BIBLIOTHECA ORIENTALIS HUNGARICA

VOL. XXIX/1
TIBETAN AND BUDDHIST
STUDIES
COMMEMORATING
THE 200TH ANNIVERSARY
OF THE BIRTH OF
ALEXANDER
CSOMA DE KOROS
Edited by
" LOUIS LIGETI
AKAD&MIAI KIAD6, BUDAPEST 1984
TIBETAN AND BUDDHIST
STUDIES
COMMEMORATING
THE 200TH ANNIVERSARY
OF THE BIRTH OF
ALEXANDER
CSOMA DE K3ROS
Edited by
LOUIS LIGETI
Volume 1
AKAD&MIAI KIAD6, BUDAPEST 1984
TIBETAN LEXICAL NOTES
BY
R. E. EMMERICK (Hamburg)
In the Frocee^wgy o/fAe Cwwa & /sforMAfeworfa/ ^wpoJiMMAeMaf Afafra/iire^,
Tfungar^ -Se^fewAer 7P76, Budapest 1978, 101-108, I wrote about some
lexical items from the Rgyud-bzi. Some corrections and useful additions to my
notes were made by J. W. de Jong in /7V, 23.1, 1981, 75-76. The following notes
concern lexical items found in another medical text, Ravigupta's -SMtfAajara.
7. faw-Aa/
This word has not been found in Tibetan dictionaries under any of the spellings
listed below.
It is attested in the Siddhasara as a rendering of Sanskrit Aajwiarya in the
following readings:
Si 2.15 faw-Aa/ P] ([-/?a-/a D, ft-pa? N
Si 3.2212 faw-Aa/ DN] ;am-/?a P
Si 5.95 A fan-pa/ N]A;a?i-pa-/a DP
Si 5.102 ;a-;?a/NP]fa-pa-/aD
Si 7.24 faw-jpa P] ;aw-/?a-/a D, faw-Aa/ N
Si 27.13 fa?M-Aa-/a D: faw-^a/N: rfaw-pa/ P
Si 28.12 faw-pa-/a DNP
As a rendering of Sanskrit Aawnan it is attested as follows:
Si 2.25 ;am-pa7P];:-Aa/DN
Si 5.34 faw-^a/ NP] faw-pa-/a D
Si 5.62 faw-pa/ P] faw-pa-Za D, faw-Aa/ N
Si 6.24 ;am-Aa/ P] faw-/?a-/a D, faw-^a/ N
Similar renderings of Sanskrit /ca^warya are found in the Tibetan version of
Vagbhata's Ah:
Su. 1.5.11 ;a?i-pa/ D 78a2; P 52a3
Utt.34.28 fan-^a/ D 312a5 : fan-Aa/ P 295b2
Utt.36.60 fan-Aa/D318b3:faw-Aa/P 302b7
In the Tibetan version of the Amarakosa on the other hand only etymotogical
renderings are given. AK 2.4.35 gja/-Aye^(46bl) for /cawiarfand AK 2.4.36 ^nan-
Man (46bl) for Aa^warya. gja/-Aar Aye^-pa is known to render Sanskrit ^raArajafe
(Lokesh Chandra).
)207
The variety of spellings points to this word being a loanword and since Aawwarya
is generally identified as Gmelina arborea Roxb. (Kirtikar and Basu, III, 1932-4;
G. J. Meulenbeld, 77ie Afa^AavantWawa, Leiden 1974, 543) white teak)), a purely
Indian tree, an Indian origin should be sought. Unless it is a complete corruption of
Sanskrit gawAAarf, a synonym of Aaywarya, no suitable Indian source has yet been
found.
