ISBN 978-4-903875-23-1

Contribution to the Studies of Eurasian Languages (CSEL) Series 20
ユーラシア諸言語の多様性と動態－20 号記念号－
ユーラシア言語研究コンソーシアム 2018 年 3 月発行
Diversity and Dynamics of Eurasian Languages: The 20th Commemorative Volume

The Consortium for the Studies of Eurasian Languages

On the St. Petersburg fragment from the Old Uyghur translationof the Chinese apocryphal text Yuanjuejing 圓覺經（古ウイグル語譯『圓覺經』ペテルブルク斷片二葉について）

YAKUP, Abdurishid
アブドゥリシット ヤクプ

473

On the two St. Petersburg fragments from the Old Uyghur
translation of the Chinese apocryphal text Yuanjuejing 圓覺經Abdurishid Yakup
Keywords: Yuanjue jing 圓覺經, Uighur translation, Petersburg fragments
The Yuanjue jing 圓覺經 ‘Sūtra of Complete Enlightenment’ is one of the important
doctrines of the Chan 禪 and Huayan 崋嚴 schools of Buddhism. The full title of thetext is Da fangguang yuanjue xiuduoluo liao yijing 大方廣圓覺修多羅了義經 (Taishō,vol. 17, no. 842), which A. Charles Muller translates as ‘Great Corrective Extensive
Perfect Enlightenment Sutra of the Complete Doctrine’.1 In spite of its apocryphalcharacter, some Chinese sources and scholarly works, including the text edited in the
Taishō Shinshū Daizōkyō 大正新脩大藏經, namely the Taishō Revised Tripiṭaka, thecritical edition of the Chinese Buddhist canon, claim that the text is translated from
Sanskrit into Chinese by Buddhatrāta (Chin. 佛陀多羅 Fotuo duoluo, 佛陀多羅覺救
Fotuo duoluo juejiu), a śramaṇa of Kubhu (Kabul or Kāśmīr, Chin. 罽賓 Jibin) in theseventh century A.C. at Baima 白馬 temple in Luoyang 洛陽. 2 Some works mention
the Mahāvaipulya-pūrṇa-buddha- sūtra-prasannārtha Sūtra as the Sanskrit source text
for the Yuanjue jing 圓覺經. 3 The text has translations in some Central Asian
languages, e.g. Mongolian and Old Uyghur. Besides the handwritten and block-printed
fragments of the sūtra text kept in the Berlin Turfan collection and the Ōtani collection
in Kyoto, several well preserved folios from the Old Uyghur commentary to the
Yuanjue jing 圓覺經 also have been discovered in the Berlin Turfan collection, in the
Hedin collection at Museum of Ethnography in Stockholm and in the Chinese Academyof Cultural Heritage. There are rather detailed information on the Old Uyghur
translations of and commentaries to the Yuanjue jing 圓覺經 by the professors Kōgi

Muller 1999: 41.
Zhisheng 730, vol. 9; Zongmi 823-824; Weeraratne 1977: 464b; Ono 1967-1988, vol. 1: 151, 281; Ono
1967-1988, vol. 7, 461b, c; DDB, item 圓覺經.
3
Weeraratne 1977: 464b.
1
2

474
Kudara, Johan Elverskog and Peter Zieme.4 Here I refrain from going into much indetail. In this paper I present an edition of two fragments of the text from the Krotkov
collection in St. Petersburg, which once have been considered lost.

