Anon. Jianbei jing shi zhu hu ming bing shuxu 漸備經十住胡名并書敘.
T2145 (LV) 62a3-c21. Zacchetti (2005): 53-60 examines this document in detail. He cites partial or full translations by Hayashiya, Nakajima, Boucher, Hurvitz, and a detailed summary by Zürcher; and discussions by Tokiwa, Hayashiya, Tang Yongtong, Fang Guangchang, Lamotte, and de Jong; 53 n. 24. Although it is primarily a preface to T285, it "touches upon other scriptures translated by Dharmarakṣa --- indeed, it could better be described as a general report on the rescue of a significant portion of Dharmarakṣa's corpus from the Liangzhou area". Zacchetti further discusses the nature of the document 69-73. See further CBC@ assertion record discussing Zacchetti (2005) for attribution of this document.
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CSZJJ T2145 (LV) 62b22-62c9. See Zacchetti (2005): 55-62, where Zacchetti gives a "tentative translation", with copious notes, of the part of the text relating to T222. The author of this text (often thought to be Daoan himself; Zacchetti says that it was probably at least someone in Daoan's circle in Xiangyang, writing at or soon after the time of the events described) says that T222 was translated 8 or 9 years before T221 (on difficulties posed by this interval, see Zacchetti's long n. 32, pp. 55-56). The text circulated only in Liangzhou for a long time, and did not reach other parts of China. Based upon the time of translation, and also on the names of other persons mentioned in the colophon as involved in the translation (Nie Chengyuan, Bo Yuanxin and Fadu) the author of the document assumes that the text was translated in Chang'an. The document also describes the complicated circumstances and process by which the text was sent from Liangzhou to Xiangyang; it appears that it took about two years to get there, arriving in 376. The document also reports the existence of a colophon to T222, which gave a date of translation, and said that Nie Chengyuan acted as amanuensis, and it also mentions Bo Yuanxin 帛元信 and Fadu 沙門法度 as participating in some unspecified capacity. Zacchetti notes that T222 is a “defective scripture”, because it lacks approximately the last two thirds of the larger Prajñāpāramitā. These circumstances, he points out, would make it surprising that it should have had a colophon, since normally a colophon would be attached at the end of the text. If the colophon attached to the end of our present text, it would indicate that T222 was never a translation of the larger PP in full. Other circumstances, however, see to indicate that the text became defective sometime during transmission after translation. 護公出光讚。計在放光前九年。不九年當八年。不知何以遂逸在涼州不行於世。尋出經時。乃在長安出之。而都不流行。乃不知其故。吾往在河北。唯見一卷經。後記云。十七章。年號日月亦與此記同。但不記處所。所以為異。然出經時人云聶承遠筆受。帛元信沙門法度此人。皆長安人也。以此推之。略當必在長安出。此經胡本。亦言于闐沙門祇多羅所齎來也。此同如慧常等涼州來疏。正似涼州出。未詳其故。或乃護公在長安時。經未流宣唯持至涼州。未能乃詳審。泰元元年歲在丙子五月二十四日此經達襄陽。釋慧常以酉年因此經寄互市人康兒展轉至長安。長安安法華遣人送至互市。互市人送達襄陽。付沙門釋道安。襄陽時齊僧有三百人。使釋僧顯寫送與楊州道人竺法汰. |
T2145 (LV) 62b22-62c9 |
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A text entitled Wubai jie is one of five reported in the "Jianbei jing shi zhu hu ming bin shuxu" 漸備經十住胡名并書敘 to have been transmitted from Liangzhou to Dao'an in Xiangyang in 373. |
T2145 (LV) 62c17 |
A *Śūraṃgamasamādhi-sūtra 首楞嚴經 is among five texts said in the "Jianbei jing shi zhu hu ming bing shuxu" 漸備經十住胡名并書敘 to have been sent from Liangzhou to Dao'an in Xiangyang in 373. |
T2145 (LV) 62c11-15 |
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The "Jianbei jing shi zhu hu ming bing shuxu" 漸備經十住胡名并書敘 reports that in 373, five texts were sent from Liangzhou to Dao'an in Xiangyang. Lamotte translates relevant portions of the document, and identifies three of these titles with the extant T222, T285 and T329. |
T2145 (LV) 62c4-17 |