Reviews Of Different Books

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

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320
REVIEWS
trinkt." Tib. stob-pa is 'to feed' and not 'to nourish oneself'. I would prefer to read with two Tibetan translations myon instead of myan and to translate as follows: "He who, developing in the womb, enjoys pure and pleasant juices and, in his youth, ghee and honey." The position of thse is parallel to that of stobs which represents Skt. balye confounded with bale. It seems difficult to take ro myan as rendering 'taste' and to connect gtsan tin yid 'on ro myan with mar dan sbran rtsi in the following line.
146c: sampujanam sa labhate bahuratnajato (MS. -jätam). Tr.: "Der gewinnt hienieden, als Besitzer vieler Juwelen, immer hohe Ehrung." Zimmermann translates -jāto als 'Besitzer' which seems not possible in this context. It is preferable to read with Banerjee bahuratnajatair 'with masses of many jewels'. The Tibetan translation has: rin chen man dan bźon pas phyug. Probably the Tibetan translators rendered bahuratnayānair.
155a: dagdhasthūṇāsamucchrayāḥ. Tr. "mit Körpern wie flammende Säulen". Dagdhasthūņā is 'a burnt wooden post'. It is used in Buddhist texts to describe a pretī, cf. Avadānasataka (ed. Speyer, vol. I, p. 253.13): pretīm adrākṣam dagdhasthūnāsadṛśīm; Ratnamālāvadāna (ed. K. Takahata, p. 53.19): pretīm... dagdhasthuṇāmahākṛtim.
155c: duropadrutasārameyanivahā vyāvṛtya tisthanty api. Tr.: "und (dass sie, wie) ein von ferne angegriffenes Rudel von Hunden, auseinanderstieben und (wieder) stehen bleiben". The Tibetan translation has: khyi dan 'dra bar rin na gnas / kun tu rgyug (all versions: 'jug) cin slon ba la phyir ldog. Tr.: "wie ein Hund fernab stehenbleibt und, (wenn man) von überall her (auf ihn los-)rennt und (ihn) aufscheucht, wieder zurückkehrt". Tib. slon-ba does not mean 'verscheuchen'. According to Jäschke's dictionary it is used in the meaning 'to excite, cause, inspire (compassion, fear, passion)'. This meaning is derived from the primary meaning 'to cause to rise'. However, the Tibetan translators used here the verb slon-ba 'to ask, to beg': "as dogs they remain at a distance, run in every direction, beg, and turn back". The Tibetan translation has gan-źig but this can be used also for a plural. Undoubtedly the Tibetan translators made no effort to render the rather complicated Sanskrit compound düropadrutasārameyanivahā and gave a very free rendering.
190cd: jñātvā naraḥ svahitasādhanatatparasyām (MS. -paraḥ syām) / kuryān na kaḥ satatam asu drdham prayatnam. The first half of the verse mentions the six pāramitā-s. Zimmermann proposed to read tatparasyam and supposes that it refers to pāramitā as a unit comprising the six pāramitā-s. It is difficult to see why, in that case, he does not read tatparāyām. Probably one must read -tatparās tāḥ / kuryān na kaḥ satatam āsu drḍham prayatnam. The Tibetan translators have read asu (myur-du) but the confusion of s and s is a normal phenomenon.
Australian National University
J. W. DE JONG
Mikkyo jiten. Sawa Ryuken hen. Kyōto. Hōzōkan, 1975. VI + 730+176 pp. Yen 9.500
The most comprehensive Tantric dictionary is the Mikkyō daijiten published in three volumes in Kyōto in 1932-1933 and reprinted in 1968 in six volumes by Hōzōkan. This dictionary is of great importance, especially for the study of Tantrism in Japan.' It is, however, intended primarily for specialists. Moreover, it takes little account of Tantrism outside the Sino-Japanese tradition. Since 1932 much work has been done in Tantric studies by Japanese and foreign scholars. The chief editor, Sawa Ryuken, writes in the preface that the compilers of this dictionary felt the necessity of compiling a dictionary giving explanations written in gendaigo
1
Cf. P. Demiéville, JA, 1933, fasc. ann., pp. 97-98; Bibliographie bouddhique, VI (Paris, 1936), p. 16.