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
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| 0436 |
Serindia : vol.3 |
| セリンディア : vol.3 |
引用情報
OCR読み取り結果
to look out for a good day. A few documents seem to treat of religious persecution. They may refer to the
struggle between the Buddhist and the Bonpo religions in the eighth century.
The title sMan-pa may be that of a doctor. In one of the documents a recipe is given regarding a medicine
to be 'smeared on a corpse', probably to preserve it. It consists of sheep-dung boiled with a little water 'until
it melts', butter, barley, etc. A few names of diseases occur, but we do not yet know what their nature was.
Such names are : yams, grums, gcong, 'ubring-nad.
The style of the letters and secular documents is absolutely different from that of the classical language as
it has become known from Buddhist religious literature. The language of the latter has practically remained
stationary; for the fragments of Buddhist literature as found in the ancient sites of Turkestan show the same
language as the present editions of the bKā-agyur and the bsTan-'agyur. The language of the secular documents
of the eighth century, on the other hand, is full of constructions with the auxiliary mchis, which is very rarely
used in classical essays. From this it becomes probable that the language of Buddhist literature was already
a sacred language when it was used for the first translations. It may have been the sacred language of Bonpo
literature which had been handed down orally. The secular documents of the Stein Collection, on the other
hand, may represent the language of daily life of the eighth century.
As regards the orthography of the documents, it is anything but settled. The nowadays silent prefixes are
written or not according to the pleasure of the writer; thus we read gzigs or zigs, dgra or gra, mchod or chod,
bkā or kā, mkhar or k[h]ar, etc. Aspirated tenues are continually mixed up with unaspirated ones. . . .
We must not forget, however, that most of the documents were written in a foreign country, and this
circumstance may account for a great number of orthographical mistakes. But one observation may be of
importance : although the prefixes are not written in a great number of cases, we hardly ever find the wrong
prefixes used. In this respect the old documents differ from Tibetan letter-writing by ordinary people as we
find it nowadays. . . .
There are many words the meaning of which is still quite uncertain. To mention only one instance, we do
not yet know how to explain the local names Bod, Tibet, and Li, Khotan, when they are connected with
numerals—bod-gnyis, li-bzhi, etc.—as is often the case. . . .
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31
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61
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151
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171
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322
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332
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342
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352
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362
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372
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382
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392
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402
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412
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422
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432
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434
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438
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442
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452
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462
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472
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482
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492
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502
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512
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522
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532
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542
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553
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573
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593
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613
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633
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653
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671
672
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