Journal
of Indian
and Buddhist
Studies
Vol.
54, No.3,
March
2006
( 93 )
On the Tibetan
Text of the Sarndhinirmocanasutra:
Towards a Comparative Study of Manuscripts and Editions which
belong to the East and West Recensions
Kojiro KATO
[Abbreviations]
C Cone edition. D sDe dge edition.
G Golden edition of the Viniscayasamgrahani in the Yogacarabhumi.
H Lhasa edition. J Li thang('Jang sa tham) blockprint.
L London manuscript.
Led E.Lamotte., Samdhinirmocanasiitra, L'explication des Mysteres, Universite de Lou-vain, 1935.
Mbh(D) sDe dge edition of the Mahayanasamgrahabhasya. Mbh(P) Peking edition of the Mahayanasamgrahabhasya.
N Snar thang edition. P Peking edition.
Ph Phug-Brag manuscript. S sTog Palace manuscript.
SNBh Samdhinirmocanabhasya. SNS Samdhinirmocanasutra.
St Tun-huang manuscript. T Tokyo manuscript.
Taisho Taisho Shinshu Daizokyo. Tokyo: Society for the Publication of the Taisho Edi-tion of the Tripitaka, 1924-1934.
V(D) sDe dge edition of the Viniscayasamgrahani in the Yogacarabhumi. V(P) Peking edition of the Viniscayasamgrahani in the Yoga.carabhumi.
1 Introduction One is reminded of Dr. Lamotte's revised edition of this text when we deal with the Tibetan version of this sutra. Although Lamotte's edition is outstanding, a number of scholars have recently made noteworthy revisions to it. Further, unlike in Lamotte's day, when access to the many different versions of this text were limited, today we can readily obtain more than 10 such manuscripts and editions. Recently, a number of misprints and a good deal for room for us to recon-sider our readings of certain passages have come to light. Accordingly, the time has
(94) On the Tibetan Text of the Samdhinirmocanasutra: (K.KATO)
come for us to reexamine this work.
In this paper, I deal with variants of the fifｔh chapter (心 意 識 相 品) of the SNS
through a comparison with texts from the East recension - C,D,G,H,J,Mbh(D),
Mbh(P),N,P,V(D),V(P) ‐and the West recension - L,P,S,T - and Stand other
texts (Chinese translations and partial Sanskrit versions). Furthermore, I examine D and
P of the Viniscayamgrahani and Mahayanasamgraha-bhasya. In doing so, I intend
to provide some basic principles by which to create a new critical version of the
SNS text, which will be a critical part of my forthcoming dissertation.
2 Sample of an East recension of the fifth chapter(心 意 識 相 品)
5.5 [C16a1 / D13a2 / G73b3 / H20a3 / 113a4 / Mbh(D)127a1 / Mbh(P)148b6 / N20b3 / P14a4
/ V(D)54a1 / V(P)58b7]
blo gros yangs pal)'di lta ste2) dper na/3) klung chen po 'bab pa la5) gal te rlabs cig6)' byung
ba'i rkyen nye bar gnas par gyur na7) rlabs kyang8) gcig kho na9)' byungngo// gal te rlabs
gnyis sam/ gal te rab tu mang po dag 'byung ba'i rkyen nye bar gnas par gyur nal0) rlabs rab tull) mang Po dag' byung zhing12) chu'i klung de rang gi rgyun gyisl3) rgyun 'chad par
yang mi 'gyur la/ yongs su zadI4) parl5) mi 'gyur ro// me long gi dkyil 'khor shin du16) yongs su dag pa la yang17) gal te gzugs brnyan gcig18) 'byung ba'i rkyen nye bar gnas par gyur