The Khotanese version of the Siddhasara has /cajwfrye at all three occurrences:
2.15,25 3.22.12(Chii.002.12r4,14rl and 19rl).Itis remarkable that the Khotanese
has Aajwirye also to render Sanskrit jri^arwf, said by J:'Jt/AaMra-ntgAaw(M71 to be
synonymous with Aa^warf, whereas the Tibetan does not once use ;aw-Aa/ but
always a transcription of .frF-^arw. In the Siddhasara irr-^arwoccurs at 2.7,24,28
5.35,53. The last two places are not extant in Khotanese. .fri^parw seldom occurs in
Vagbhata's Ah. At Utt. 20.12 we find a transcription: .R-r:/?arw(D 285a4), yt'-aW-
par-H! (P 264a5).
The use of Aajwirye in Khotanese suggests that Tibetan Aa/ may be intended to
mean Nepalese)) but one would expect Aa/to be the first element of the compound
rather than the second.
2. cag-cag
cag-cag is found in the dictionaries of Chos-kyi grags-pa and Sumatiratna, but it
is helpful to draw attention to its use in bilingual texts. It is evidently a derivative of
gcag-pa to pierce, prick)) recorded by Das. Another derivative is Acagj-Ax, which is
described by Jaschke as a lancet for bleeding)), Acagj-Ax (Acagy N, gcagy D, Acag P)
occurs in Si 26.88 as a rendering of Sanskrit ja^ra, which is used there of an
instrument for piercing pimples in the throat. The Khotanese has (156v3) /7rr:'A<?raw
j'ja with a ^raAarana)), the usual Khotanese rendering of Sanskrit jajfra.
Si 26.81 concerns the characteristics of tongue disease that has arisen due to bile.
They are: /ce rctvA-cw cAa-Aa AMr-Anr-por Mng-/a cag-cag cAa-Aa the tongue is
rough, there is gentle warmth, and it has hot pricks)). This is a rendering of Sanskrit
ya-^aAa/A Aranfa/ca/A with hot prickles)). The Khotanese omits the prickles
altogether and has A/ja'-v-fyjirra Aawe MMaHda-v-fva Aawe one's tongue becomes
rough and warmth arises for one)).
cag-cag is attested in the Tibetan version of Vagbhata's Ah, Su.10.5. There we
find to render
M^ve/ayaft'j'ZAvagraw Aurvawy c/w/c/waw AafHr, which is translated by Hilgen-
berg and Kirfel: die scharfe (Geschmacksqualitat) lasst dadurch, dass sie Prickein
hervorruft, die Zungenspitze eniporzucken)), in the Tibetan version
cAa-Aa /ce-rce .y/cye AyeJ-cw
cag-cag A^e^ar Agynr-Aa Jan
the pungent (taste) makes the tip of the tongue extend and pricking is caused (by
208
it))). Thus, cag-cag corresponds to Sanskrit c/w/c;wa pricking)). Indu comments:
c;'fni'c;'waw agnva/a-ja w.spaMa w i'va Aaroft it causes pricking like contact with the
flame of a fire)).
J. Ca/!-JM
This word I have found only in Sumatiratna (VII. 506 s.v. can-^K and VII. 539 s.v.
rcaAj), who glosses it as rcaA^-wo. The latter is known, for example, from the
Tibetan translation of Vagbhata. Thus, Sanskrit Aa/i/t'Aa in Ah, Su.8.48 is
translated as rcaA^-wo (P 40a5) in accordance with the recommendation of the
Mahavyutpatti (rcaA-wo = Aan//Aa Mvy 5722). rcaAj by itcelf is similarly used in the
Siddhasara to render Sanskrit Aanf/'/Aa (Si 5.126 12.18). rcaAj jAjw-po sour rcaAj))
is common in the &'&/Aa.sara. It is used to render Sanskrit aw/a-fujawAAaj (5.121),
(5.125), ^Aanyaw/a (6.17 9.15), and MtvwaAa (6.63). These are
designations of a kind of sour gruel prepared from unhusked cereals (see
Meulenbeld, c//., pp. 467-8 s.v. (tv.wt/aAa).
ca/i-jMoccurs once only in the Siddhasara, at 19.23, where it renders Sanskrit
aw/a. In Si 19.23 a prescription is given for a patient suffering from heart disease due
to wind. He is to drink sesame oil mixed with salt and am/a.' /aya/iaw/a-ytvfaw (a:7aw
A^-roge ya?/Ae The same prescription for this condition is found in
Vagbhata, Ah, Ci.6.26 with the addition of WM/ra (((cow) urine)). There aw/a is
explained by Arunadat^a as Aan/l'Aa. The Tibetan rendering has merely the literal
equivalent of aw/a, namely .v/rynr-Aa (P 156a6).
