Source: Daozu Wu catalogue

Zhu Daozu 竺道租. Wu shi lumu 吳世錄目.

Lost. Information about its existence comes from LDSBJ: 吳世錄目一卷....右四錄經目合四卷。盧山東林寺釋慧遠弟子沙門釋道流創撰。未就而流病卒。同學竺道祖。因而成之。大行於世; T2034:49.74a2-6. Palumbo (2003): 179-180 n. 31 argues that Huijiao, in the Gao zeng zhuan, got his “information” about *Dharmakāla, Kang Sengkai, *Dharmasatya, and Bo Yan from Zhu Daozu’s catalogue(s), and Huijiao in turn was then Fei Changfang’s source in LDSBJ. Palumbo argues further: “Tan Shibao 譚世保 has showed convincingly that [the] entries [cited from the various Zhu Daozu catalogues cited by Fei Changfang in LDSBJ] do not stand close scrutiny, for they teem with inconsistencies, anachronisms, and outright blunders; the logical conclusion is that the catalogues ascribed to Zhu Daozu are sheer forgeries [citing Tan, Han Tang Foshi tanzhen (1990), 111-120)]. But Fei Zhangfang should not be criticised for all this. If what has been said above is true, the forgeries must have been in the making during the latter years of Sengyou’s life (roughly between 514 and 518), as appears from the fact that Baochang (in 514) seemingly ignores *Dharmakāla and the others, and Sengyou himself only knows of Bo Yan from bibliographical sources (the monk and his translations are briefly mentioned in the biographical section of the [CSZJJ] 13.96a27-28) and a vaguely named ‘separate catalogue’. On the other hand, the fake catalogues must have been circulating by AD 529, when the Gaoseng zhuan had been completed.”

Assertions

Assertion Argument Place in source Search

Daoxuan’s catalog presents a new organization vis-a-vis his immediate predecessors, and he accepts a substantial amount (although not all) of the data first introduced by Fei Changfang.

In Juan 2, in the second part of the catalog arranged by dynastic period, being the list of Wei-dynasty translations 前魏朝曹氏傳譯佛經錄, Daoxuan attributes one Xulai jing (under the title 叉須賴經) to Bai Yan (227a15). This Bai Yan is now, following Fei Changfang, responsible for a grand total of six translations: a *Śūraṃgamasamādhi 首楞嚴經, a Sukhāvatīvyūha 無量清淨平等覺經, a Xulai jing 叉須賴經, a Chu zaihuan jing 除災患經, a second? Sukhāvatīvyūha 平等覺經, and a Pusa xiuxing jing 菩薩修行經.

Also in Juan 2 , in the section on translations produced in the southern state of Wu, Daoxuan lists a Xulai jing attributed to Zhi Qian (228a15). He claims that this was the second translation, based on the same original as the ‘Bai Yan’ translation 與白延出者同本別出. He also gives the alternative title 須賴菩薩. Finally he claims to be basing himself here on Sengyou and Zhi Daozu's 支道祖 Wu 吳 catalog (見竺道祖吳錄及三藏記).

In Juan 4, in the section on translations from the Liu Song dynasty, Daoxuan claims to be following the ‘Li Kuo catalog’ 李廓錄, but in fact relies on Fei Changfang, in attributing a Xulai jing (as 貧子須賴經) to Guṇabhadra, as one of Guṇabhadra’s supposed 77 (!) translations (259b26).

In Juan 6, in the section listing 386 extant ‘Dasheng texts, both those translated once and many times, and both those for whom a translator is known and those for whom a translator is not known’ 大乘經單重翻本并譯有無錄, Daoxuan lists only a Zhi Qian translation 吳黃武年支謙譯, specifying, just as Jingtai had before him, that it is in 19 sheets 紙 (290a27-28).

In Juan 9, in the section titled 歷代眾經舉要轉讀錄, being a (long) list of texts that Daoxuan recommends for reading 轉讀 as a kind of digest of the entire canon, Daoxuan lists the ‘Zhi Qian’ Xulai jing, in 19 sheets (317a3-4).

