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Zürcher places the completion of the Zongli zhongjing mulu 總理眾經目錄 in the year 374, based on Dao’an’s 道安 (Zürcher gives the dates 314-385) biography in the Chu sanzang ji ji 出三藏記集 and Gaoseng zhuan 高僧傳. There is no extant version of the work, but Zürcher argues that the text can successfully be reconstructed in toto from the record in CSZJJ, as Sengyou 僧祐 clearly distinguishes between Dao’an’s words and his own additions. Zürcher explains that Dao’an probably collected the texts recorded in his catalogue as he moved between different places throughout Northern China. Dao’an supposedly did not copy records from others, but rather, based his work solely on the texts in his possession. Zürcher therefore concludes the catalogue can be “taken to reflect the body of translated texts circulating in central and northern China around the middle of the fourth century CE” but does not tell us of texts circulating in the South. Based on an analysis of reports of its content in CSZJJ, Zürcher argues that three major categories of texts were distinguished in the Zongli zhongjing mulu: (1) scriptures attributed to specific translators (about 250 titles, 17 translators); (2) anonymous translations (317, in 4 sub-categories); (3) “spurious texts” or apocrypha (26 titles).
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Zurcher places the completion of the Zongli zhongjing mulu 總理眾經目錄 in the year 374, based on Dao’an’s 道安 (Zurcher gives the dates 314-385) biography in the Chu sanzang ji ji 出三藏記集 and Gaoseng zhuan 高僧傳. There is no extant version of the work, but Zurcher argues that the text can successfully be reconstructed in toto from the record in CSZJJ, as Sengyou 僧祐 clearly distinguishes between Dao’an’s words and his own additions. Zurcher explains that Dao’an probably collected the texts recorded in his catalogue as he moved between different places throughout Northern China. Dao’an supposedly did not copy records from others, but rather, based his work solely on the texts in his possession. Zurcher therefore concludes the catalogue can be “taken to reflect the body of translated texts circulating in central and northern China around the middle of the fourth century CE” but does not tell us of texts circulating in the South. Based on an analysis of reports of its content in CSZJJ, Zurcher argues that three major categories of texts were distinguished in the Zongli zhongjing mulu: (1) scriptures attributed to specific translators (about 250 titles, 17 translators); (2) anonymous translations (317, in 4 sub-categories); (3) “spurious texts” or apocrypha (26 titles). Dao'an 道安 Zongli zhongjing mulu 綜理衆經目錄 |
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Zürcher examines texts reported in CSZJJ as having been treated by Dao'an as anonymous, focusing on identifying texts that are still extant. He identifies the following titles, and provides a short survey of their content:
T29 Xianshui yu jing 鹹水喻經
T78 Doutiao jing 兜調經 (Zürcher's article erroneously gives the T no. of this text as T73)
T96 Zhiyi jing 治意經
T147 [Shewei guo] wang shimeng jing [舍衛國]王十夢經
T 161 Changshou wang jing 長壽王經
T 265 Satan fentuoli jing 薩曇芬陀利經
T 344 Taizi Hexiu jing 太子和休經
T 392 Fo miedu hou guanlian zangsong jing 佛滅度後棺歛葬送經
T 521 Fanmonan guowang jing 梵摩難國王經
T 522 Puda wang jing 普達王經
T 629 Fang bo jing 放鉢經
T 687 Xiaozi jing 孝子經
T 740 Eduoheduoqi jing 額多和多耆經
T 795 Zhi shen jing 治身經
T 819 Fa chang zhu jing 法常住經
T 1262 Guizi mu jing 鬼子母經
T 2029 Fo shi biqiu Jianzhanyan shuo fa mojin ji bai'ershi zhang 佛使比丘迦旃延説法沒盡偈百二十章
Zürcher argues that the works in this category share “certain common features and show a predilection for certain topics, to the exclusion of others, and that for that reason they may be regarded as a scriptural tradition belonging to a special type of early Chinese Buddhism.” He describes these works as heterogenous in style and short in length (22-240 columns of 18 characters), with some possibly dating back all the way to the late Han. He argues that these short works may give us a glimpse of “Buddhism at the sub-elite level” at an early stage of development, as opposed to the lengthy seminal texts, which required a lot of resources to produce. Content-wise, Zürcher further concludes that these works are far removed from the sphere of scholastic speculation or ontological ideas, and rather seem to respond to practical concerns of daily life, often through anecdotes.
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Zurcher examines texts reported in CSZJJ as having been treated by Dao'an as anonymous, focusing on identifying texts that are still extant. He identifies the following titles, and provides a short survey of their content:
T29 Xianshui yu jing 鹹水喻經
T78 Doutiao jing 兜調經 (Zurcher's article erroneously gives the T no. of this text as T73)
T96 Zhiyi jing 治意經
T147 [Shewei guo] wang shimeng jing [舍衛國]王十夢經
T 161 Changshou wang jing 長壽王經
T 265 Satan fentuoli jing 薩曇芬陀利經
T 344 Taizi Hexiu jing 太子和休經
T 392 Fo miedu hou guanlian zangsong jing 佛滅度後棺歛葬送經
T 521 Fanmonan guowang jing 梵摩難國王經
T 522 Puda wang jing 普達王經
T 629 Fang bo jing 放鉢經
T 687 Xiaozi jing 孝子經
T 740 Eduoheduoqi jing 額多和多耆經
T 795 Zhi shen jing 治身經
T 819 Fa chang zhu jing 法常住經
T 1262 Guizi mu jing 鬼子母經
T 2029 Fo shi biqiu Jianzhanyan shuo fa mojin ji bai'ershi zhang 佛使比丘迦旃延説法沒盡偈百二十章
Zurcher argues that the works in this category share “certain common features and show a predilection for certain topics, to the exclusion of others, and that for that reason they may be regarded as a scriptural tradition belonging to a special type of early Chinese Buddhism.” He describes these works as heterogenous in style and short in length (22-240 columns of 18 characters), with some possibly dating back all the way to the late Han. He argues that these short works may give us a glimpse of “Buddhism at the sub-elite level” at an early stage of development, as opposed to the lengthy seminal texts, which required a lot of resources to produce. Content-wise, Zurcher further concludes that these works are far removed from the sphere of scholastic speculation or ontological ideas, and rather seem to respond to practical concerns of daily life, often through anecdotes. Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 T0029; 鹹水喻經; Mizuno's "alternate *Ekottarikagama" T0078; 兜調經 T0096; 治意經 T0147; 佛說舍衛國王十夢經 T0161; 長壽王經 T0265; 薩曇分陀利經 T0344; Taizi Sixiu jing 太子私休經; 佛說太子和休經 T0392; 佛滅度後棺斂葬送經 T0521; 佛說梵摩難國王經; Fanmonan wang jing 梵摩難王經 T0522; 普達王經 T0629; 佛說放鉢經 T0687; Xiaozi bao en jing 孝子報恩經; 佛說孝子經 T0740; 佛說頞多和多耆經; Poduoheduoqi jing 頗多和多耆經 T0795; 佛治身經; Zhi shen jing 治身經 T0819; 佛說法常住經; 常住經 T1262; 佛說鬼子母經 T2029; 佛使比丘迦旃延說法沒盡偈百二十章 |