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Remarks on J. W. de Jong's Notes

on the

Suvikrantavikramipariprccha-Prajnaparamita

Text

Hiromasa

Tosaki

J. W. de Jong wrote "Notes on Prajnaparamita texts: 2. The Suvikrantavi-kramipariprccha," PRAJNAPARAMITA AND RELATED SYSTEMS:

Stu-dies in honor of Edward Conze, ed. by Lewis Lancaster, BERKELEY BUDDHIST STUDIES SERIES 1, 1977, pp. 187-199 (again compiled in Buddhist Studies by J W. de Jong, ed. by Gregory Schopen, Berkeley). It contains much useful

informa-tion together with valuable suggestions. There are, however, some on which I do not agree with him. This paper is to remark on them. The abbreviations are same as used in de Jong's Notes.

1. (de Jong, p. 188. 14-p. 189. 1) Atah aradvatiputra durlabhatamas te...

mahakusalama lasamanvagatah. Ndham Sasad vatiputra tan satvan

mahasamsa-rasamprasthitan iti vadami, yesam ayam prajnaparamitanirdesah...(p. 59. 11-18). The Tibetan translation agrees with the Sanskrit text apart from two

minor differences: 1. mahakusalama lasamanvagatah, T. dge-ba chen-po

dan-ldan-pa=mahakusalasamanvagatah; 2. ayam prajnaparamitanirdesah, T. ses-rab-kyi pha-rol-pa (sic) 'di=iyam prajnaparamita

(Remark) "2. ayam prajnaparamitanirdesah, T. ses-rab-kyi pha-rol-pa (sic) 'di=iyam prajnaparamita" is not correct, because T. (Peking ed. 65b 7) has bstan pa after ses rab kyi pha rol to phyin pa and thus agrees with the Sanskrit text: ayam prajnaparamitanirdesah.

2. (de Jong, p. 190. 33-37) Su. 8. 4-5: ndjnanena jnanam ity ucyate, ndpi jnanena jnanam ity ucyate. Ti ye-ses-kyis ye-ses ses bya'o//ye-ses-kyis mi-ses-pa zes rni-bya'o//=jnanena jnanam ity ucyate, na jnanendjnanarn ity ucyate, C. ndjndnena jnanam ity ucyate, ndpi jnanendjnanam ity ucyate, ndpi jnanena jnanam ity ucyate.

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-976-(Remark) C. (p. 1068a 14-16) has na jnanenajn"anam ity ucyate before napi jnanena jn"anam ity ucyate.

不 由非 智説 名為 智=najnanena jnanam iy ucyate 亦 不 由 智説 名非 智=napi jnanenajnanam ity ucyate 不 由非 智 説 名 非 智=najnanenajnanam ity ucyate 亦 不 由智 説 為 名智=napi jnanena jnanam ity ucyate

3. (de Jong, p. 191. 15-28) Su. 8.12-14 (sic): Na hi jn"anam vacaniyam ndpi jnanam kasyacid visayah sarvavisayavyatik ran tam hi jnanam, na ca jnanam

visayam, ayam Suvikrantavikramin jnananirdesah. Adeso 'pradesah, yena jna-nendsau jnaninam jnaniti samkhyam gacchati, yaivam...Hikata's punctuation is not correct because a full stop must be placed between visayam (read visa. yah) and ayam, and the full stop between jnananirdesah and adeso must be

omitted.

(Remark) No decisive reason to say that Hikata's1) punctuation is not

correct. Hikata seems to follow C. (p.1068a 26-28): 善 勇 猛。 是 名 如 實

宣 説 智 相。 如 是 智 相 實 不 可 説 不 可 示 現。According to Ti, a full stop

must be placed between visayam and ayam as de Jong does. But it is impossible to determine the original reading.

4. (de Jong, p. 192. 36) Su. 15. 1: dhatuh samketena. Dhatuh is not found

in Ti and C.

(Remark)Dhatuh is found in C.(p. 1070a 23): 但 由 世 俗 假 説 為 界。C.

agrees with S.: dhatuh samketena vyavaharapadam gacchati.

5. (de Jong, p. 193. 2-4) Su. 15. 15-16: Tena tad. Tosaki suggests reading Naitad but according to Ti one must read to na (de ni...ma yin-no). Instead

of to C. has 'the Buddhadharmas'.

