| Identifier | T0328 [T] |
| Title | 佛說須賴經 [T] |
| Date | [None] |
| Unspecified | Dharmarakṣa 竺法護, 曇摩羅察 [Hayashiya 1945] |
| "handle the Indic text", [手]執梵[文], [手]執胡[本] | Zhi Shilun, 支施崙 [Kamata 1982] |
| Translator 譯 | Bai Yan, 白延 [T] |
| "chose the wording" 自屬辭 | Zhang Tianxi 張天錫 [Shoulengyan hou ji] |
There may be translations for this text listed in the Bibliography of Translations from the Chinese Buddhist Canon into Western Languages. If translations are listed, this link will take you directly to them. However, if no translations are listed, the link will lead only to the head of the page.
There are resources for the study of this text in the SAT Daizōkyō Text Dabatase (Saṃgaṇikīkṛtaṃ Taiśotripiṭakaṃ).
| Preferred? | Source | Pertains to | Argument | Details |
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[T] T = CBETA [Chinese Buddhist Electronic Text Association]. Taishō shinshū daizōkyō 大正新脩大藏經. Edited by Takakusu Junjirō 高楠順次郎 and Watanabe Kaigyoku 渡邊海旭. Tokyo: Taishō shinshū daizōkyō kankōkai/Daizō shuppan, 1924-1932. CBReader v 5.0, 2014. |
Entry author: Michael Radich |
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[Nattier 2008] Nattier, Jan. A Guide to the Earliest Chinese Buddhist Translations: Texts from the Eastern Han 東漢 and Three Kingdoms 三國 Periods. Bibliotheca Philologica et Philosophica Buddhica X. Tokyo: The International Research Institute for Advanced Buddhology, Soka University, 2008. — 155-157 |
Nattier regards this text as problematic (and says that there are no core text associated with Bo Yan). Sengyou ascribes texts with this same title to both Zhi Qian and Bo Yan. It does not show any strong signs of Zhi Qian's authorship. We are stymied in testing the ascription to Bo Yan by the fact that we have no existing point of comparison (this is the sole extant text supposed to be by him). Nattier thus tentatively ascribes it to him, pending further study. Hayashiya, the most detailed study of T328 to date, credits it to Dharmarakṣa, following later catalogues. All three of Bo's "supposed translations" are described as retranslations of existing works, and two are assigned to Zhi Qian by Sengyou. CSZJJ says that all three of his translations were lost. GSZ says he translated six scriptures, not three, but only names one (T361!). CSZJJ further contains a conflicting record about a text of the same name. Entry author: Michael Radich |
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[Hayashiya 1945] Hayashiya Tomojirō 林屋友次郎, Iyaku kyōrui no kenkyū‚ 異譯經類の研究, Tokyo: Tōyō bunko, 1945. — 83-114 |
According to Hayashiya, there are two versions of the Xulai jing 須賴經 in the Taisho, which are: Xulai jing 須賴經 T328 ascribed to Bo Yan 白延 Hayashiya maintains that T328 should be re-ascribed to Dharmarakṣa, while the ascription of T329 to Zhi Shilun is not problematic. Hayashiya’s explanation of why T328 is Dharmarakṣa’s work can be summarized as follows: No Xulai jing is ascribed to Dharmarakṣa in the catalogues, including that of Dao’an. However, Hayashiya points out that Dao’an mentions this text in his Jianbei jing shi zhu hu ming bing shuxu 漸備經十住胡名幷書叙, saying “My lord Dharmarakṣa issued a Xulai jing, and though I have not seen it, I have frequently heard Yan [= 竺法彥?] speak of it” 護公出須賴經、雖不見恒聞彥説之 [T2145 (LV) 62b3-4]. Hayashiya infers that Dao’an does not include this text because he did not directly see it (86-90). After Dao’an, Dharmarakṣa’s Xulai jing 須賴經 does not appear in the later catalogues. Also, Hayashiya asserts that Bo Yan 白延 of the Cao Wei 曹魏 period is just a mistaken name for Bo Yan 