Source: Wu 2012

Wu Juan. “From Perdition to Awakening: A Study of Legends of the Salvation of the Patricide Ajātaśatru in Indian Buddhism.” PhD dissertation, Cardiff University, 2012.

Assertions

Assertion	Argument	Place in source	Search
Texts: T0193; 佛本行經	"The traditional ascription of...[T193] to Baoyun...is problematic. [CSZJJ] mentions a Fo-benxing-jing in five fascicles among anonymous scriptures (T.2145.21c12). According to Willemen (2009: xv): 'Higata [sic!] Ryūshō thinks that this text was written shortly after Zhi Qian...but before Kumārajīva...' See also Gotō (2007: 982-978) who suggests Dharmarakṣa as the translator of [T193] based on its terminological features." Edit	28 n. 70	"The traditional ascription of...[T193] to Baoyun...is problematic. [CSZJJ] mentions a Fo-benxing-jing in five fascicles among anonymous scriptures (T.2145.21c12). According to Willemen (2009: xv): 'Higata [sic!] Ryusho thinks that this text was written shortly after Zhi Qian...but before Kumarajiva...' See also Goto (2007: 982-978) who suggests Dharmaraksa as the translator of [T193] based on its terminological features." T0193; 佛本行經
Texts: T0508; 阿闍世王問五逆經; Mizuno's "alternate *Ekottarikāgama"	"[In T508...] we find a prophecy that Ajātaśatru will fall into hell in the next life in [a] way similar to the bouncing of a ball (Ch. paiju 拍毱 [var. 拍鞠]), after which he will be continuously reborn in the six heavens of the world of gods (devaloka) and then attain pratyekabuddha-hood as a human. While the prophecy of one's continuous rebirths in the six heavens followed by attainment of pratyekabuddha-hood is a genuine Indian motif which occurs more than once in the Divyāvadāna, the comparison of one's descent into hell to the bouncing of a ball, so far as I know, seems only to be found in Chinese sources, not attested in Indian-language texts....The lack of relevant Indian evidence suggests that the afore-mentioned metaphor of bouncing of a ball may not necessarily reflect an Indian idea, but is possibly a local (Sinitic) trope, or the translator's (or transmitter's) own interpretation of the original Indian text (if it ever existed)" [38-39]. Wu shows that the metaphor of the "bouncing ball" also occurs in SĀ T100(129); and in the Za baozang jing T203. She says she cannot find any Skt or Pali equivalent to this phrase, but notes that Miyazaki Tenshō has suggested a connection to the Skt rājā ajātaśatruḥ tataḥ piṇḍorīye mahānarakād udgamya. Harrison and Hartmann discuss problems with the word piṇḍorīye, and provisionally read it as an ablative of the name of a hell, but Miyazaki suggests that it might be related to piṇḍa "ball", and be a corrupted form of a word meaning "like a ball". Wu in her turn discusses problems with this hypothesis, primarily the fact that it does not seem to have been read in this sense by other translators; but concludes that it might have been read in this meaning by Chinese translators who did not know it as the name of a hell [161-169]. "This ascription [to Faju] may be unreliable..." [157]. Wu makes this statement primarily on the basis of the study by Mizuno (1989/1996), who suggests that twenty sūtras, including T508, may be the vestiges of the supposed "alternate" EĀ that Mizuno thinks was translated by Dharmanandin [and others, including Zhu Fonian]. Edit	38-39, 157, 161-169	"[In T508...] we find a prophecy that Ajatasatru will fall into hell in the next life in [a] way similar to the bouncing of a ball (Ch. paiju 拍毱 [var. 拍鞠]), after which he will be continuously reborn in the six heavens of the world of gods (devaloka) and then attain pratyekabuddha-hood as a human. While the prophecy of one's continuous rebirths in the six heavens followed by attainment of pratyekabuddha-hood is a genuine Indian motif which occurs more than once in the Divyavadana, the comparison of one's descent into hell to the bouncing of a ball, so far as I know, seems only to be found in Chinese sources, not attested in Indian-language texts....The lack of relevant Indian evidence suggests that the afore-mentioned metaphor of bouncing of a ball may not necessarily reflect an Indian idea, but is possibly a local (Sinitic) trope, or the translator's (or transmitter's) own interpretation of the original Indian text (if it ever existed)" [38-39]. Wu shows that the metaphor of the "bouncing ball" also occurs in SA T100(129); and in the Za baozang jing T203. She says she cannot find any Skt or Pali equivalent to this phrase, but notes that Miyazaki Tensho has suggested a connection to the Skt raja ajatasatruh tatah pindoriye mahanarakad udgamya. Harrison and Hartmann discuss problems with the word pindoriye, and provisionally read it as an ablative of the name of a hell, but Miyazaki suggests that it might be related to pinda "ball", and be a corrupted form of a word meaning "like a ball". Wu in her turn discusses problems with this hypothesis, primarily the fact that it does not seem to have been read in this sense by other translators; but concludes that it might have been read in this meaning by Chinese translators who did not know it as the name of a hell [161-169]. "This ascription [to Faju] may be unreliable..." [157]. Wu makes this statement primarily on the basis of the study by Mizuno (1989/1996), who suggests that twenty sutras, including T508, may be the vestiges of the supposed "alternate" EA that Mizuno thinks was translated by Dharmanandin [and others, including Zhu Fonian]. T0508; 阿闍世王問五逆經; Mizuno's "alternate *Ekottarikagama"
Texts: T0509; 阿闍世王授決經	"[T509]...is a patchwork text comprised of [sic] three stories centering on three different persons...While there is no Indian-language or Tibetan parallel to the whole [of T509], the three stories told in this text separately find parallels in the Sanskrit and Tibetan versions of the Bhaiṣajyavastu of the MSV, the Pāli Dhammapada commentary and the Khuddakapāṭha commentary, and the Sanskrit and Tibetan versions of the [Ajātaśatrukaukṛtyavinodana]. Given those separate parallels, there can be no doubt that [T509] was based on Indian sources, although it is hard to say whether the combination of the three stories is Indian or not." Edit	38	"[T509]...is a patchwork text comprised of [sic] three stories centering on three different persons...While there is no Indian-language or Tibetan parallel to the whole [of T509], the three stories told in this text separately find parallels in the Sanskrit and Tibetan versions of the Bhaisajyavastu of the MSV, the Pali Dhammapada commentary and the Khuddakapatha commentary, and the Sanskrit and Tibetan versions of the [Ajatasatrukaukrtyavinodana]. Given those separate parallels, there can be no doubt that [T509] was based on Indian sources, although it is hard to say whether the combination of the three stories is Indian or not." T0509; 阿闍世王授決經

