国立情報学研究所 - ディジタル・シルクロード・プロジェクト
『東洋文庫所蔵』貴重書デジタルアーカイブ

ADDITIONS AND CORRECTIONS.

p. 7, l. 18 : For bram-zehi read bram-zehi.
p. 14, l. 24 : For 'Bu-rig' read 'Pu-rig'.
p. 14, l. 26 : For 'Bar-bog' read 'Bar-hbog'.
p. 55, l. 16 : For ˙ ༣ read ༢˙༣.
p. 64, l. 17 : For Mnon-pahi read Mnon-pahi.
p. 64, ll. 26 ff. : It is remarkable that the four points of the compass are here given in the order east,
north, west, south, not east, south, west, north, which is usual in the Northern
Hemisphere. The inverted order, together with the inverted svastika, is found in
Bon-po literature, for instance, in the Gzer-mig. And the fact that this order is
followed here speaks in favour of my view that the chapter shows influences of the
Bon religion.
p. 67, l. 29 : For 'Brāhma' read 'Brahmā'.
p. 71, l. 18 : My opinion that the tribe of Ḥa-ža (Se-ha-ža) are the Lahulis is questioned by
M. Paul Pelliot in his article 'Notes à propos d'un catalogue du Kanjur', Journal
Asiatique, 1914, p. 144, note. He says that the Ḥa-ža are the Tou-yu-houen of the
Ku-ku-nor. Without doubting that he is right in his identification, I believe that
it is quite possible that the tribe has separated, and that nowadays members of the
same original tribe are found in different localities. Thus it was a tribe of Me-ñag
who founded the village of Sa-bu, a few miles east of Leh, whilst the other Me-ñag
are found in Eastern Tibet. It is the Lahulis themselves who assert that the word
Ḥa-ža, found so often in Padmasambhava literature together with the local names
'U-rgyan (Udyāna) and Mandi (Za-hor), actually refers to their own country. In
the present designation of Lahul, viz. Gar-ža, two original names, viz. Ḥa-ža and
Dkar-žva (white-caps), were combined. According to Bon literature, the Ḥa-ža
are a tribe of fairies, and it is therefore interesting to note that in many inscriptions,
as well as in folklore, Lahul is called a 'land of fairies' (Mkhaḥ-hgrohi-yul).
p. 71, ll. 19-20 : For 'Krakucchanda' read 'Krakucchanda'.
p. 76, ll. 30-1 : For Rgyal-span-po- read Rgyal-rabs-span-po-.
p. 81, ll. 9 and 32: The Span(Dpaṅ)-skon-phyag-rgya (Bkaḥ-hgyur, Mdo 24) is a short ritual tract,
containing invocation, confessions, etc. It is printed in a volume entitled
Dkar-chag-dgos-hdod-kun-hbyun, preserved in the Prussian State Library.
p. 82, l. 26 : For 'Ḥ-nu' read ''A-nu'.
p. 87, l. 9 : A possibly better translation, according with the views of the Tibetans, is that given
in J. and P.A.S.B., vol. vi, 1910, p. 412. 'He (i.e. Padmasambhava) put a vajra
into the water, whereupon Zil-chen took the shape of a boy.'
p. 87, ll. 38-43 : The Report of Nain Singh's journey is contained in Report on the Trans-Himalayan
Explorations in connexion with the Great Trigonometrical Survey of India during
1865-7, drawn up by Captain T. G. Montgomerie (n.d. Dehra Dun (?)).
p. 90, ll. 28-9 : For 'Brāhma-' read 'Brahmā-'.
p. 92, last line : The Hbum is the Prajñā-pāramitā in 100,000 verse-lengths (Sata-sāhasrikā).