Remarks on the St. Petersburg fragments of the Yuanjue jing 圓覺經In his paper “On a lost Mongol book and its Uighur version”, the Hungarian scholar
György Kara gives first information on the existence of the Old Uyghur version of theChinese apocryphal text Yuanjuejing 圓覺經 in a block-printed form. He writes: “Somedays later, turning over the leaves of different Uighur prints, mostly fragments, I met afragment of a pothī or palm-leaf shaped folio, on which I was fortunate to discover thesame title in Uigur: Uluγ bulung yïngaq sayuqï king alqïγ : tolu t[uy]maq atlγ sudur.
This Uigur title shows a somewhat abridged form corresponding to the similar Chinese
one, which sounds 大方廣圓覺經 Ta-fang-kuang yüan-chüeh ching or simply 圓覺經yüan-chüeh ching, ‘The (greatly extended) sūtra of the perfect enlightenment.”5 Somescholars believed that these fragments are lost or not available.6 During the process ofcataloguing the microfilms of Old Uyghur, Sogdian and Manichean manuscripts
belonging to the former St. Petersburg Branch of the Institute of Oriental Studies
Russian Academy of Sciences — currently Institute of Oriental Manuscripts of theRussian Academy of Sciences — brought to the Toyo Bunko, my dear sensei, the lateJapanese linguist and philologist Masahiro Shōgaito, and myself discovered that two
fragments of the text still exist among the Old Uyghur texts from the Krotkov collection
kept at the St. Petersburg Branch of the Institute of Oriental Studies of the Russian
Academy of Sciences. This was clearly mentioned in the afore-mentioned catalogue
prepared by a joint group of scholars, which was printed later in 2002 by the Toyo
Bunko.7 Sensei encouraged me to publish the text after completion of my dissertation.
In October 2000, I prepared a transcription of the text and very soon I was able toidentify the corresponding Chinese passage. However, at the end of 2000, I left Japan
for Germany soon after I have completed my dissertation and the publication of the text
was postponed. During sensei’s stay at Freie-Universität as Mercator Full Professor of
DFG (Deutsche Forschungsgemeinschaft) in 2007, we had a short talk in Berlin again
on the fragments of the Yuanjuejing 圓覺經. Sensei told me to publish it as soon as
Kudara 1992: 2-3; Elverskog 1977: 90-91; Zieme 1999: 451-455; Zieme 2002: 286-287; Zhang and
Zieme 2012.
5
Kara 1974: 288-289.
6
Elverskog 1997: 90; Zieme 1999: 454.
7
Umemura et al. 2002: 100. It should be noted that we considered the two fragments as parts of one folio,
recto and verso. This should be corrected.
4

475
possible and sent me fairly clear scans of the fragment soon after his return to Kyoto. I
never forgot my promise to sensei in the last several years. However, I was not able tocome back to the text because of different reasons. In the turning of a hand more than
10 years passed since then. Now it is more than three years since our very dear sensei
left us. Although sensei cannot see it any more, I feel it my duty to publish the results ofmy research on the St. Petersburg fragments of the text as my report to sensei.
The St. Petersburg fragments of the text have 19 lines on each leaf, including
the pagination, in the beginning of the first folio and at the end of the second folio.
From the pagination on the first folio only tolu tuymaq bi[r] ‘complete enlightenment,
one’ is visible, of them tolu tuymaq is the abridged title of the text, which corresponds
to Chin. 圓覺 yuanjue, whilst bir is the folio number. On the second folio the same
short title and the same folio number are followed by the Chinese pagination 一上 yishang ‘one, first’, which possibly had also existed on the first folio and was damaged.
In the middle of lines 4-6 there is a pothī hole. The pagination on the second folio calls
to remembrance the pagination on the colophon to the Yuanjuejing 圓覺經 kept in the
Berlin Turfan collection which shows same type of pagination at the same place: Oncein the beginning of the folio and then at the end of the other folio. The colophon was
first published by the German scholar Ingrid Warnke and later it was included in Kasai
2008.8The both fragments are from the beginning part of the Old Uyghur translationof the Yuanjuejing 圓覺經. It contains the translation of the full title of the text,
including the information on the translator. The part of the Old Uyghur text corresponds
to Taishō, vol. 17, no. 842, 913a 27-913b2. Lines 10-18 are identical with U 4183 (T II
S 26) from the Berlin Turfan collection which was published by Professor Peter Zieme.9
Clearly, the block-printed fragments of the text kept in the Berlin Turfan collection andin the St. Petersburg collection are from the same block print. Just like the late Japanesescholar Kōgi Kudara pointed out, the block-printed fragment in the Ōtani collection in
Kyoto stems also from the same block print.10
Judging from formal features of the block-printed version of the sūtra text andthe manuscript fragments of the commentary to it, one can assume that the sūtra text
also had existed in the same or similar manuscript form as the block-printed version as
well as the commentary, and the block-printed version was produced on the basis of themanuscript of the same or similar form.
Warnke 1981, Kasai 2008: 115-117.
Zieme 1999: 456-458, 475 (photo).
10
Kudara 1992: 2.
8
9