Assertion

Argument

Place in source

Texts: T0193; 佛本行經

"The traditional ascription of...[T193] to Baoyun...is problematic. [CSZJJ] mentions a Fo-benxing-jing in five fascicles among anonymous scriptures (T.2145.21c12). According to Willemen (2009: xv): 'Higata [sic!] Ryūshō thinks that this text was written shortly after Zhi Qian...but before Kumārajīva...' See also Gotō (2007: 982-978) who suggests Dharmarakṣa as the translator of [T193] based on its terminological features."

Edit

28 n. 70

Texts: T0508; 阿闍世王問五逆經; Mizuno's "alternate *Ekottarikāgama"

"[In T508...] we find a prophecy that Ajātaśatru will fall into hell in the next life in [a] way similar to the bouncing of a ball (Ch. paiju 拍毱 [var. 拍鞠]), after which he will be continuously reborn in the six heavens of the world of gods (devaloka) and then attain pratyekabuddha-hood as a human. While the prophecy of one's continuous rebirths in the six heavens followed by attainment of pratyekabuddha-hood is a genuine Indian motif which occurs more than once in the Divyāvadāna, the comparison of one's descent into hell to the bouncing of a ball, so far as I know, seems only to be found in Chinese sources, not attested in Indian-language texts....The lack of relevant Indian evidence suggests that the afore-mentioned metaphor of bouncing of a ball may not necessarily reflect an Indian idea, but is possibly a local (Sinitic) trope, or the translator's (or transmitter's) own interpretation of the original Indian text (if it ever existed)" [38-39].

