Source: T588 Preface

Anon 未詳作者. Xuzhen tianzi jing ji 須真天子經記.

As preserved in CSZJJ 出三藏記集, T2145:55.48b23-26. Text reads: 須真天子經。太始二年十一月八日。於長安青門內白馬寺中。天竺菩薩曇摩羅察口授出之。時傳言者。安文惠帛元信。手受者。聶承遠張玄泊孫休。達十二月三十日未時訖。 Translated in Boucher (2008/2011): 92-93; Palumbo (2003): 186-187.

Assertions

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Ascribes the oral "production" of the text 口授出之 to *Dharmarakṣa 曇摩羅察. Interpreter/translators 傳言者 were An Wenhui 安文惠 and Bo Yuanxin 帛元信 with Nie Chengyuan 聶承遠, Zhang Xuanbo 張玄泊 and Sun Xiuda 孫休達 as amanuenses 手受者.

Translated in Boucher (2008/2011): 92-93; Palumbo (2003): 186-187.

Palumbo 187-190 argues that "several circumstances cast doubt upon [the] precision [of this record], if not its authenticity": the location it gives for the Baima si 白馬寺 is anomalous; the date (the 30th of a given month) is impossible, since that month only had 29 days; it speaks of Dharmarakṣa as a "bodhisattva from India", whereas he was in fact a "sinicized Yuezhi from Dunhuang"; and Dharmarakṣa's name is transcribed rather than given in the usual translation form. Palumbo n. 65 also discusses the problems raised by the fact that the document speaks of "interpreter/translators", 傳言者, whereas elsewhere Dharmarakṣa is said to have been capable of translating directly himself, and these two figures, An Wenhui 安文惠 and Bo Yuanxin 帛元信, do not reappear in Dharmarakṣa's translation team. This might suggest that Dharmarakṣa was at this point in his career still learning Chinese, but Palumbo suggests that "he was presumably fluent in Chinese from the beginning, all the more so since he lived at a crossroads where multilingualism must have been widespread"; and cites the passage in his biography that says he learned Chinese classics early. Thus, for Palumbo, "the mention of bilingual intermediaries speaks rather against than for the genuineness of the note on the Xuzhen tianzi jing".

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As preserved in CSZJJ T2145:55.48b22-26.

 Ascribes the oral "production" of the text 口授出之 to *Dharmaraksa 曇摩羅察. Interpreter/translators 傳言者 were An Wenhui 安文惠 and Bo Yuanxin 帛元信 with Nie Chengyuan 聶承遠, Zhang Xuanbo 張玄泊 and Sun Xiuda 孫休達 as amanuenses 手受者. Translated in Boucher (2008/2011): 92-93; Palumbo (2003): 186-187. Palumbo 187-190 argues that "several circumstances cast doubt upon [the] precision [of this record], if not its authenticity": the location it gives for the Baima si 白馬寺 is anomalous; the date (the 30th of a given month) is impossible, since that month only had 29 days; it speaks of Dharmaraksa as a "bodhisattva from India", whereas he was in fact a "sinicized Yuezhi from Dunhuang"; and Dharmaraksa's name is transcribed rather than given in the usual translation form. Palumbo n. 65 also discusses the problems raised by the fact that the document speaks of "interpreter/translators", 傳言者, whereas elsewhere Dharmaraksa is said to have been capable of translating directly himself, and these two figures, An Wenhui 安文惠 and Bo Yuanxin 帛元信, do not reappear in Dharmaraksa's translation team. This might suggest that Dharmaraksa was at this point in his career still learning Chinese, but Palumbo suggests that "he was presumably fluent in Chinese from the beginning, all the more so since he lived at a crossroads where multilingualism must have been widespread"; and cites the passage in his biography that says he learned Chinese classics early. Thus, for Palumbo, "the mention of bilingual intermediaries speaks rather against than for the genuineness of the note on the Xuzhen tianzi jing". Dharmaraksa 竺法護, 曇摩羅察 T0588; 佛說須真天子經; Suvikrantacinta devaputra pariprccha