帛延 of the E. Jin period, who did the translation work of the Xulai jing 須賴經 ascribed to Zhi Shilun, and hence the ascription to Bo Yan 白延 shall be excised (90-94). Based on these observations, Hayashiya supposes that either T328 and T329 should be the work of Dharmarakṣa, and compares them at length with three extant texts which he regards as established Dharmarakṣa translations, viz., the Daiai jing 大哀經 T398, the Baonü suowen jing 寶女所問經 T399, and the Wenshushili xian baozang jing 文殊師利現寶藏經 T461 (108-111). As a result of this comparison, Hayashiya concludes that T328 ascribed to Bo Yan 白延 is actually the work of Dharmarakṣa, because its vocabulary shows a striking match with that of these three texts by Dharmarakṣa, such as 一時佛在, 天帝釋, 至眞, 色痛想行識, etc, while there is no strong contrary evidence against re-ascribing the text to him. (Hayashiya does not explain how and when this text, which is not included in the foregoing catalogues, was found.) In this way, Hayashiya argues that T328 should be re-ascribed to Dharmarakṣa. Entry author: Atsushi Iseki |
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[Sakaino 1935] Sakaino Kōyō 境野黄洋. Shina Bukkyō seishi 支那佛教精史. Tokyo: Sakaino Kōyō Hakushi Ikō Kankōkai, 1935. — 270-272 |
Sakaino thinks that Fei Changfang (in LDSBJ) tried to ascribe six titles to Bo Yan simply because GSZ wrote that Bo Yan produced six texts. The six titles Fei listed are: a *Sukhāvatīvzūha 無量清淨平等覺經, a second title also apparently corresponding to a Sukhāvatīvyūha 平等覺經, the Pusa xiuxing jing 菩薩修行經 (cf. T330), a Śūraṃgamasamadhi 首楞嚴經, the Xulai jing 須賴 (cf. T328, still ascribed to Bo Yan in T), and the Chu zai jing 除災患. Sakaino claims that even the ascriptions of the three titles (the Śūraṃgamasamadhi, the Xulai jing, and the Chu zai jing) given to Boyan already in CSZJJ are not reliable, as the Śūraṃgamasamādhi is double-listed, and none of the three were recorded by Dao’an. The first Sukhāvatīvyūha 無量清淨平等覺經 was first ascribed to Bo Yan in GSZ, and Fei added the 平等覺經 without any evidential basis , just in order to make the total number of Bo Yan’s translations six as GSZ says. Furthermore, Fei cites Zhu Daozu’s catalogue 竺道祖錄 for both of these supposed Sukhāvatīvyūha-sutras 無量清淨平等覺經 and the 平等覺經, which Sakaino describes as incredibly irresponsible (實に杜撰もまた極まれりと言ふの外はない). KYL was right in excising the 平等覺經, but still plainly wrong in putting a note to the 無量清淨平等覺經 stating that the text was recorded in CSZJJ as well. Entry author: Atsushi Iseki |
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[Kamata 1982] Kamata Shigeo 鎌田茂雄. Chūgoku bukkyō shi, dai ikkan: Shodenki no bukkyō 中国仏教史 第一巻 初伝期末の仏教. Tokyo Daigaku Shuppankai, 1982. — 186-187 |
Kamata states that Bo Yan 白延 is not mentioned in Dao’an’s catalogue, but his biography is in GSZ. In CSZJJ, Sengyou ascribes three titles to Bo Yan: a Śūraṃgamasamadhi-sūtra 首楞嚴經 in two juan, Surāta-paripṛccha 須頼經 in one juan (cf. T328, still ascribed to Bo Yan in T), and a Chu zaihuan jing 除災患經 in one juan (cf. T744, ascribed in T to Shengjian 聖堅). Sengyou classified all these texts as missing 闕 (186). Kamata points out that, however, that the Śūraṃgamasamadhi-sūtra is attributed also to another translator, Bo Yan 帛延 (note differing orthography). Kamata quotes part of an anonymous colophon 首楞嚴後記 that records that the Śūraṃgamasamadhi-sūtra was translated in Xian’an 咸安 3 (373 CE) with Zhi Shilun 支施崙 handling the foreign text 胡本, and Bo Yan 帛延 as the translator. According to this preface, T328, a Shangjinguangshou jing 上金光首經, and a Ru huan sanmei jing 如幻三昧經 were also translated