na/19) gzugs yang gcig kho na 'byung ngo// ga1 te gzugs brnyan gnyis sam/ gal te
r ab tu20) mang po dag 'byung ba'i rkyen nye bar gnas par gyur na/21) gzugs brnyan22) rab tu mang po dag 'byung zhing23) me 1ong gi dkyil 'khor de gzugs brnyan gyi dngos por yongs
su 'gyur ba yang24) ma yin 1a25) yongs SU26) sbyor bar yang mi mngon no// blo gros
yangs pa27) de bzhin du chu klung lta bu dang/ me long lta bu'i len pa'i rnam par shes pa de la rten28) cing gnas nas/29) gal te mg gi rnam par shes pa gcig lan30) cig 'byung ba'i
rkyen nye
bar gnas
par
gyur na yang31) mig
gi rnam par
shes
pa32)
gcig
kho na lan33)
cig34)'byung ngo// gal te rnam par shes pa'i tshogs lnga car35) gyi bar dag lan36) cig37)'byung ba'i rkyen nye bar gnas par gyur na yang38) rnam par shes pa'i tshogs lnga car39)1an40) cig41)'byung ngo//
1)pa]pa/H 2)ste] ste/ H 3)na/] na GMbh(D)Mbh(P)V(D)V(P) 4)chu'i]chu V(D);chu'i chu V(P) 5)la] la/ GV(D)V(P);las Mbh(D) 6)cig] gcig HMbh(D)Mbh(P)V(D) 7)na] na/
HV(D) 8)kyang] om.Mbh(D)Mbh(P) 9)na] narG 10)na] na/ GHV(D)V(P) ll)rabtu] kyang gnyis sam G; om. Mbh(D)Mbh(P); kyang gnyis sam rab tu V(D); kyang gnyis sam V(P) 12)zhing] zhing/ GV(D)V(P) 13)rgyun gyis] om. GMbh(D)Mbh(P)V(P) 14)zad]
On theT ibetan Text of the Samdhiniymocanasutya: (K.KATO) (95)
DGHNV(D)V(P);om. Mbh(D)Mbh(p) 17)yang] 'allgHN;yang/ V(D)V(P); om. Mbh(D) 18)gcig] cig GV(P) 19) na/] na GMbh(D)Mbh(P)V(P) 20)rab tu] gzugs brnyan rab tu
GV(D)V(P) 21)na/] na Mbh(D)Mbh(P) 22}gzugs brnyan] gzugs brnyan yang gnyis sam
GV(D)V(P) 23)zhing] zhing/ GMbh(D)Mbti(P)V(D)V(P) 24)yang] 'ang HN 25)la] na/
GV(D)V(P); la/ H 26) yongs su] yongsu G 27) pa] pa/ H 28) rten] brten CGMbh(D)
Mbh(P)V(D)V(P) 29) nas/] nas Mbh(D)Mbh(p) 30) lan] lhan P 31) yang] 'ang HN 32)pa]
pa yang Mbh(D))Mbh(P) 33) lan] lhan P 34) cig] gcig H 35) car] char V(D)V(P) 36) lan] lhan P 37) cig] gcig H 38) yang] 'ang HN 39) car] char V(D)V(P) 40) lan] lhan P 41)
cig] gcig H
I would first like to examine the fifth chapter of the SNS as found in an East
re-cension variation. Here we find the argument concerning whether or not each
vijna-na depends on several senses. Immediately after the sentence in question, we are
given two side-by-side examples: the wave and the mirror. (transcribed in italics in the above text
If the causal conditions for the arising of a single image in a perfectly clear round mirror are present, then just one image will arise. if the causal conditions for the arising of two images or of many images are present, then multiple images will arise. However, that round mirror will not be transformed into the nature of the image; they will never be fully linked. (I have used John Powers' translation. John Powers, Wisdom of Buddha: The Samdhinirmocana Sutra (Dharnla Publishing: 1994), p.73)
Regarding the text place of the translation transcribed in boldface, "yongs su sbyor bar yang mi mngon no//" has unexceptionally come into use. On the verb in the passage, "yongs su sbyor bar yang mi mngon no//", the West recension and the St use different translations.
