Anālayo. "Two Versions of the Mahādeva Tale in the Ekottarika-āgama: A Study in the Development of Taishō no. 125." In Research on the Ekottarika-āgama (Taishō 125), edited by Dhammadinnā, 1-70. Taipei: Dharma Drum Publishing Corporation, 2013.
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Ven. Anālayo argues that the version of the Mahādeva tale found at EĀ 50.4 is probably by a different translator to the rest of EĀ T125. This argument is based in part on the fact that in this case, the collection anomalously features two versions of the same tale, the other being found in the [equally anomalous! --- MR] introduction to the collection as a whole, EĀ 1. Anālayo also discusses differences in narrative content between the two versions, which he thinks make it unlikely that the two could stem from the same compiler/group of reciters/transmission lineage/translator (etc.) (19-25, summary list of differences p. 24); he concludes that section by suggesting that the "most natural scenario is that one [version] ... is a later addition to the Ekottarika-āgama at a time when this collection was no longer transmitted orally" (25). Anālayo also bases his argument upon differences in translation terminology between the two versions (25-43), viz. (for EĀ 1 and 50.4 respectively) 摩訶提婆 vs. 大天 for Mahādeva; 長壽 vs. 長生 for the name of the king; 以法治化 vs. 治以正法; 壽命 vs. 壽 (for lifespan); 童子身 vs. 太子身; 前長跪 vs. 右膝著地; and a description of "going forth" running 剃除鬚髮 ... 著三法衣 ... 學道 vs. 下鬚髮 ... 著法服 ... 入道; 典藏寶 vs. 主藏寶; 四等心 vs. 四梵行. In addition, he refers to wording in 50.4 that otherwise appears rarely or never in the remainder of EĀ, viz. 著法服 (never otherwise), 入道 (otherwise rare), 下鬚髮 (never otherwise), 食後起 (rare), 園中止 (never), 與大比丘僧 (never), 佛語阿難 (never), 阿難問佛 (never), 婆伽婆 (never), 佛說是已 (never). [Note: Anālayo has not considered here the broader question of whether some of this phrasing appears elsewhere in the Zhu Fonian corpus; in some cases, it does. --- MR] |
Ven. Analayo argues that the version of the Mahadeva tale found at EA 50.4 is probably by a different translator to the rest of EA T125. This argument is based in part on the fact that in this case, the collection anomalously features two versions of the same tale, the other being found in the [equally anomalous! --- MR] introduction to the collection as a whole, EA 1. Analayo also discusses differences in narrative content between the two versions, which he thinks make it unlikely that the two could stem from the same compiler/group of reciters/transmission lineage/translator (etc.) (19-25, summary list of differences p. 24); he concludes that section by suggesting that the "most natural scenario is that one [version] ... is a later addition to the Ekottarika-agama at a time when this collection was no longer transmitted orally" (25). Analayo also bases his argument upon differences in translation terminology between the two versions (25-43), viz. (for EA 1 and 50.4 respectively) 摩訶提婆 vs. 大天 for Mahadeva; 長壽 vs. 長生 for the name of the king; 以法治化 vs. 治以正法; 壽命 vs. 壽 (for lifespan); 童子身 vs. 太子身; 前長跪 vs. 右膝著地; and a description of "going forth" running 剃除鬚髮 ... 著三法衣 ... 學道 vs. 下鬚髮 ... 著法服 ... 入道; 典藏寶 vs. 主藏寶; 四等心 vs. 四梵行. In addition, he refers to wording in 50.4 that otherwise appears rarely or never in the remainder of EA, viz. 著法服 (never otherwise), 入道 (otherwise rare), 下鬚髮 (never otherwise), 食後起 (rare), 園中止 (never), 與大比丘僧 (never), 佛語阿難 (never), 阿難問佛 (never), 婆伽婆 (never), 佛說是已 (never). [Note: Analayo has not considered here the broader question of whether some of this phrasing appears elsewhere in the Zhu Fonian corpus; in some cases, it does. --- MR] T125(50.4); T0125 Second version Mahadeva tale |