In Juan 8, in the section listing scriptures to be included in the canon 見入藏錄 he lists a Xulai jing in the subsection on texts with a single translation 大乘經一譯 (304b8). Although at this point Daoxuan does not give a translation attribution, we can deduce from the information summarized above that he can only mean the ‘Zhi Qian’ translation in 19 sheets.

In sum, staying close to the information in Yancong and Jingtai, and despite some influence from the exuberant new attributions introduced by Fei Zhangfang, ultimately Daoxuan lists only one Xulai jing, one in 19 sheets, as extant and as deserving inclusion in the canon, and attributes its authorship to Zhi Qian.

Edit

T2149 (LV) 227a15, 259b26, 228a15, 290a27-28, 304b8, 317a3-4

 Daoxuan’s catalog presents a new organization vis-a-vis his immediate predecessors, and he accepts a substantial amount (although not all) of the data first introduced by Fei Changfang. In Juan 2, in the second part of the catalog arranged by dynastic period, being the list of Wei-dynasty translations 前魏朝曹氏傳譯佛經錄, Daoxuan attributes one Xulai jing (under the title 叉須賴經) to Bai Yan (227a15). This Bai Yan is now, following Fei Changfang, responsible for a grand total of six translations: a *Suramgamasamadhi 首楞嚴經, a Sukhavativyuha 無量清淨平等覺經, a Xulai jing 叉須賴經, a Chu zaihuan jing 除災患經, a second? Sukhavativyuha 平等覺經, and a Pusa xiuxing jing 菩薩修行經. Also in Juan 2 , in the section on translations produced in the southern state of Wu, Daoxuan lists a Xulai jing attributed to Zhi Qian (228a15). He claims that this was the second translation, based on the same original as the ‘Bai Yan’ translation 與白延出者同本別出. He also gives the alternative title 須賴菩薩. Finally he claims to be basing himself here on Sengyou and Zhi Daozu's 支道祖 Wu 吳 catalog (見竺道祖吳錄及三藏記). In Juan 4, in the section on translations from the Liu Song dynasty, Daoxuan claims to be following the ‘Li Kuo catalog’ 李廓錄, but in fact relies on Fei Changfang, in attributing a Xulai jing (as 貧子須賴經) to Gunabhadra, as one of Gunabhadra’s supposed 77 (!) translations (259b26). In Juan 6, in the section listing 386 extant ‘Dasheng texts, both those translated once and many times, and both those for whom a translator is known and those for whom a translator is not known’ 大乘經單重翻本并譯有無錄, Daoxuan lists only a Zhi Qian translation 吳黃武年支謙譯, specifying, just as Jingtai had before him, that it is in 19 sheets 紙 (290a27-28). In Juan 9, in the section titled 歷代眾經舉要轉讀錄, being a (long) list of texts that Daoxuan recommends for reading 轉讀 as a kind of digest of the entire canon, Daoxuan lists the ‘Zhi Qian’ Xulai jing, in 19 sheets (317a3-4). In Juan 8, in the section listing scriptures to be included in the canon 見入藏錄 he lists a Xulai jing in the subsection on texts with a single translation 大乘經一譯 (304b8). Although at this point Daoxuan does not give a translation attribution, we can deduce from the information summarized above that he can only mean the ‘Zhi Qian’ translation in 19 sheets. In sum, staying close to the information in Yancong and Jingtai, and despite some influence from the exuberant new attributions introduced by Fei Zhangfang, ultimately Daoxuan lists only one Xulai jing, one in 19 sheets, as extant and as deserving inclusion in the canon, and attributes its authorship to Zhi Qian. Bai Yan, 白延 Gunabhadra 求那跋陀羅 Zhi Qian 支謙 T0328; Xulai pusa jing 須賴菩薩經; 佛說須賴經 T0329; Xulai pusa jing 須賴菩薩經; 佛說須賴經