3 Sample of a West recension and St of the fifth chapter(心 意 識 相 品)
5.5 [L18b5 / Phl8b8/S18b7/T17b2]
blo gros yangs pa 'di lta stel) dper na2) /chu'i3) klung chen po'bab pa la gal te rlabs gcig 'byung ba'i rkyen nye bar gnas par gyur na/ rlabs gcig'byung bar 'gyur/4) gal te gnyis dang/ gal te rlabs mang po 'byung ba'i rkyen nye bar gnas par gyur na5) / rlabs mang po 'byung bar 'gyur6) yang/ chu7) klung de nyid8) rgyun chad par yang mi 'gyur/ yongsu9) zad par yang mi 'gyuro 10) // me long gi dkyilll) shin tu yongsu12) dag pa la gzugs brnyan13) gcig 'byungba'i
(96) On the Tibetan Text of the Samdhinirmocanasutra: (K. KATO)
rkyen nye bar gnas par gyur na/ gzugs brnyan gcig 'byung bar 'gyuro14) // gal to gnyis dang/15) gal to gzugs brnyan mang po 'byung ba'i rkyen nye bar gnas par gyur na/16) gzugs brnyan mang po 'byung yang/17) me long gi dkyil de") gzugs brnyan gyi rang bzhin du gyur ba19) yang ma yin la/ yongsu20) zad par yang mi mngon no// blo gros yangs pa de bzhin du21) chu po22) Ita bu dang/ me long Ita bu'i len pa'i rnamr23) shes pa de la gnas shing brten nas/ gal te mig gi rnamr24) shes pa gcig Ian gcig25) 'byung26) ba'i rkyen nye bar gnas par gyur na yang27) mig gi rnamr28) shes pa gcig Ian gcig29) 'byungo30) // gal to rnamr3l) shes pa'i tshogs inga'i bar gyi rkyen32) nye bar gnas par gyur na yang/ rnamr33) shes pa'i tshogs inga rnams kyang Ian gcig34) 'byung bar 'gyuro35) //
1)'di Ita ste] 'di Ita ste/ S 2) dper na] om. ph 3) chu'i] chu ph 4)'gyur/] 'gyur ro// Ph 5) na] na 'ang Ph 6) 'gyur] 'gyur na Ph 7) chu] chu'i Ph 8) de nyid] de nyid kyang/ Ph 9) yong-su] yongs su LPhS 10)'gyuro] 'gyur ro LPhS '1) dkyil] dkyil 'khor LPhS 12) yongsu] yongs su LPhS 13) brnyan] bsnyan S 14), gyuro] 'gyur ro PhS 15) gnyis clang/] om. L 16) na/] na yang Ph 17) yang/] mod kyi Ph 18) dkyil de] dkyil 'khor de LS; dkyil 'khor de/ ph 19) 'gyur ba] gyur pa ph 29) yongsu] yongs su LPhS 21) blo gros yangs pa de bzhin du] de bzhin du blo gros yangs pa ph 22) chu po] chu zla Ph 23) rnamr] rnam par LPhS 24) rnamr ] rnam par LPhS 25) gcig] cig S 26) 'byung] skye Ph 27) yang] yang/ PhS 28) rnamr] rnam par LPhS 29) gcig] cig PhS 31 'byungo] 'byung ngo PhS 31) rnamr] rnam par LPhS 32) rkyen] rkyen/ ph 33) rnamr] rnam par LPhS 34) gcig] cig LPhS 35)'gyuro] 'gyur ro LPhS
5.5 [S'47a4-; S'58al-]
(47a4-)'di Ita ste/ yangs pa bye brag phyed pa chu chen po rgyund du bab pa de la rlabs gcig byung ba'i rkyend nye bar 'dug par gyurd na der rlabs geig byungo// 'on de gnyis dang/ 'ond to gsum dang mang po'i 'byung ba'i rkyend nye bar 'dug par gyurd na/ de dag du rlabs mang po 'byung ste/ chu rgyund du bab pa de nyid kyi rgyund gyang chad par myi 'gyurd bar yang myi 'chad do/ yang shied du dag pa'i mye long gyi dkyil 'khor la gzugs brnyan gcig bu byung ba'i rkyend nye bar gna as par gyurd na gzugs brnyan gcig 'b