(Remark) It cannot be said that Tibetan de must be to in Sanskrit.

Tibetan de stands generally for tad or etad in Sanskrit. So Tosaki's2)

suggestion naitad buddhadharmanam adhivacanam agrees with Ti (Pek-ing ed., 32b 2): de ni sans rgyas kyi chos kyi tshig bla dags ma yin

no.C.(佛 法 即 非 佛 法 増 語, p.1070 b 9)probably meansthat (the word)

'Buddhadharma' is not a designation of the (real) Buddhadharma.

6. (de Jong, p. 193. 31-33) Su. 20. 3: to najnatacittena bodhim ca pasyanti.

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-975-C. corresponds to : to 'nena jnanena citte bodhim na pasyanti. C. does not translate na bodhau cittam pasyanti, na citte bodhim pasyanti (p. 20. 4-5).

(Remark) C. (p. 1071c 24-26) translates na bodhau cittam pasyanti, na citte bodhim pasyanti, though the order of the sentences hereabout differs

from S., as follows:

(i)te (i)彼 由 此 智(=te 'nena jnanena) (ii)najnatacittena bodhim ca pasyanti(V)非 於 心 内 見 有 菩 提 (iii)na canyatra bodhes cittam pasyanti (ii)亦 非 離 心 見 有 菩

提(=nanya-tra cittad bodhim pasanti)

(iv)na bodhau cittam pasyanti (iv)非 於 菩 提 内 見 有 實 心

(V)na citte bodhim pasyanti(iii)亦 非 離 菩 提 見 有 實 心

7. (de Jong, p.194.3-10)Su.22.20: anulonmam ca samdhayanti. Conze3) translates: "they explain (their secret intent) in agreement with just the fact". However, neither Ti nor C. support this explanation. Ti rjes-su mthun-par smra-bar

byed-do; C."they harmonize this and that so that there is no mutual opposition". Probably one must read samdhayanti as has been proposed by Matsumoto4).

According to Edgerton dhayati and dhayate (from dha-) occur chiefly in comp.

with antara-. C. is correct in translating samdhayati by 'to harmonize, to make

agree'.

(Remark) It is not necessary to read samdhayanti in stead of samdha-yanti, because samdhayanti (from samdhaya, Nominal verb, cf.

Monier-Wil-liams's Dic., to put or join together, unite) with anulomam can be rendered

by和 會(p.1072c7)('to harrnonize').

8. (de Jong, p. 194.32-34)Sn.43.2: prajnaparamutanitanirdesapadam

cadhi-gacchati sravanaya. According to C.one must read: prajnaparamita nirdesa-padam cadhigacchati sravanaya.

(Remark) Even according to C.(p. 1084c 10-11): 般 若 波 羅 蜜 多 錐 有 所 聞 種 種 文 句("though as regards Prajnaparamita, various words are heard"), no emendation is necessary, because the Sanskrit text as it is conveys the same idea as C. S. means: the (various) words explaining Pra jnaparamita reach the ear. Nirdesasravanaya gacchaty (p. 43. 3) should be read: nirdesah sravanaya gacchaty.

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-974-9. (de Jong, p. 195. 7-8) Su. 43. 24: prajnaparamitaya nirdesah karyam ca

karoti. C.: tasya nirdesena karyam ca karoti.

(Remark) No word corresponding to tasya is found in C. C. (p. 1085a 2) abridged the word prajnaparamitaya, because the preceding prajnapa-ramitayah (p. 43. 23) comes down in function to this passage.

And C.(而 有 説 用) agrees with S.:nirdesah karyam ca karoti. It seems that the preceding passage tasyah pattraih karyam karoti (p. 43. 22) made de Jong read tasya nirdesena karyam ca karoti. But is it -necessary? While in the sentence tasyah pattraih karyam karoti, the subject is pu-rusah (p. 43. 21), in the sentence prajnaparamitaya nirdesah karyam ca karoti, the subject is nirdesah.

10. (de Jong, p. 195. 11-14) Su. 47. 1-2: nasyam kascid upalabhyate yo 'bhi-sarnbud dhah. (Ms.'bhisambuddha). Read with C. 'bhisamboddha.