by the same team (186-187). The biography of Bo Yan 白延 is included in CSZJJ (juan 13). According to that source, Bo Yan 白延 translated the aforementioned three texts (i.e., the Śūraṃgamasamadhi-sūtra 首楞嚴經, the Surāta-paripṛccha 須頼經, and the Chu zaihuan jing 除災患經) at the end of the Zhengshi 正始 era (240-248) of the Wei 魏 period. CSZJJ ascribed the same three titles to Bo Yan 白延 (187). Kamata states that a gap of more than 120 years separates these two supposed translations of the Śūraṃgamasamadhi-sūtra by Bo Yan 帛延 and by Bo Yan 白延. Both reports cannot be correct. Kamata claims that the more reliable record must be the anonymous colophon. This implies that reports about Bo Yan 白延 in CSZJJ and GSZ should be regarded as unreliable and probably fictitious. Huijiao 慧皎 records that Bo Yan 帛延 was also the translator of a Sukhāvatīvyūha 無量清淨平等覺經, but in Kamata's judgement, that report is probably also ill-founded, as Huijiao 慧皎 appears to change the dates of Bo Yan 帛延 from the Eastern Jin 東晋 to the Cao Wei 曹魏 (187). Entry author: Atsushi Iseki |
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[Bielu CSZJJ] Bielu 別錄 as reported by CSZJJ 出三藏記集. |
A single note in CSZJJ credits a/the Bie lu for the ascription of three titles to Bai Yan 白延: 首楞嚴經二卷 Entry author: Michael Radich |
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[Fajing 594] Fajing 法經. Zhongjing mulu 眾經目錄 T2146. — T2146 (LV) 117c12-14, 121a27 |
Fajing takes over much of the information on the Xulai jing(s) 須賴經 from the CSZJJ: he records as extant one translation by Zhi Qian, one by Bai Yan 白延, and one anonymous translation. In Juan 1, in the section on ‘Mahāyāna sūtras’ 大乘修多羅 in multiple translations 異譯 (which includes 195 titles), he lists two translations under the same title Xulai jing, presenting them as based on the same original 同本異譯 (the section heading for this section contains what appears an error: 此分有二一大本異譯二別品異譯, where 大 should be 同). Fajing attributes the two translations to Bai Yan (Wei) and Zhi Qian respectively (117c12-14). Elsewhere, in a list of 123 anonymous texts extant in a single translation 單本失譯, Fajing additionally lists a ‘small’ Xulai jing 小須賴經 (121a27). This clearly copies, through Sengyou, Dao’an’s assertion of the existence of such a ‘small’ recension. There is no reason to assume that Fajing actually saw this ‘small’ Xulai jing, nor indeed is he suggesting that he did; he rather clearly explains that the information he places here is based on old catalogs, not on first-hand experience: regarding these anonymous texts, he says, ‘although the details pertaining to the translators and related events are lost to history, the texts were recorded in old catalogs, and since their titles are not in conflict with the principle [?], they will be placed in this catalog.’ 雖復遺落譯人時事。而古錄備有。且義理無違。亦為定錄 (122a3-4). Entry author: Rafal Felbur |
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[Yancong 602] Yancong 彥琮. Zhongjing mulu 眾經目錄 T2147. — T2147 (LV) 151c6, 176c4, 175c15 |
In Juan 1 of his catalogue, in the section on 159 Dasheng sūtras with a single translation 大乘經單本, Yancong lists one Xulai jing as the work of Zhi Qian 吳黃武年支謙譯 (151c6). He does not specify the number of ‘sheets’ 紙. He defines ‘sūtras with a single translation’ as texts ‘of which originally only one [translation] text was produced, and which were never translated again’ 原來一本更無別翻 (150c7). In Juan 5, Yancong lists a (lost or unavailable) ‘small’ Xulai jing in one fascicle:小須賴經一卷 (176c4). This is in the section of the catalog which he titles 闕本, a list of ‘texts which in the old