Wu shows that the metaphor of the "bouncing ball" also occurs in SĀ T100(129); and in the Za baozang jing T203. She says she cannot find any Skt or Pali equivalent to this phrase, but notes that Miyazaki Tenshō has suggested a connection to the Skt rājā ajātaśatruḥ tataḥ piṇḍorīye mahānarakād udgamya. Harrison and Hartmann discuss problems with the word piṇḍorīye, and provisionally read it as an ablative of the name of a hell, but Miyazaki suggests that it might be related to piṇḍa "ball", and be a corrupted form of a word meaning "like a ball". Wu in her turn discusses problems with this hypothesis, primarily the fact that it does not seem to have been read in this sense by other translators; but concludes that it might have been read in this meaning by Chinese translators who did not know it as the name of a hell [161-169].

"This ascription [to Faju] may be unreliable..." [157]. Wu makes this statement primarily on the basis of the study by Mizuno (1989/1996), who suggests that twenty sūtras, including T508, may be the vestiges of the supposed "alternate" EĀ that Mizuno thinks was translated by Dharmanandin [and others, including Zhu Fonian].

Edit

38-39, 157, 161-169

"[In T508...] we find a prophecy that Ajatasatru will fall into hell in the next life in [a] way similar to the bouncing of a ball (Ch. paiju 拍毱 [var. 拍鞠]), after which he will be continuously reborn in the six heavens of the world of gods (devaloka) and then attain pratyekabuddha-hood as a human. While the prophecy of one's continuous rebirths in the six heavens followed by attainment of pratyekabuddha-hood is a genuine Indian motif which occurs more than once in the Divyavadana, the comparison of one's descent into hell to the bouncing of a ball, so far as I know, seems only to be found in Chinese sources, not attested in Indian-language texts....The lack of relevant Indian evidence suggests that the afore-mentioned metaphor of bouncing of a ball may not necessarily reflect an Indian idea, but is possibly a local (Sinitic) trope, or the translator's (or transmitter's) own interpretation of the original Indian text (if it ever existed)" [38-39]. Wu shows that the metaphor of the "bouncing ball" also occurs in SA T100(129); and in the Za baozang jing T203. She says she cannot find any Skt or Pali equivalent to this phrase, but notes that Miyazaki Tensho has suggested a connection to the Skt raja ajatasatruh tatah pindoriye mahanarakad udgamya. Harrison and Hartmann discuss problems with the word pindoriye, and provisionally read it as an ablative of the name of a hell, but Miyazaki suggests that it might be related to pinda "ball", and be a corrupted form of a word meaning "like a ball". Wu in her turn discusses problems with this hypothesis, primarily the fact that it does not seem to have been read in this sense by other translators; but concludes that it might have been read in this meaning by Chinese translators who did not know it as the name of a hell [161-169]. "This ascription [to Faju] may be unreliable..." [157]. Wu makes this statement primarily on the basis of the study by Mizuno (1989/1996), who suggests that twenty sutras, including T508, may be the vestiges of the supposed "alternate" EA that Mizuno thinks was translated by Dharmanandin [and others, including Zhu Fonian]. T0508; 阿闍世王問五逆經; Mizuno's "alternate *Ekottarikagama"

Texts: T0509; 阿闍世王授決經

"[T509]...is a patchwork text comprised of [sic] three stories centering on three different persons...While there is no Indian-language or Tibetan parallel to the whole [of T509], the three stories told in this text separately find parallels in the Sanskrit and Tibetan versions of the Bhaiṣajyavastu of the MSV, the Pāli Dhammapada commentary and the Khuddakapāṭha commentary, and the Sanskrit and Tibetan versions of the [Ajātaśatrukaukṛtyavinodana]. Given those separate parallels, there can be no doubt that [T509] was based on Indian sources, although it is hard to say whether the combination of the three stories is Indian or not."

Edit