476
The title of the text occurs in ll. 2-6 as uluγ bulung yngaq sayuq keng alqγtolu tuymaq atlγ sudurta udušulmš yörügl[ü]g sudur bo ärür which might be translated
literally as ‘This is the sūtra with an explicit meaning in the sūtra which is called Great,
Broad Complete Enlightenment in great corner and direction’. This is the literaltranslation of the Da fangguang yuanjue xiuduoluo liao yijing 大方廣圓覺修多羅了義經, the full Chinese title of the text. Here the phrase uluγ bulung yngaq sayuq kengalqγ stands for 大方廣 da fangguang (= Skt. mahā-vaipulya), while uduẓulmšyörügl[ü]g translates 了義 liaoyi (= Skt. nītârtha). The latter has the meanings‘definite meaning’, ‘an explicit meaning’, ‘clear meaning’, ‘doctrine that needs nofurther explanation or interpretation’, which is also attested in the Tattvārthā.11

Transcription and translation of the text
SI 1681 Kr. III/13
01 namo but : namo d(a)rm : namo sang :02 uluγ bulung yıngaq sayuqı

大方

03 keng alqıγ : tolu tuymaq

廣圓覺

04 atlγ sudur-  ta
05 uduẓulmıš  yörüg-修多羅了義

06 l[ü]g sudur  bo ärür :經

07 tayṭang atlγ t[av]γač [x]an

大唐08 ü[dintä ]/[罽賓

]y[ ]q09 toyın budati[rata samčo ača]ri

三藏佛陀多羅10 änätkäk tilin[tin tav]γač
11 tilinčä ävirmiš ::譯

12 ančulayu ärür mäning äšidmišim :[0913a27]

13 bir üdün atı kötrülmiš:

一時，婆伽婆14 ridı bügülänmäklig uluγ

入於神通大

15 y(a)ruq yaltrıqlıγ aγılıq光明藏

16 atlγ dyanqa kirü y(a)rlıqadı

三昧正受

17 ol dyan ärsär alqu ančulay[u]一切如

18 kälmišlärning bilgä bil[iglig]
pagination: tolu tuymaq bir 一上

來11

See Shōgaito 2008: 339, fn. to l. 2308.

如是我聞：

477
SI 1681 Kr. III/13
Pagination: tolu tuymaq bi[r]19 y(a)ruq yaltrıq üzä etilmiš[0913a28]

20 särilip turγuluq orunı ärip :住持，

21 alqu tınlγlarnıng arıγ

是諸眾生清

22 süzük  tuymaq

淨覺

23 orunı  ärür:地；

24 ätözli  köngülli

身心

25 öčmiš [amrıl]mıš ärip : täng

寂滅平

26 tüz [töz tüp učta ul]atıl[ar] : o[nt]n等本際，

27 sıngarq[ı alku yertinčü]lärtä

圓滿十方

光嚴

28 tolu tükäl [tolmıš] ärip :29 ikisiztä(?) eyin udu
30 boltačı

不二隨順，ärür : ol antaγ

31 ikisiz adqanγu uγušta :於不二境

32 alqu arıγ süzük el uluš-

現諸淨土。

33 larıγ b(ä)lgürṭü y(a)rlıqap :34 [u]luγ [bod]is(a)t(a)vlar m(a)has(a)tvlar

與大菩薩摩訶薩

35 [o]n tümän kišilär birlä

十萬人俱，36 [ärür ä]rti : olarnıng

其Translation
Namo buddhāya! Namo dharmāya! Namo saṃghāya!
This is the sūtra with an explicit meaning in the sūtra which is called the Complete
Enlightenment of Great and Broad in great corner and side.
Apparently, it was translated from the Indian language into the Chinese language by themonk [Tripiṭaka master] Budhat[rāta from …] in the time of the Chinese emperor calledTaiṭang.
What I have heard is like this: One time, the One Whose Name is Exalted (Bhagavan)
deigned to enter the dhyāna called great radiant bright repository of ṛddhi supernormal
wisdom. As far as for that dhyāna, it is the place of all Thus-Come-Ones (Tathāgata)which was decorated with light and brightness (prabhā-vyūha) and where they should
stay and maintain (tisthati); it is the place of pure enlightenment of all living beings.
(There), body and mind will be erased (and eliminated), the equal, even [original edge

