Remarks on the Tabo Manuscript of the Bodhisattvacaryāvatāra
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Description
To date, one manuscript of Śāntideva's magnum opus, Byaṅ chub sems dpa'i spyod pa la 'jug pa (Bodhisattvacaryāvatāra) or An Introduction to the Practice of Bodhisattva has been found in the Tabo collection.[1] It is incomplete and has only six folios. The last folio is numbered 12, the reverse of which ends with the first pāda or "quarter" of stanza 97 from Chapter 5. Thus, the whole work might not have contained more than 37 folios. This manuscript, though incomplete, is important in view of the textual history of the Bodhisattvacaryāvatāra.
The following colophon of the current editions of the Bodhisattvacaryāvatāra (hereafter: BSA) gives a brief explanation of the threestage procedure used for rendering it into Tibetan:[2]
- Byaṅ chub sems dpa’i spyod pa la ’jug pa slob dpon Śānta(sic)-de-vas mdzad pa rdzogs so// // (1) rgya gar gyi mkhan po Sarva-jñā(sic)-de-va daṅ/ źu chen gyi lo tsā ba bande dPal-brtsegs kyis kha che’i dpe *las bsgyur ciṅ źus te* gtan la phab pa las/ (2) slad kyis rgya gar gyi mkhan po Dharma-śrī-bha-dra daṅ/ źu chen gyi lo tsā ba bande Rinchen-bzaṅ-po daṅ/ Śākya-blo-gros kyis yul dbus kyi dpe daṅ 'grel pa daṅ mthun par bcos śiṅ bsgyur te gtan la phab pa’o// (3) yaṅ dus phyis rgya gar gyi mkhan po Su-ma-ti-kī-rti daṅ/ źu chen gyi lo tsā ba dge sloṅ Blo-ldan-śes-rab kyis dag par bcos śiṅ bsgyur te legs par gtan la phab pa’o// "The Bodhisattvacaryāvatāra written by Śāntideva is completed. [First], having been translated from a Kāśmīra manuscript, it was edited and established by the Indian pandita Sarvajñādeva and the great translator, Buddhist monk dPal brtsegs. [Secondly], later, having been emended in accordance with both a manuscript from Madhyadeśa "middle country" and a commentary, it was retranslated and established by the Indian paṇḍita Dharmaśrībhadra, the great translator, Buddhist monk Rin-chen-bzaṅ-po, and Śākya-blo gros. [Thirdly], in later time, having been emended correctly, it was retranslated and established properly by the Indian paṇḍita Sumatikīrti and the great translator, Buddhist monk Blo-ldan-śes-rab."
According to this information, which appears to have derived mostly from Bu-ston’s (1290-1364) description in his Catalogue of bsTan 'gyur (1335),[3] the BSA was translated three times: first by dPal-brtsegs in the early ninth century, secondly by Rin-chen-bzan-po (958-1055), and thirdly by Blo-ldan-ses-rab (1059-1109). The colophon also tells us the important fact that the first and second translators used different Sanskrit manuscripts from separate parts of India. Rin-chen-bzan-po was probably obliged to base his translation on a new Sanskrit manuscript because he was aware of significant differences between the earlier dPal-brtsegs's translation and the then prevalent Sanskrit text that Rin-chen-bzan-po had. The later version of the BSA was also cited in the commentaries he consulted.[4] Hereafter I will refer to dPal-brtsegs’s rendition as the earlier version, and the second and third translations as the later ones. The current Sanskrit text corresponds with the third translation established by Blo-ldan-ses-rab, though there are a number of partial, yet significant, discrepancies between them.[5]
With regard to the textual history of the BSA, the following points have previously been clarified by myself and other scholars:
(1) The current version consists of 10 chapters and 913 stanzas as counted both in Sanskrit and Tibetan. The earlier version, by contrast, has 9 chapters and 701.5 stanzas and is only available in the Tibetan manuscripts from Tun-huang.[6]
(2) The difference between both versions lies not only in the number of stanzas, but also in their author’s names (Akṣayamati vs. Śāntideva) and the order and contents of the stanzas.[7]
(3) The current editions of the Tibetan translation contain a considerable number of problematic renderings of which Bu-ston became aware when he wrote his extensive commentary on this text in 1338. He therefore made his own renderings, when necessary, consulting a Sanskrit manuscript and several commentaries such as Prajñākaramati's Bodhicaryāvatārapañjikā (BCAP) and others.[8]
The purpose of the present paper is to elucidate some of the significant features of the Tabo manuscript in comparison with the first and third translations of the BSA, which are available in the Tibetan manuscripts from Tun-huang and the current bsTan 'gyur respectively.
Notes
- Besides the BSA, an incomplete manuscript comprising 16 folios of Kalyāṇadeva's commentary: Bodhisattvacaryāvatāra-saṃskāra (D No.3874, Q No.5275), translated by dGe-ba'i-blo-gros, has already been identified in the Tabo collection.
- D (No.3871) La 40a5-7; *D las źus te, QN la gtugs te, T (No. 327-2528) las bsgyur ciṅ źus te.
- bsTan 'gyur gyi dkar chag, La 90b5-7.
- Except for the two anonymous commentaries, BSA-vyākhyāna[-pañjikā] (D Nos.3873 and 3877), all the other commentaries in the current bsTan 'gyur are based on the later version. In his commentary Dīpaṃpkaraśrījñāna often referred to this later version as "the BSA composed of ten chapters (sPyod ’jug [gyi] le'u beu po)" (Q No.5872, Byaṅ chub sems dpa'i spyod pa la 'jug pa'i bśad pa, No 427b3, 461b4 etc.).
- See SAITO (1997)
- SAITO (1993), pp. (13) – (14), see also n.10.
- SAITO (1986), esp. pp.87–95 and (1993); ISHIDA (1998), (1996); KAJIHARA (1992).
- Zla ba'i 'od zer, Dza 210b7–211a2, cf. SAITO (1997).
