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『東洋文庫所蔵』貴重書デジタルアーカイブ

to Chê-chü for metric reasons (cf. BEFEO, v, 263). The Nan shih (79, 7 a) speaks of 周 古 柯 Chou-ku-k'o (*T'śjɑu-kuo-k'â) as being one of the small kingdoms which lay in the neighbourhood of the Hua (Hephthalites) and which sent envoys together with those from the Hua in 520. Here the transcription would suppose *Čukuka; the identity of the two names is certain.

The same Chinese scholars who saw Yārkänd in *Čakuka located at Yül-ariq and Kök-yār, far to the south of Yārkänd, a kingdom known as 子 合 Tzŭ-ho under the Han, and in various transcriptions during the Wei and T'ang dynasties. The name Tzŭ-ho is still used by Fa-hsien c. 400, but c. 520 Sung Yün gives 朱 駒 波 Chu-chü-po (*T'śju-kju-puâ; cf. BEFEO, III, 397). Between Fa-hsien and Sung Yün, and as a result of the efforts made in 435 and 436 by the Wei to re-open the intercourse with Central Asia, the kingdom of 悉 居 半 Hsi-chü-pan (*Sjĕt-kj̈o-puân) had sent an embassy which was followed by several others (Pei shih, 97, 3 b; Wei shu, 102, 3 a; T'ai-p'ing yü-lan, 796, 14 b). But the same dynastic histories which have a notice on Hsi-chü-pan, have also one on 朱 居 Chu-chü, certainly shortened from the form Chu-chü-po which became known in the first quarter of the 6th cent. (Pei shih, 97, 11 a; Wei shu, 109, 9 a; T'ai-p'ing yü-lan [quoting from the original Wei shu], 797, 18 a). The lists of the Candragarbha, which give *Čakuka when speaking of the protector deities of the various kingdoms, mention 遮 俱 波 Chê-chü-po (*T'śja-kju-puâ) in the repartition of the kingdoms under the various nakṣatra (BEFEO, v, 276). The 句 般 Chü-pan named after Khotan in Nan shih, 79, 7 a, is certainly altered from Chu[朱]-chü-pan (*T'śju-kju-puân). In T'ang times, the transcriptions are 朱 俱 波 Chu-chü-po (*T'śju-kju-puâ) and 朱 俱 槃 Chu-chü-p'an (*T'śju-kju-b'uân; cf. Hsin T'ang shu, 221 A, 9 b; T'ung tien, 193, 6 b; BEFEO, III, 397). In a text derived from Jñānagupta's account of Čakuka, we find 遮 拘 槃 Chê-chü-p'an (*T'śja-kju-b'uân; Taishō, Tripiṭ., 51, 837ᵃ). With the exception of Hsi-chü-pan, which would suppose *Sikupan, the other transcriptions represent *Čukupa, *Čukupan, *Čukuban, *Čakupa, *Čakuban.

There can be no doubt that this name, as was first shown by THOMAS, is the same as that which occurs in Tibetan texts in the forms Ču-go-ban, Ču-gu-pan, etc.; it seems to be also represented in Kharoṣṭhī documents as a (tribal ?) name of individuals, in the forms Čugapa and Čugopa (cf. THOMAS, in STEIN, Ancient Khotan, 583, 584; Zeitschr. f. Buddhismus., 1924, extr., p. 2; Tibetan Texts and Documents, I, 25, 38, 123, 133, 150; RAPSON, Kharoṣṭhī inscriptions, III, 345¹).

Although all the Chinese transcriptions from the 5th cent. onwards have a surd at the beginning of the second syllable, the sonant -g- of Ču-go-ban and still more of the earlier Čugapa provide the link whereby the name may be connected more securely with the Chinese transcription Tzŭ-ho of Han times. Tzŭ-ho was pronounced *Tsi-yâp c. A. D. 600, and represents a still earlier *Tsi-g'âp. Now, we must remember that the Chinese language of the Han period does not seem to have had either true palatals or palatal affricates (ć, or tś), so that such sounds, when occurring in foreign words or names, were then rendered with the dental affricate (ts [c in linguistic transcription]). Tzŭ-ho, thus based on *Čigap, is a very satisfactory transcription of the name later sanskritized as Čugapa and Čugopa.

While Chinese scholars have dissociated *Čakuka and *Čukupa, recent Western scholars, following in the wake of CHAVANNES, agree that both names refer to one and the same country,