478
of reality] (koṭi) will be completely [full] [all] over the [world]s of ten directions inaccordance with non-duality, and in this non-dual perceiving world he deigned tomanifest all pure, clean countries and lands. He was together with great bodhisattvas,
mahāsattvas and ten thousands of people. Their [… …]Commentary
07-08 Taiṭang atlγ t[av]γač [x]an ü[dintä]: This phrase might be translated as ‘in thetime of the Chinese emperor called Taiṭang’, and it corresponds to 大唐 Datang,another name of the Tang dynasty, occurring as part of the information on the translatorof the Chinese text. Interestingly, the translator of the Old Uyghur text takes it as thename of a Chinese emperor. In the hitherto-known Old Uyghur texts, the Old Uyghur
pronunciation of 大唐 Datang is taito, see Röhrborn 1991, ll. 2, 2179, Röhrborn 1996,
l. 2148. It is also known that Uyghur pronunciation of 唐 tang is to; see also Shōgaito etal. 2015: 188. Presumably, ṭang occurring as part of Taiṭang in this text goes back tothaŋ́, the pronunciation of 唐 tang in the Yuan period, though the similar pronunciation
was also relevant for the earlier period of Classical Chinese; cf. Pulleyblank 1991: 301.
08-09 [ ]y[ ]q toyn budati[rata samčo ača]ri: As the reconstruction of the firstlacuna is difficult, we temporarily leave it [ ]y[ ]q. According to Chinese annals,
Budhatrāta, the translator of the Chinese text, is from 罽賓 Jibin, which is the name ofan ancient country in the Western Region; cf. Hanshu 漢書 ‘Book of Han’ vol. 96,
Xiyu zhuan 西域傳 ‘Traditions of Western Regions’. According to the Japanese
historian Shiratori, the Chinese name 罽賓 Jibin is the transcription of Kapun (Kophen
in Greece sources). It refers to the downstream of the Kabul river during the Han 漢
and Jin 晉 dynasties, but during the Dong Jin 東晉 (Eastern Jin) and Nanbei chao 南北
朝 (Northern and Southern dynasties) period to Kashmir, while in the Sui 隋, Tang 唐
period it refers to Ancient Kapisa (Kāpiśa, Chin. 迦畢試 Jiabishi) as well as Ghazni;
cf. Shiratori 1917; The Chinese historian Yu Taishan suggests a fairly different opinion.
For his explanations see Yu 1992. As the Old Uyghur name of 罽賓 Jibin is not yet
known, we refrain from a reconstruction of the lacuna, though we assume that[änätkäkli]g(?) might be a possible reconstruction, if the Old Uyghurs did not further
specify the place. The reconstruction of the second lacuna by means of budati[ratasamčo ača]ri is mainly based on 三藏佛陀多羅譯 Sanzang Fotuo duoluo yi ‘translatedby the [Tripiṭaka master] Budhat[rāta from Kophen]’ which occurs in the Taishō edition

