BIBLIOTHECA ORIENTALIS HUNGARICA

VOL. XXIX/1

TIBETAN AND BUDDHIST TIBETAN AND BUDDHIST

STUDIES STUDIES
COMMEMORATING COMMEMORATING
THE 200TH ANNIVERSARY THE 200TH ANNIVERSARY
OF THE BIRTH OF OF THE BIRTH OF
ALEXANDER ALEXANDER
CSOMA DE KOROS CSOMA DE K3ROS
Edited by Edited by
" LOUIS LIGETI LOUIS LIGETI

Volume 1

AKAD&MIAI KIAD6, BUDAPEST 1984 AKAD&MIAI KIAD6, BUDAPEST 1984

 TIBETAN LEXICAL NOTES
BY
R. E. EMMERICK (Hamburg)

In the Frocee^wgy o/fAe Cwwa & /sforM Afeworfa/ ^wpoJiMM AeMaf 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 it))). Thus, cag-cag corresponds to Sanskrit c/w/c;wa «pricking)). Indu comments:
is generally identified as Gmelina arborea Roxb. (Kirtikar and Basu, III, 1932-4; c;'fni'c;'waw agnva/a-ja w.spaMa w i'va Aaroft «it causes pricking like contact with the
G. J. Meulenbeld, 77ie Afa^AavantWawa, Leiden 1974, 543) «white teak)), a purely flame of a fire)).
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 J. Ca/!-JM
found.
The Khotanese version of the Siddhasara has /cajwfrye at all three occurrences: This word I have found only in Sumatiratna (VII. 506 s.v. can-^K and VII. 539 s.v.
2.15,25 3.22.12(Chii.002.12r4,14rl and 19rl).Itis remarkable that the Khotanese rcaAj), who glosses it as rcaA^-wo. The latter is known, for example, from the
has Aajwirye also to render Sanskrit jri^arwf, said by J:'Jt/AaMra-ntgAaw(M 71 to be Tibetan translation of Vagbhata. Thus, Sanskrit Aa/i/t'Aa in Ah, Su.8.48 is
synonymous with Aa^warf, whereas the Tibetan does not once use ;aw-Aa/ but translated as rcaA^-wo (P 40a5) in accordance with the recommendation of the
always a transcription of .frF-^arw. In the Siddhasara irr-^arwoccurs at 2.7,24,28 Mahavyutpatti (rcaA-wo = Aan//Aa Mvy 5722). rcaAj by itcelf is similarly used in the
5.35,53. The last two places are not extant in Khotanese. .fri^parw seldom occurs in Siddhasara to render Sanskrit Aanf/'/Aa (Si 5.126 12.18). rcaAj jAjw-po «sour rcaAj))
Vagbhata's Ah. At Utt. 20.12 we find a transcription: .R-r:/?arw(D 285a4), yt'-aW- is common in the &'&/Aa.sara. It is used to render Sanskrit aw/a-fujawAAaj (5.121),
par-H! (P 264a5). (5.125), ^Aanyaw/a (6.17 9.15), and MtvwaAa (6.63). These are
The use of Aajwirye in Khotanese suggests that Tibetan Aa/ may be intended to designations of a kind of sour gruel prepared from unhusked cereals (see
mean «Nepalese)) but one would expect Aa/to be the first element of the compound Meulenbeld, c//., pp. 467-8 s.v. (tv.wt/aAa).
rather than the second. ca/i-jM occurs 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
2. cag-cag to wind. He is to drink sesame oil mixed with salt and am/a.' /aya/iaw/a-ytvfaw (a:7aw
cag-cag is found in the dictionaries of Chos-kyi grags-pa and Sumatiratna, but it A^-roge ya?/Ae The same prescription for this condition is found in
is helpful to draw attention to its use in bilingual texts. It is evidently a derivative of Vagbhata, Ah, Ci.6.26 with the addition of WM/ra (((cow) urine)). There aw/a is
gcag-pa «to pierce, prick)) recorded by Das. Another derivative is Acagj-Ax, which is explained by Arunadat^a as Aan/l'Aa. The Tibetan rendering has merely the literal
described by Jaschke as a «lancet for bleeding)), Acagj-Ax (Acagy N, gcagy D, Acag P) equivalent of aw/a, namely .v/rynr-Aa (P 156a6).
occurs in Si 26.88 as a rendering of Sanskrit ja^ra, which is used there of an The Khotanese rendering of Si 19.23 provides a more elaborate rendering of aw/a
instrument for piercing pimples in the throat. The Khotanese has (156v3) /7rr:'A<?raw and caw-jM. There we find: aAvara Hira a va . /caw "jaw Aawafe ayv^na
j'ja «with a ^raAarana)), the usual Khotanese rendering of Sanskrit jajfra. (124r2-3 KT 1.52) «(herbs that are) sour faw/a-J (or) bitter or verjuice
Si 26.81 concerns the characteristics of tongue disease that has arisen due to bile. whichever may be appropriate, must be heated)).
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 AcaA
ya-^aAa/A Aranfa/ca/A «with hot prickles)). The Khotanese omits the prickles
altogether and has A/ja'-v-fyjirra Aawe M MaHda-v-fva Aawe «one's tongue becomes In the Tibetan version of Vagbhata's Ah the Sanskrit term wMAAa-^a/ra
rough and warmth arises for one)). ((inflammation ofthe mouth)) is rendered /cAa-y/ju-Aa (Utt.21.59= P 267a8) «ulcer
cag-cag is attested in the Tibetan version of Vagbhata's Ah, Su.10.5. There we ofthe mouth)), in abbreviated form /cAa-jM (Utt.22.73 = P 270b8). The term used in
find to render the Siddhasara is AcaA in a variety of expressions. The clearest phrase is in Si 29.52:
M^ve/ayaft'j'ZAvagraw Aurvawy c/w/c/waw AafHr, which is translated by Hilgen- AcaA-naJ AAar AArtvw-pa Ao/i-Aa <(the AcaA disease (in which) pimples occur in the
