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Art. XVI.—Tales of the Wise Man and the Fool, in Tibetan and Chinese

Published online by Cambridge University Press:  15 March 2011

J. Takakusu
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Extract

The book I have chosen for my present paper is a sort of Jātaka or Avadāna entitled the “ Hien-yü-Ching,” which Mr. Nanjio has restored into Sanskrit as “ Damamūkasūtra” , or “ Tales of the Wise Man and the Fool.” It will at once remind one of the Tibetan work “ mDsans-blun ” (generally called Dsan-lun), that is, “Der Weise und der Thor,” published by I. J. Schmidt, and afterwards by Schiefner, for this is a popular work and is read by almost every student of Tibetan. The Chinese version was by Hui-hsio , Wei-teh , and others, written during their stay in Karakhodjo, a.d. 445 . There are, however, two texts both assigned to the same translators, one coming down through the Korean Buddhists and the other through the Chinese. It is said in the earliest catalogue in existence (a.d. 520) that the original text was obtained by the translators in Khoten (Kustana, ) and translated by them in the Temple Tien-an-shi, Karakhodjo . As to the Tibetan text we were first informed of its existence by Csoma de Cörösi in the “ Asiatic Researches,” vol. xx, 1836, and seven years later we were furnished with the text by the Russian savants mentioned above.

Type
Original Communications
Information
Journal of the Royal Asiatic Society , Volume 33 , Issue 3 , July 1901 , pp. 447 - 460
Copyright
Copyright © The Royal Asiatic Society 1901

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References

page 447 note 1 St. Petersburg, 1843.

page 447 note 2 Later the capital of Uigur; the district of Kao-chang in, China corresponding to Karakhodjo of Persians.

page 448 note 1 Dsan-lun, p. xvii.

page 448 note 2 The Korean is practically the same as the Chinese, except those chapters omitted in it. The Mongolian agrees mostly with the Tibetan, except that it has an extra chapter, i.e. chap. 7. See Dsan-lun, p. xvii.

page 448 note 3 I omit Chinese and Tibetan originals here for brevity's sake.

page 451 note 1 Pāli translated by Grünwedel in his “ Buddhistische Studieu,” p. 79, and a Lepcha text and translation, pp. 119–126.

page 453 note 1 Chap. 7 (Tib.). To know the corresponding number of chapters in Chinese and Korean, refer to the list given above.

page 453 note 2 Chap. 12 (Tib.).

page 453 note 3 Chap. 17 (Tib.).

page 453 note 4 Chap. 35 (Tib.).

page 454 note 1 I omit Chinese and Tibetan characters. Moreover, I simplify the Tibetan spellings as much as I can.

page 455 note 1 Sukhāvatī-vyūha (smaller), § 1.

page 457 note 1 The Chinese text is not free from such mistakes as mentioned here. It has that mistake which can be said to be almost hereditary, i.e. pa-shun for Skt. pāpīya (= Māra), which is a mistake for pa-pi; analogous to this the text has ya-shun for jhāpeti (Skt. kṣapayati), ‘ to burn,’ but this is again ya-pi. In some other texts it is ja-pi, ca-pi, ja-wei, or even ya-wei, all originating from Pāli jhāpe-, ‘ cause to burn.’

page 457 note 2 “ Buddhistische Studien” von Albert Grünwedel, veröffentlichung aus dem Königlichen Museum der Vörkerkunde, Bd. v, Berlin, 1897.

page 457 note 3 p. 27, note.

page 457 note 4 We see from this note there were several texts of this Sūtra.

page 458 note 1 Pan-ea-yu-shi. This is mentioned also in Fa-hien's Travels

page 459 note 1 = Dsan-lun, chap. 7 (Mongolian), deest in Tibetan; Chinese text, chap. 7.