479
of the Chinese text.
13 at kötrülmiš: This is the common translation of 世尊 Shizun ‘Bhagavan’ or‘Bhagavat’, here it stands for 婆伽婆 Bojiabo, the Chinese transcription of Bhagavan
or Bhagavat.
14 uluγ y(a)ruq yaltrqlγ aγlq: Here the phrase translates 大光明藏 Da guangmingzang ‘great storehouse of light’, synonymous with 光明藏 Guangming zang. In the
Chan Buddhist tradition the term refers to an individualʼs true mind 心地 xindi oforiginal enlightenment 覺心 juexin. Cf. Nakamura 1981: 916b; DDB item 大光明藏.
18 bilgä bil[iglig]: The reconstruction is based on the Berlin fragment of the text inwhich the phrase is completely preserved. In the Chinese text there is no correspondingphrase to it.
19-20 y(a)ruq yaltrq üzä etilmiš särilip turγuluq orun: This phrase might be translated
as ‘the place which was decorated with light and brightness and where (they) should
stay and maintain’, in which y(a)ruq yaltrq üzä etilmiš translates 光嚴 guangyan‘luminous splendor’ and särilip turγuluq stands for 住持 zhuchi ‘hold firmly’. The
latter refers to preservation of the teachings. The head word orun ‘place’ should be an
addition with reference to the same word occurring in the next phrase, since in the
Chinese text there is no word for ‘place’ after 光嚴住持 guangyan zhuchi.
22-23 tuymaq orun: ‘place of Enlightenment’, here it translates 覺地 juedi ‘stage of
Enlightenment’ or ‘Ground of Enlightenment’.
26 [töz tüp uč]: The reconstruction is mainly based on the Chinese term 本際 benji‘original reality’, ‘the original essence of all things (Skt. koṭi), cf. DDB, item 本際. As
far as I know, in Old Uyghur Buddhist texts we still do not know what the exact termfor 本際 benji is. However, 本 ben is usually translated by means of töz tüp, while
際 ji is rendered with uč ~ uuč or qdγ; cf. Shōgaito 2008: 692, 697 and Shōgaito 2014:
288, 289.
29 ikisiztä(?) eyin udu: This phrase renders here 不 二 隨 順 buer suishun ‘inaccordance with non-duality’, of which eyin udu ‘in accordance’ stands for 隨順
suishun ‘to follow’, ‘accord with’; cf. Zieme 2002, l. 15; Shōgaito 2008: 698.

480

References
Clauson, Sir Gerard 1972. An Etymological Dictionary of Pre-Thirteenth-Century Turkish.
Oxford: Clarendon Press.
DDB

Digital Dictionary of Buddhism (http://www.buddhism-dict.net)