(Remark) It cannot be said that C. 能 豊 者(P. 1085c 21)stands only for

abhisamboddhr. It may stand for abhisambuddha which has the active meaning. So C. does not necessarily make us read abhisamboddha. In

other words, it is impossible to decide whether Ms. 'bhisamboddha is an error for 'bhisamboddha or 'bhisambuddhah.

11. (de Jong, p. 195. 30-33) Su. 62. 24-25: Asangalaksan Cesu) hi Saradvati-putra (sajanti) sarvabalaprthagjanah. Ms.Asangalaksana. Read Asangasanga [or asangasakta) hi Saradvatiputra sarvabalaprthagjanah, cf. Ti byis-pa so-so'i skye-bo thams-cad ni/chags-pa med-pa la chags so//. C. agrees with Ti.

(Remark) C. does not. agree with Ti. C. 愚 夫 異 生 著 無 著 相(p. 1089c 13)

=Asahgalaksanesu sajanti balaprthagjanah; Ti=Asangasangah(or Asa-ngasaktah) sarvabalaprthagjanah.

12. (de Jong, p. 196. 4-8) Su. 68. 14-16: Tad yatha" yusman Sarad vatiputra

dharmo nidarsanam nopaiti kasyacid dharmasya, katham

tasyaivodaharani-rdeso (Hikata tasya evo-, but Ms. tasyaivo-) bhavisyati. Tosaki omits dharmo but

this is found both in Ti and in C...

(Remark) Hikata does not read tasya evo-, but tasya evo-. Hikata's reading tasya is correct, because from the context as well as according to C. (如 何 顕 説 甚 深 般 若 波 羅 蜜 多, P. 1091b 10-11) the pronoun here must

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-973-stand for Prajnaparamita.

Tosaki5) does not omit this dharmo, but the dharmo in the 19 th line of the 70 th page in accordance with Ti. By the way, as regards my omission of dharmo (p. 70. 19) and emendation of pratyupasthitah (p. 70. 20) to pratyupasthi ta, I think at present that the passage should be read: dharmo na kasyacid dharmasya sa1yogaya va visamyogaya va pratyupasthitah, katham tasya nirdeso bhavisyati.

(tasya=prajnaparami-taya). This reading agrees with C. (P. 1091c 20-21): 如 無 有 法 為 法 合 散 而 現 在 前。 我 當 云 何 宣 説 如 是 甚 深 般 若 波 羅 蜜 多。

13. (de Jong, p. 197. 29-34) Su. 98. 20-22: Yavat kalpana tavad vikalpana, nasty atra vikalpanasamucchedah. Yatra punah Suvikrantavikramin na kal-pana na vikalkal-pana, tatra kalpasamucchedah. Tosani (sic!) emends vikalpanasa-mucchedah to kalpana-. Ti has mi-rtog-pa which corresponds to vikalpana. For both vikalpanasamucchedah and kalpasamucchedah C. has kalpanavikalpa-nasamucched ah which is certainly the original reading.

(Remark) Ti (Peking ed., 92b 3) has no mi-rtog-pa, but rtog-pa, which made me6) emend vikalpana-.

De Jong should have mentioned the reason why he thought C. kalpa-navikalpanasamucchedah is certainly the original reading.

By the way, Peking ed., 93 a8-b I: de ni rtog pa med d o should be emended to de ni mi rtog pa med do (corresponding to na tatra vikalpana, p. 98. 15), and Peking ed., 93 b 3: ji srid du mi rtog pa de srid du to ji srid du rtog pa de srid du (corresponding to yavat kalpana tavad, p. 98. 20-21) as Sde-dge edition, 85a 1, 3.

1) Ryusho Hikata (ed.), SUVIKRANTAVIKRAMI-PARIPRCCHA PRAJAPA-RAMI TA-SUTRA, Fukuoka, 1958.

2) Hiromasa Tosaki (Japanese tr.),"Zenyumyo Hannya-kyo," Daijo Butten, Vol. 1, Tokyo, 1973, p. 316.

3) Edward Conze (tr.), THE SHORT PRAJIVAPARAMITA TEXTS, London, 1973, p. 19. 11-12.

4) Tokumyo Matsumoto (ed.), Aryasuvikrantavikramipariprccha-prajnaparamitani-rdesasardhadvisahasrika-Bhagavatyarya-prajnaparamita, Tokyo, 1956.

5) Tosaki, op. cit., p. 315. 6) Ibid. (Assoc. Prof., Kyushu University)

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