The Khotanese rendering of Si 19.23 provides a more elaborate rendering of aw/a
and caw-jM. There we find: aAvara Hira a va . /caw "jaw Aawafe ayv^na
(124r2-3 KT 1.52) (herbs that are) sour faw/a-J (or) bitter or verjuice
whichever may be appropriate, must be heated)).
AcaA
In the Tibetan version of Vagbhata's Ah the Sanskrit term wMAAa-^a/ra
((inflammation ofthe mouth)) is rendered /cAa-y/ju-Aa (Utt.21.59= P 267a8) ulcer
ofthe mouth)), in abbreviated form /cAa-jM(Utt.22.73 = P 270b8). The term used in
the Siddhasara is AcaA in a variety of expressions. The clearest phrase is in Si 29.52:
AcaA-naJ AAar AArtvw-pa Ao/i-Aa <(the AcaA disease (in which) pimples occur in the
mouth)).
In Si 29.51 we find: Ay/s-paA; AAar AArtvw-^a Ayu/i-yfe AcaA /anj-pa-/a in the case
of pimples having occurred in the child's mouth and AcaA having risen)).
Si 26.85 has: AcaA Man-zw AAa-nay AAruw-/?a AAyt/fi-Aa (((when) heat is present
and pimples arise in the mouth)). This is parallel with Si 26.86: cAa Man-zAi AAar
)4 209
AArt/w-pa Ay^n-Aa (when) heat is present and pimpies have arisen in the mouth)).
The Khotanese version has in Si 26.85: CM//aH& y'ja A:Aayjw:' /!;'raww!(/a when
pimples emerge due to heat)) and in Si 26.86: cm;' //aMda Aawe M<?Aa Mayswa jarAMa
when for one heat occurs and in the mouth pimples rise)). In Si 26.85 H. W. Bailey
emends //at<A? to //aure mouth)) (Ch ii.002.156r3 KT 1.104 all editions), but there
can be no justification for that.
The Khotanese rendering ofAcaA and cAa by //aMcfa ((heat)) is no doubt correct.
AcaA is attested also in me-AcaA moxa)). AcaA in the sense of Sanskrit pa/:a
ripening)) is found also in AcaA-wa ripening of corn in autumn in Tibet)) (Das).
3. /va/i-Ao
This word I have not found in Tibetan dictionaries. It occurs a number of times in
the RiAMajara in a surprising variety of spellings, which makes it likely that it is a
loanword. It is used to translate Sanskrit awraj/A; and its synonym cM/a.y/A; kernel
of the mango fruit)). The mango, Mangifera indica Linn., is a native of India and the
Indian name a/ura was widely borrowed (see B. Laufer, 5*wo-/ran;'ca, Chicago 1919,
552).
The word is attested in the 57A/Aa.s-ara as follows:
M/i /van-A:a (Si 6.21) = a/nray/A/
JM/vaw-AAa (St 6.28.5) = awraj/A/
A' / i ( S i 6.28.9) =
/og-^og-g/ cA/g-gt! (Si 7.31) = awray/A/
/Aa)i-/co (Si 25.26) = away/A/
j;/i/a-A:o(Si26.M9) = awraj/A!
/ori-/cog (Si 29.44) = cu/aj/A/
Of these passages only Si 25.26 is available in Khotanese. There we find awAraja
(144r4 KT 1.86), which is merely a defective writing of amAraj/Aa, which is attested
several times in the Jivaka-pustaka as awArraj/Aa (87r3 [45] KT 1.171). This is
ultimately just Sanskrit awray/A/.