Elverskog, Johan 1997. Uygur Buddhist Literature. Turnhout: Brepols. (Silk Road Studies I.)
Erdal, Marcel 1991. Old Turkic Word Formation. A functional approach to the lexicon. Vols.
I-II. Wiesbaden: Otto Harrassowitz. (Turcologica 7.)
Kara, György 1974. On a lost Mongol book and its Uigur version. In: Georg Hazai and Peter
Zieme eds., Sprache, Geschichte und Kultur der altaischen Völker. Protokolband derXII. Tagung der Permanent International Altaistic Conference 1969 in Berlin. Berlin:
Akademie Verlag. (Schriften zur Geschichte und Kultur des Alten Orients 5.) 287-289.
Kasai, Yukiyo 2008. Die uigurischen buddhistischen Kolophone. Turnhout: Brepols. (Berliner
Turfantexte XXVI.)
Kudara, Kōgi 百濟康義 1992. Uiguruyaku “Engakukyō” to sono chūshaku ウイグル譯『圓覺經』とその註釋 [Uighur versions of the Yuan-jue Jing and its commentary]. Ryūkoku
Kiyō 龍谷紀要 [Ryūkoku Journal of Humanities and Sciences], vol. 14 No. 1, 1-23.
Muller, A. Charles 1999. The Sutra of Perfect Enlightenment. Korean Buddhism’s Guide toMeditation (with commentary by the Sŏn monk Kihwa). Translated and with an
introduction by A. Charles Muller. Albany: State University of New York Press.
Nakamura, Hajime 中村元 1981. Bukkōgo daijiten 佛教語大辭典 [Great dictionary of
Buddhist terms]. Tōkyō: Tōkyō Shoseki .
Ono, Genmyō 小 野 玄 妙 1967-1988. Bussho kaisetsu daijiten 佛 書 解 說大 辭 典 [Great
dictionary of Buddhist works with explanations.] Tōkyō: Daitō Shuppansha.
Pulleyblank, Edwin G. 1991. Lexicon of Reconstructed Pronunciation in Early Middle Chinese,
Late Middle Chinese, and Early Mandarin. Vancouver: UBC Press.
Röhrborn, Klaus 1991. Die alttürkische Xuanzang-Biographie VII. Nach der Handschrift vonLeningrad, Paris und Peking sowie nach dem Transkript von Annemarie v. Gabain.
Wiesbaden: Harrassowitz Verlag. (Veröffentlichungen der Societas Uralo-Altaica
34,3.)
Röhrborn, Klaus 1996. Die alttürkische Xuanzang-Biographie VIII. Nach der Handschrift vonLeningrad, Paris und Peking sowie nach dem Transkript von Annemarie v. Gabain.
Wiesbaden: Harrassowitz Verlag. (Veröffentlichungen der Societas Uralo-Altaica
34,5.)
Shiratori, Kurakichi 白鳥庫吉 1917. Kipinkoku kō 罽賓國考 [A Study on Ki-pin (罽賓)], The481
Toyo Gakuho 東洋学報, 1:33-102.
Shōgaito, Masahiro 庄垣内正弘 2008. Uigurubun abidaruma ronsho no bunkengaku tekikenkyū ウ イ グ ル 文 ア ビ ダ ル マ 論 書 の 文 獻 學 的 硏 究 [English title: Uighur
Abhidharma Texts: A philological study]. Kyoto: Shoukadoh.
Shōgaito, Masahiro 2014. The Uighur Abhidharmakośabhāṣya Preserved at the Museum of
Ethnography in Stockholm. Wiesbaden: Harrassowitz Verlag. (Turcologica 99.)
Shōgaito, Masahiro, Setsu Fujishiro, Noriko Ohsaki, Mutsumi Sugahara and Abdurishid Yakup2015. The Berlin Chinese Text U 5335 Written in Uighur Script: A Reconstruction of
the Inherited Uighur Pronunciation of Chinese. Turnhout: Brepols.
Umemura, Hiroshi, Masahiro Shogaito, Yutaka Yoshida and Abdurishid Yakup 2002. A
Provisional Catalogue of the Microfilms of Uighur, Sogdian and Manichean
Manuscripts belonging to the St. Petersburg Branch of the Institute of Oriental Studies
Russian Academy of Sciences brought to Toyo Bunko [1st Edition]. Tokyo.
Warnke, Ingrid 1981. Ein uigurisches Kolophon aus der Berliner Turfan-Sammlung. In: Klaus
Röhrborn and Horst Wilfried Brands eds., Scholia. Beiträge zur Turkologie undZentralasienkunde. Annemarie von Gabain zum 80. Geburtstag am 4. Juli 1981
dargebracht von Kollegen, Freunden und Schülern. Wiesbaden: Otto Harrassowitz(Veröffentlichungen der Societas Uralo-Altaica 14), 215-220.
Weeraratne, W.G. (ed.) 1977. Encyclopaedia of Buddhism. Volume III. [Colombo:]
Government of Sri Lanka.
Yu Taishan 余太山 1992. Jibin kao 罽宾考 [A study on Jibin], Xiyu Yanjiu 西域硏究[Research on Western Regions]，1:46-61.
Zhang, Tieshan and Peter Zieme 2012. A new fragment of an unknown commentary to the
Yuanjuejing. Acta Orientalia Academiae Scientiarum Hungaricae, vol. 65, 419-426.
Zhisheng 智昇 730. Kaiyuan shijiao lu 開元釋教錄. (See Taishō Shinshū Daizōkyō『大正新脩大藏經』, vol. 55, no. 2154).
Zieme, Peter 1999. The “Sūtra of Complete Enlightenment” in Old Turkish Buddhism. In:
Collection of Essays 1993. Buddhism across boundaries—Chinese Buddhism and theWestern Regions. Taipei: Foguangshan Foundation for Buddhist & Culture Education,449-483.
Zieme, Peter 2002. Ein weiteres alttürkisches Fragment des “Sūtras von der Volkommenen
Erleuchtung“, Acta Orientalia Academiae Scientiarum Hungaricae, vol. 55, 281-295.
Zongmi Guifeng 圭峰宗密 823-824. Yuanjuejing Dashu shiyi chao 圓覺經大疏釋義鈔 [Great
Exegesis on the Sūtra of Complete Enlightenment]. (See Manji Shinsan Dainihon
Zokuzōkyō『卍新纂大日本續藏經』, vol. 9, no. 245).