yungo// 'ond to gnyis dang 'on de mang po dag gzugs brnyan rnams 'byung ba'i rkyend nye bar 'dug par/ gyurd na/ gzugs brnyan mang po 'byung ste mye long de'i dkyil 'khord gzugs brnyan gyi ngo bos bsgyurd par myi gyur kun du ched du byed par yang myi mngon no/ de de bzhin du yangs pa bye brag phyed pa 'bab pa Ita bu dang/ mye long Ita bur lend pa'i ream phar shes pa la gnas shing Men nas/ 'ond to thang gcig du myig gyi (58a1-) rnam par shes pa gchig 'byung ba'i rkyend nye bar 'dug par gyurd na thang chig du myigi rnam par shes pa gchig pu jugo// 'ond to thang chig du inga'i bar du roam par
On the Tibetan Text of the Samdhinrrmocanasutya: (K.KATO) (97)
shes pha mang po byung ba'i rkyend nye bar 'dug par gyurd na// thang chig du inga'i rnam
par shes pa mang po dag 'jug par 'gyuro//
Here are two texts, a West recension variant and St, which have different translations
from the East recensions, "yongs su sbyor bar yang mi mngon no//".
In the same passage in the West recension variation we find the term "yongsu zad
par yang mi mngon no//(they will never be fully exhausted)." This translation is ac-tually applied to the last example, the example of the wave (underlined section). In
fact, in the example of the wave and mirror of the West recension, the same verbs
are used. If that is so, we are able to obtain an important piece of information.
Although we do not know the exact original Sanskrit on which the Tibetan "yongs
su sbyor ba" is based upon, in the example of the wave, however, we can determine
the original Sanskrit, which is "na paryupayogah prajnayate"1),from Sthiramati's
commentary on the Trimsika. This tells us that the original Sanskrit, "na
paryupay-ogah prajnayate", was used in both the wave and mirror examples.
Now let us look at what the term "yongs su sbyor bar yang mi mngon no//" in the
East recension is based upon. As "yongs su sbyor bar yang mi mngon no//" is
obvi-ously a veibal translation of "na paryupayogah prajnayate," we can conclude that
this was probably based on the sameSanskrit, "na paryupayogah prajnayate".
As shown above, it is of great in terest to us that there is a basic inconsistency in
the translation between the East and West recensions. As for the Tibetan translation
of Sthirarnati's commentary of the Trimsika2), the translation "yongsu zad par yang
mi mngon no//" is adopted. "Paryupayoga" was a common translation of "yongsu
zad pa" at the time. This confusion was probably caused by the fact that the
mean-ing of the word "paryupayoga" is not clearly listed in any Sanskrit dictionary. Why
did the West translators choose the meaning "they will never be fully exhausted"
for the word "paryupayoga"? It is quite possible that pary-upa-√yuj is a
transforma-tion of pary-upa-√bhuj.
We can safely make this conclusion if we examine the Chinese translations. As
for the section in question in the St, I translate "kun du ched du byed par yang myi
mngon no" as "they will never be blessed exhaustively".
4 Sample of the Chinese translation in the fifth chapter (心 意 識 相 品) In
( 98) On the Tibetan Text of the Samdhinirmocanasutra: (K. KATO)
得".This translation is quite similar to the translation of the West recension. We should note is that the translated word"受 用(bhoga)"is used.玄 奘may have trans-lated"paryupayoga"into separate terms,"受 用"and"滅 尽",SimultaneouSly.
