Reviews Of Different Books

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

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REVIEWS
that the author has been badly advised in publishing this book. A comprehensive and satisfactory study of the concept of the paccekabuddha is still outstanding. The best contribution published so far is undoubtedly the short article by Fujita mentioned above. An English translation would be very welcome.
Australian National University
J. W. DE JONG
The Sūtra on the Foundation of the Buddhist Order (Catusparişatsūtra) translated by Ria Kloppenborg (= Religious Texts Translation Series Nisaba, volume one). Leiden, E. J. Brill, 1973. XVI + 123 pp. DGid. 16.-.
The Catusparisatsūtra (henceforth abbreviated as CPS) is one of the most important Buddhist texts published in recent times. In 1951 Ernst Waldschmidt published a comparative analysis, followed in 1952 by a transcription of the Sanskrit fragments and in 1957 and 1962 by a synoptic edition of the Sanskrit text and parallel versions in Pāli, Tibetan and Chinese. The CPScontains the Sarvāstivāda version of the early history of the Buddhist order, beginning with the obtaining of the bodhi by the Buddha and ending with the conversion of his chief pupils Sariputra and Maudgalyāyana.
Ria Kloppenborg's translation is meant to provide text-material for students of Buddhism who do not know Sanskrit and is therefore as literal as possible. On the whole the translation is accurate but in some places other interpretations can be suggested. Several passages present difficulties because the text is not well established. In the following notes references are made to the chapters and sections into which the text has been divided by the editor.
Introduction. Section 3. For a parallel passage see Gilgit Manuscripts, vol. III, part IV (Calcutta, 1950), p. 216.3-11. R. K. renders jñanadarsana with "insight into knowledge" but jñānadarsana has to be interpreted as a dvandva. For the explanation of the terms jñāna and darsana by the Abhidharmakośavyākhyā, and for references see L. de La Vallée Poussin, Abhidharmakosa de Vasubandhu, VIII, p. 193, n. 2.
1.7: "O Thou of whom all pride is gone." In a note R. K. explains that she translates garvalopa instead of pürnalopa. Waldschmidt's restoration garvalopa is based upon Tibetan na-rgyal bcom but at p. 434, n. 16 he points out that the reading of the manuscript is more like rn than like rva. The Gilgit manuscript has parnalopa and MS. 42.3 rnalopa. It is not possible to read garvalopa since it is neither confirmed by the manuscripts nor attested elsewhere as far as I know. The parallel passages have been studied by Alsdorf, Die Aryā-Strophen des Pāli-Kanons: (Wiesbaden, 1968), pp. 54-55. Alsdorf arrives at the following conclusion: "Ein Vergleich dieser Texte zeigt sofort, dass pūrnabhāra, pürnalopa, parnalopa and prajñākāra sämtlich Entstellungen von pannabhāra sind, das allein einen wirklich guten Sinn gibt." It is not easy to see how bhāra could have been transformed into lopa, but perhaps this is due to the influence of Pāli pannaloma. Tib. bcom corresponds to lopa but Tib. na-rgyal 'pride' is unexplainable.
3.12: “Furthermore, the gods belonging to the train of Māra, who form a danger are not able to harm the virtuous";parato ye upasargā devatā mārakāyikāh / na saknuvanty antarāyam krtapunyasya kartu vai //. Paratas can mean 'further' or 'farther' but not 'furthermore'. Here it
1 See also Bhikṣuni-vinaya, edited by Gustav Roth (Patna, 1970), p. 122.5-7: bahuśrutam citrakatham Buddhasya paricārakam/parnabhāravisamyuktam. Read parnabhāram (= pannabhāram) visamyuktar, cf. bahussuto cittakathi buddhassa paricārako / pannabhāro visaññutto, Theragāthā 1021; pannabhāro visamyutto, Arguttaranikāya, vol. I, p. 162.21. -