482

古ウイグル語譯『圓覺經』ペテルブルク斷片二葉について
アブドゥリシット ヤクプ(中央民族大学, ベルリンブランデンブルク人文科学アカデミー)

本稿は、禪宗竝びに華嚴宗の２つの宗派が重視する佛教の教義の一つである
圓覺經(Yuanjue jing)の古ウイグル語譯斷片二葉を扱うものである。かつてこの文獻は散逸してしまったものとみられていたが、ロシア科学アカデミー東洋文献研究所（サンクトペテルブルグ）クロトコフ・コレクションに現在も収藏されていることがわかった。
これら二葉は、ともに圓覺經の冒頭の部分の古ウイグル語譯である。文面は、飜譯者情報を含め、圓覺經のタイトル全体を古ウイグル語に餘さず譯した部分を備えている。古ウイグル語に飜譯されている箇所は、漢譯の冒頭の數行(大正大藏經 vol. 17, no. 842, 913a27-913b2)に当たる。10-18 行目は、ペーター・ツィー
メ教授が出版したベルリン・トルファン・コレクションの U4183(T II S26)と同じである。ベルリン・トルファン・コレクションの斷片、サンクトペテルブル
クの斷片竝びに京都の大谷コレクションの斷片は、明らかに同一の木版に由來する斷片であると言えよう。

483

AddendumSome months later after I have submitted this paper, I was able to see Professor Peter
Zieme’s paper ‘Some notes on the Old Uigur “Sutra of Complete Enlightenment” andits commentary”’ which was published in Actual Problems of Turkic Studies, Dedicatedto the 180th anniversary of the Department of Turkic Philology at the St. Petersburg
State University edited by Saint Petersburg State University Department of Turkic
Philology, St. Petersburg, 2016. The paper includes an edition of the St. Petersburg
fragment of the Yuanjuejing 圓覺經 that mainly comprises a short discussion of the
Old Uyghur titles of the text, transcription of lines r07-r18 and v01-v18 and the English
translation of the most part of the transcribed part of the text. The first six lines of recto
were not included in the transcription of the text, presumably because the paper
mentions the main part of these lines in its discussion of the Old Uyghur titles of the
text. Interestingly, in the transcription, the paper takes the first word toyn from line r09
and omits the rest of the line, arranging änätkäk tilin[tin tav]gač of line 10 directly after
it in the same line. The omitted words in line r09 are important, since it contains thename of the translator of the text, namely budati[rata samčo ača]ri; see mycommentary to lines 08-09. In line v08 (l. 26 in our paper) the phrase o[nt]n sngarq[]‘of ten directions’ is also missing and the lacuna remains uncompleted which wereconstruct [alku yertinčü]lärtä (P. Zieme reads lärtä as lärkä). Moreover, in line v15 (l.
33 in our paper), P. Zieme reads b(ä)lgürṭü ‘manifesting’ as [kört]gürdü. As far as I
know a verb *körtgürd- is not known in Old Turkic. Furthermore, in line v16 (l. 34 in
our paper) [u]luγ ‘big’, ‘great’ is also missing. In the translation, translation of line
v07-v08 is missing, and from the translation one can hardly perceive the wording andsyntactic peculiarities of the Old Uyghur text.
At the end, I express my sincere thanks to Professor Hiroshi Umemura, Tokyo,
for giving me important information on Professor Peter Zieme’s paper. I am also very
thankful to Professor Setsu Fujishiro, Kobe, and Anna Turanskaya, St. Petersburg, formaking the clean photo of the text available, and through which enabled me to avoid
some reading mistakes. I also express my thanks to Dr Noriko Ohsaki, Kyoto, andProfessor Mutsumi Sugahara, Tokyo, for their very friendly support in various steps ofpreparation of the paper.
My very sincere thanks also go the Institute of Oriental Manuscripts of Russian
Academy of Sciences for kind permission to publish the two precious fragments of the
Yuanjuejing 圓覺經 discussed in this paper.