Let us briefly examine the Chinese translations ofthe Mahayanasamgraha一bhasya. 是 圓 鏡 面 不轉 成 影 、亦 無 損 減 。(眞 諦 訳,157c5-6, Taisho31)
然 此 鏡 面 不轉 成 像 、亦 無 損 減 。(笈 多 訳,273c24-25, Taisho 31) 非 此 鏡 面轉 変 爲 影 、亦 無 受 用 減 尽 可 得 。(玄 奘 訳,324c22-23, Taisho31)
These Chinese translations correspond to the translation of the West recension. As space is limited, it is not possible to discuss "paryupayoga" in detail here. As far as the SNS is' concerned, the importance of comparison and investigation between the Tibetan translation of the East and West recensions cannot be overemphasized. 5 Conclusion Considering the above, we can perhaps argue that the translations found in the East and West variants concerning our passage stem from the original Sanskrit word "na paryupayogah prajnayate". Twodifferent Tibetan translations, "yongs su sbyor bar yang mi mngon no" and "yongsu zad par yang mi mngon no" , grew out of this. We may ask which translation is more appropriate? l hold that the more suitable translation is the latter. In this sense, all the facts that I have men-tioned make it clear that as far as the above passage is concerned, the translation of the West recension has transmitted a more appropriate variant.
What is more, considering the characteristics of amirror, in the sense that it does not cease to be able to reflect images, no matter how it reflects, the translations of the West is reliable. Finally, the comparison and examination between at least two recensions of editions or manuscripts deserves careful attention. That result clearly shows that we are able to translate the Sanskrit original faithfully. To be concrete, I suggest four classifications of all the editions and manuscripts in the SNS.
1) the East editions and manuscripts 2) the West editions and manuscripts 3) the Tun-huang manuscript 4) Chinese translations
As the samples indicate, there are many different variants between the East and West editions or manuscripts. Now that St has come to such a pass 3), a different us-age of the notation is used, so we cannot deal with these documents as a single text.
On the Tibetan Text of the Samdhinirmocanasutra: (K. KATO) (99 )
Further, if we additionally use the commentary of Wonch'uk(‰~‘ª), we can
indi-cate a more faithful interpretation of the SNS. I am creating a draft of a new SNS
text through this procedure.
•¦O
ne may argue that the sTog Palace edition should be regarded as part of the West
re-cension. Here, however, I have, in order to highlight differences in translation in the
recen-sions, induded it as part of the East recension. Further, due to space restraints, I have
omitted information concernig text abbreviationsused in this paper.
•q References•r
Ito, Sh.[1971] "Gejinmitsukyo no sho", Komazawadaigaku Daigakuin Bukkyogaku
Ken-kyukai Nenpo 5, 1-15.
Kato, K.12003] "Kawaguchi-bon Gejinmitsukyo Chibettogoyaku tekisuto ni tsuite",
In-dogaku Bukkyogaku Kenkyu 51-2, 142-144.
Hakamaya, K.[1984] "The Old and New Tibetan Translations of the
Samdhinirmocana-sutra: Some Notes on the History of Early Tibetan Translation", Komazawadaigaku
Buk-kyogakubu Kenkyu Kiyo 42, 1-17.
do. [1986] "A Comparative Edition of the Old and New Tibetan Translations of the Samd-hinirmocana-sutra(‡T)", Komazawadaigaku Bukkyogakubu Ronshu 17, 1-17.
do.[1987a] "A Comparative Edition of the Old and New Tibetan Translations of the
Samd-hinirmocana-sutra(‡U)", Komazawadaigaku Bukkyogakubu Kenkyu Kiyo 45, 1-35.
do. [1987b] "A Comparative Edition of the Old andNew Tibetan Translations of the
Samd-hinirmocana-sutra(‡V)", Komazawadaigaku Bukkyogakubu Ronshu 18, 1-35.
Matsumoto, Sh. [2003] "Gejinmitsukyo no Yuishikino Kyomon ni tsuite",
Komazawa-daigaku Bukkyogakubu Kenkyu Kiyo 61, 141-224.
Eimer, H. [1992] "Ein Jarzehnt Studien zur Uberlieferung des Tibetischen Kanjur", Wiener
Studien zur Tibetologie und Buddhismuskunde 28, Wien.
1) Cf. Led "na pariksayah prajnayate". 2) Cf. D. ed., No.4064, 163a5 3) Cf. Kato[2003].
(Key Words Samdhinirmocanasutra, Trimsika, paryupayoga