berg and Kirfel: «die scharfe (Geschmacksqualitat) lasst dadurch, dass sie Prickein mouth)).
hervorruft, die Zungenspitze eniporzucken)), in the Tibetan version In Si 29.51 we find: Ay/s-paA; AAar AArtvw-^a Ayu/i-yfe AcaA /anj-pa-/a «in the case
cAa-Aa /ce-rce .y/cye AyeJ-cw of pimples having occurred in the child's mouth and AcaA having risen)).
cag-cag A ^ e ^ a r Agynr-Aa Jan Si 26.85 has: AcaA Man-zw AAa-nay AAruw-/?a AAyt/fi-Aa (((when) heat is present
«the pungent (taste) makes the tip of the tongue extend and pricking is caused (by and pimples arise in the mouth)). This is parallel with Si 26.86: cAa Man-zAi AAar
208 )4 209
AArt/w-pa Ay^n-Aa «(when) heat is present and pimpies have arisen in the mouth)). BUDDHAPALITA'S A f ^ M ^ D R X ^ ^ ^ FRrr/
The Khotanese version has in Si 26.85: CM //aH& y'ja A:Aayjw:' /!;'raww!(/a «when ARRIVAL AND SPREAD OF
pimples emerge due to heat)) and in Si 26.86: cm;' //aMda Aawe M <?Aa Mayswa jarAMa f / V C / ^ / f -A f / i D / / F / f A f L I T E R A T U R E
«when for one heat occurs and in the mouth pimples rise)). In Si 26.85 H. W. Bailey IN TIBET
emends //at<A? to //aure «mouth)) (Ch ii.002.156r3 KT 1.104 all editions), but there BY
can be no justification for that. JUD1T FBH&R (Budapest)
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). 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
3. /va/i-Ao 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
This word I have not found in Tibetan dictionaries. It occurs a number of times in Tibetan version made by Jnanagarbha and Klu'i rgyal-mchan which is available for
the RiAMajara in a surprising variety of spellings, which makes it likely that it is a us. Concerning the early history of Afa^Ayawi/ca philosophy, the commentary of
loanword. It is used to translate Sanskrit awraj/A; and its synonym cM/a.y/A; «kernel Buddhapalita is of supreme importance, since it represents the sixth century phase
of the mango fruit)). The mango, Mangifera indica Linn., is a native of India and the of the f ra.Mf!g!'A:a-Af<3<#!yaMi/A:a school of which we know very little. On the basis of
Indian name a/ura was widely borrowed (see B. Laufer, 5*wo-/ran;'ca, Chicago 1919, the later historians' information we know that in the sixth century the Ma^Ayaw/Zca
552). was split into the frajang//ca and 5va/an/r//ca branches, nevertheless this period
The word is attested in the 57A/Aa.s-ara as follows: before Candraklrti cannot be seen in its proper light while the works of both
M/i /van-A:a (Si 6.21) = a/nray/A/ Buddhapalita and Bhavaviveka, the two representatives of the Prajang/'/ra and
JM /vaw-AAa (St 6.28.5) = awraj/A/ Sva/an/nTca lines respectively, remain untranslated. Up to now a very little part of
A ' / i ( S i 6.28.9) = Buddhapalita's MM/awa^Ayawa^avr/z/ has been translated and we do not have a
/og-^og-g/ cA/g-gt! (Si 7.31) = awray/A/ critical edition of its chapters 13-27.'
/Aa)i-/co (Si 25.26) = away/A/ The importance of Nagarjuna's Maf/AyaM/Zcaiay/ra and its different commen-
j;/i/a-A:o(Si26.M9) = awraj/A! taries cannot be overestimated, since it provides an opportunity to follow the
/ori-/cog (Si 29.44) = cu/aj/A/ different treatment and development of the basic tenets of Mat/Aya/n/Tca phi-
Of these passages only Si 25.26 is available in Khotanese. There we find awAraja losophy, expounded first by Nagarjuna. ,
(144r4 KT 1.86), which is merely a defective writing of amAraj/Aa, which is attested All the commentaries faithfully follow the structure of Nagarjuna's karikas.
several times in the Jivaka-pustaka as awArraj/Aa (87r3 [45] KT 1.171). This is They consist of 27 chapters, each giving the criticism of a certain early Buddhist or
ultimately just Sanskrit awray/A/. non-Buddhist category. The English translation of the first chapter of Buddha-
The Tibetan translation of Vagbhata's Ah prefers a more literal rendering of palita's AfM/awa^AyawaAravr//! is given here, which bears the title ((Examination of
awray/A/ (Utt.25.61) as 'a-wraA/ ruj-pa (P 279a5). Causality)) fPra/yayapariTwanafHa,' TMryen-Ar/ag-pa iM Aya-Aa raA-/u Ayec/-paJ and
The mango was known to the Chinese as an-/o < aw-/a, a transcription some efforts are also made to determine when this work of Buddhapalita was
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 ' 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,
second element of Tibetan /twi-^a. Tibetan /wg-pa «shell, peel, rind)) can hardly be 63 ); Otake Shoshin transiated chapter 1 into Japanese (Af/AAyd A'enAya, 42, 45); f. Datar gave a
involved. ' Sanskrit reconstruction of its Hrst chapter (7BOA4.S, 26, 1951).

210 14* 211