Reviews Of Different Books

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

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REVIEWS
pratiyatya due to a misunderstanding of a Prakrit padiyacca. As to the meaning Brough said: "For pratikrtya Edgerton gives the meaning 'in advance', and the word may indeed be translated in this way without undue distortion. In many places, however, it continues to carry the connotation of 'making preparations to meet a contingency'." (The Gāndhāri Dharmapada, London 1962, p. 278). The Tibetans translate pratyaty' eva with myur-du 'quickly' or with expressions meaning 'previously, before' (snon-chad, gon-ma bzin-du). From the meaning previously' (i.e. "sooner than usual", cf. Dines Andersen, A Pali Reader, glossary s.v. patigacca) the meanings 'quickly, immediately' have developed. Apart from the places quoted see further Udānavarga (ed. F. Bernhard) 4.16: pratiyatyeva tat kuryād, yaj jāned dhitam ātmanah; 27.8: etat tu salyam pratiyatya paśyato, hy adhyavasitā yatra prajāh prasaktāḥ; Gilgit Manuscripts, Vol. III, Part 2 (Srinagar, 1942), p. 86.10: amuko bhikṣuḥ sa bhagavatà pratiyatyeva (Ms. pratipatyeva; Dutt pratipadyeva!) vyākstaḥ (Dutt vyākstāh); p. 107.13: pratiyatyevāsau (Dutt pratipattyevāsau) vihāraḥ sobhane viviktasane ca bhūbhāge pratişthāpitah.
12.12: "I was not released ... nor did I leave this or was I separated (from it), free (from it), nor far removed (from it), with undeluded mind." The translation uses five expressions to render four Sanskrit words: mukto, nisto, visamyukto, vipramukto. As to "undeluded mind" the translator refers to aviparitena cittena which Waldschmidt had restored on p. 150 but the Tibetan translation (phyin-ci-log dan bral-ba'i sems-kyis) shows clearly that viparyāsāpagatena cetasā is the correct reading.
25.11: "method of the dharma"; dharmavinaya! Same mistake in 25b.9.
27b.10: "The man, hearing (this) from king Srainya Bimbasāra of Magadha, said: "Be it so, Your Majesty"; evam deveti sa puruṣo rājño māgadhasya śrainyasya bimbasārasya pratiśrutya. Pratisru- means here of course 'to consent to, agree, acquiesce'.
27c.20: "They speak of food, drinks and tastes, of sensual desires and women. Seeing that these impurities tend to attachment, therefore I was not delighted with regard to sacrifice and oblation"; annāni pānāni tathā rasāms ca, kamāms ca stris caiva vadanti haike / etām mulan upadhau samprapasyams, tasman na yaste na hute rato 'ham. In a note the translator remarks that 'they'refer to the sacrifices. The text has not 'they' but 'some here'. The manuscript reads vadantīhaike which Waldschmidt has changed to vadanti haike metri causa. It would be preferable to write vadant' ihaike (cf. Edgerton, Buddhist Hybrid Sanskrit Grammar $ 4.25). In the second half the translation has to be corrected: "Seeing that in attachment there are these impurities.”
27c.21: "If your mind is not delighted by that, by sensual desires, by food, drinks and tastes, then, in the world of gods and men where does your mind delight in?"; kathan nu te devamanusyaloke ratam manah "How can your mind delight in the world of gods and men?”
27e.22: "The path (of worldly existence) being cut off, it does not proceed. Irreparably it comes to destruction." The translation of apratisandhi with 'irreparably' is based upon Waldschmidt's note but the meaning of Pāli appatisandhiya is 'not leading (or subject to) rebirth', cf. Critical Pali Dictionary s.v.; Edgerton, op. cit., p. 493: apratisamdhi (adv.) 'without rebirth'.
28b.3: "he was closely following the reverend Aśvajit"; āyuşmantam aśvajitam agamayamanah; "he was waiting for the venerable Asvajit".
27e.23: "In what is he who is completely released? In the opposite of suffering, the destruction of it..."; tatra bhiksavaḥ kaḥ parinirvítah/anyatra duḥkham tan niruddham. The text is not very well established, cf. CPS p. 362, n. 7. In the corresponding passage of the Nidānasamyukta (ed. Chandrabhāl Tripāthī, Berlin, 1962, p. 140) the editor reads anyatra yad duhkham. He translates: "Wer hat in einem solchen Fall, ihr Mönche, das volle Nirvana erlangt? Es ist nichts weiter als dass das, was leidvoll ist, vernichtet...." In a note he refers to BHSD s.v. anyatra (2). I believe that this translation is correct but that it requires a negation which is found in the Gilgit manuscript: tatra bhiksavaḥ kaḥ parinirvęto nānyatra yad duḥkham ...: "In this case, O monks, who is he who is completely released? There is nothing else except that suffering is destroyed ... (literally: "not except that which is suffering is destroyed..."). The