NOTES

[1] Maitrisimit , II.Akademie Verlag 1961, P .20.

[2] "Gāndhārī and the Buddhist Mission in Central Asia, " in Añjali , Papers on Indology and Buddhism , O.H.de.A.Wijesekara Felicitation Volume, ed.by J. Tilakasiri, Peradeniya, 1970, PP.55—62.

[3] See Essays on the History of Sino －Indian Cultural Relationships , Sanlian Bookstore, 1982, PP.323—336.

[4] Grammatik der Prakrit －Sprachen , Grundriss der Indo－arischen Philologie und Altertumskunde, 1.Bd., 3.Heft, Strassburg, 1900, § 141, § 598.

[5] Beobachtungen über die Sprache des buddhistischen Urkanons , Abhandlungen der deutschen Akademie der Wissenschaften zu Berlin, Klasse für Sprachen, Literatur und Kunst.Jahrgang, 1952, Nr.10, §§133—138.

[6] "Some Aspects of the Phonology of the Prakrit Underlying the Asokan－In－scriptions, " BSOAS, 33 (1970), P.136.

[7] The Gāndhārī Dharmapada , London Oriental Series , Vol.7, Oxford University Press, 1962, § 28, § 38.

[8] Ibid ., § 38.

[9] Here Brough cites H. W.Bailey’s "Gāndhārī." See Opera Minora , Vol.2, Shiraz, Iran, 1981, PP.308—309.First published in BSOAS xi－4 1946.In his article Bailey enumerates variants of "Maitreya" in many Central and East Asian languages.

[10] Ibid ., P.50.

[11] Tocharische Grammatik , 22.In § 44c, § 97, § 99bk, §117, § 192, § 205a, § 344, the inflected forms of Metrak are dealt with.

[12] The fact that in Tocharian B there existed the form Maitreye does not contradict my interpretation. Metrak and Maitrāk demonstrate an internal development whereas Maitreye represents a straight borrowing from Sanskrit under certain circumstances. One form may have preceded the other.

[13] 〔13〕 Is the Sanskrit term开士kaishi connected with "käṣṣi" (teacher) in Tocharian A？开is generally held to be bodhi in Sanskrit, and 士sattva .开士is also found in Chinese poetry, e.g.衡阳有开士, 五峰秀骨真 (Li Po) . (In Hengyang there is a kashi 〔Bodhisattva〕, on its five peaks rest these true remains) .

〔14〕 "The Discovery and Textual Research of Tocharian and Its Function in the Sino－Indian Cultural Exchange, " in Essays on the History of Sino－Indian Cultural Relationships , Sanlian Bookstore, 1982, PP.110—111.

[14] After the Later Han and Three Kingdoms, both Chinese and foreign monk translators used Sanskrit texts, and so they must have been faced with "Maitreya" and not "Metrak." Then why did they still render the term as 弥勒Metrak ？Here accepted practice seems to be the only explanation.

[15] See Note 9.At this point it occurs to me that Pānini mentions Vāsudeva and Vāsudevaka in his book.Vāsudeva (name of a deity) ＋－ka>Vāsusevaka (worshipper of Vāsudeva) . Is this ending－ka in some way connected with－ak in Tocharian?

《季羡林文集·第十二卷》后记

这一部《论文集》终于编完了。文章虽然是我写的，但是校对、编定的工作，则由我的学生高鸿来承担。正如本《文集》第九卷《糖史》第一编国内编的校对工作由我的学生王邦维教授所承担一样，我感谢他们付出了辛勤的劳动。《论语》中说：“有事弟子服其劳。”这是中国古代的美德，他们俩做到了。虽然我自己并没有什么“酒食”可“馔”，我已经感到非常满意了。当年我在德国读书时，也曾帮助我的老师们校阅校样。我并没有感到费了点时间，对我是什么损失。正相反，我感到有很大的收获。校阅校样，必须专心致志，由此可以学到很多平时容易疏忽的东西。此事一举两得，在今天仍然是值得提倡的。一时心血来潮，写了这一篇“后记”。

1996年10月1日