The Tibetan translation of Vagbhata's Ah prefers a more literal rendering of
awray/A/ (Utt.25.61) as 'a-wraA/ ruj-pa (P 279a5).
The mango was known to the Chinese as an-/o < aw-/a, a transcription
of Sanskrit awra. It is possible that the Tibetan spellings /a, /van, /Aa/!, /og, /o/i are
attempts to render this Chinese /a. The modern Chinese term is # ^ mang /cuc
(Mathews 4354 (with radical 75)+ 3732), which is just a transcription of English
mango)). However, ^ /ctvo means fruit)), and it is tempting to see in this the
second element of Tibetan /twi-^a. Tibetan /wg-pa shell, peel, rind)) can hardly be
involved. '
210
BUDDHAPALITA'S Af ^ M^ DRX^ ^ ^ FRrr/
ARRIVAL AND SPREAD OF
f / VC/ ^ / f - Af/iD//F/fAfLITERATURE
IN TIBET
BY
JUD1T FBH&R (Budapest)
Buddhapalita's Mu/awa^AyawaA:avr//: (DAu-wa rea-Aa';' 'gre/-pa) is a piece of the
frajang/^a-Afa^Ayaw/Zca literature. It is a commentary on the PraynawM/awafVA-
yawaA:a/ca/;/ca (or AfaAyaw/A:ajM/ra, Ma(/Ayaw/A:aMj/ra, Pra/'/iawtv/a) which was
written by Nagarjuna in the second century A. D. The original Sanskrit version of
the AfM/awa^AyawaAravr//:, dating from the sixth century was lost and it is only its
Tibetan version made by Jnanagarbha and Klu'i rgyal-mchan which is available for
us. Concerning the early history of Afa^Ayawi/ca philosophy, the commentary of
Buddhapalita is of supreme importance, since it represents the sixth century phase
of the f ra.Mf!g!'A:a-Af<3<#!yaMi/A:a school of which we know very little. On the basis of
the later historians' information we know that in the sixth century the Ma^Ayaw/Zca
was split into the frajang//ca and 5va/an/r//ca branches, nevertheless this period
before Candraklrti cannot be seen in its proper light while the works of both
Buddhapalita and Bhavaviveka, the two representatives of the Prajang/'/ra and
Sva/an/nTca lines respectively, remain untranslated. Up to now a very little part of
Buddhapalita's MM/awa^Ayawa^avr/z/ has been translated and we do not have a
critical edition of its chapters 13-27.'
The importance of Nagarjuna's Maf/AyaM/Zcaiay/ra and its different commen-
taries cannot be overestimated, since it provides an opportunity to follow the
different treatment and development of the basic tenets of Mat/Aya/n/Tca phi-
losophy, expounded first by Nagarjuna. ,
All the commentaries faithfully follow the structure of Nagarjuna's karikas.
They consist of 27 chapters, each giving the criticism of a certain early Buddhist or
non-Buddhist category. The English translation of the first chapter of Buddha-
palita's AfM/awa^AyawaAravr//! is given here, which bears the title ((Examination of
Causality)) fPra/yayapariTwanafHa,' TMryen-Ar/ag-pa iMAya-Aa raA-/u Ayec/-paJ and
some efforts are also made to determine when this work of Buddhapalita was
' M.Walleser edited the chapters 1-12 and somepart of the chapter 13 (H/6/. Bad/i. 16.); Tachikawa
Musashi partiy transiated chapter 2 into Engiish (JVagoya Da/yaAa RangaAuAu AenAya RomAa, 1974,
63 ); Otake Shoshin transiated chapter 1 into Japanese (Af/AAyd A'enAya, 42, 45); f. Datar gave a
Sanskrit reconstruction of its Hrst chapter (7BOA4.S, 26, 1951).
14* 211