catalogs had a title, but whose text is missing’ 舊錄有目而無經本 in Yancong’s time. (This information is more specific than that in Fajing, for Yancong asserts unambiguously that this ‘small’ text is in fact no longer available 無經本—although it is not immediately clear whether this means Yancong asserts that it is lost, or whether he claims simply that he has no access to it.) Having listed a Xulai jing in the section on sutras with a single translation, Yancong is consistent when, in Juan 5, he presents the ‘Bai Yan’ 白延 translation, which had been listed as extant by Sengyou and Fajing, as lost or unavailable 重翻闕本 (175c15). [Note: this last assertion appears in the Taishō edition (so, ostensibly, in the base text of T), although according to the apparatus in the Taishō footnotes, it is not present in the ‘Song’ edition consulted by the Taishō editors. A careful investigation of the available ancient editions of Yancong’s catalog is called for at this point. --- RF] Overall, then, it is in Yancong’s ZJML that we find for the first time in the Chinese Buddhist bibliographic tradition the assertion that there is only one Xulai jing still extant/available. Some 130 years after Yancong, the claim of a single extant/available Xulai jing will reemerge in Zhisheng’s KYL (see separate entry), with the fateful result that only one Xulai jing will be included in the Ruzang lu (although Zhisheng will re-attribute the translation from Zhi Qian to Zhi Shilun 支施崙), and consequently, that only one version will be transmitted in the Kaibao lineage of the Dazangjing, for which Zhisheng’s catalog remained normative. Entry author: Rafal Felbur |
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[Jingtai] Jingtai 靜泰. Zhongjing mulu 眾經目錄 T2148. — T2148 (LV) 183b17, 213b16, 214b5 |
In Juan 1, in the section on ‘Dasheng translations in only one version’ 大乘經單本, Jingtai lists a single Xulai jing, and attributes it to Zhi Qian 吳黃武年支謙譯 (183b17). He further specifies this text’s number of ‘sheets’ 紙 as 19. In Juan 5, in the section on texts ‘listed in old catalogs but [presently] missing’ 舊錄有目而無經本, again just like Yancong, Jingtai lists—and so presents as lost/unavailable 闕本—a ‘Bai Yan’ 白延 translation (213b16). In the same section, Jingtai repeats the information, based on ‘old catalog(s),’ regarding one lost ‘small’ Xulai jing 小須賴經一卷 (214b5). Thus, while information presented by Jingtai is by and large the same as that in Yancong, Jingtai does differ from Yancong in one important respect, that is in specifying the length (19 ‘sheets’ 紙) of the single Xulai jing translation available to him/in his time. Entry author: Rafal Felbur |
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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. — T2145 (LV) 18a20. |
In the section ‘New Edition of Venerable An’s Catalog of Anonymous Translations’ 新集安公失譯經錄第二 (juan 2), which is the second part of the catalog section of the CSZJJ, and which includes a listing of 142 scriptures that Dao’an had reportedly considered ‘anonymous,’ Sengyou lists a 小須賴經一卷, a ‘small’ or ‘short’ Xulai jing. Sengyou places this item in a subsection of his listing about which he comments, ‘all these scriptures are presently missing/not available’ 今並闕此經, using the much-debated term 闕. This most likely means that Sengyou was unable to obtain a copy of this 小須賴經. Entry author: Rafal Felbur |
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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. |
In the section ‘Newly Compiled Catalog of Translated Sūtras, Vinaya Texts, and Scholastic Treatises’ 新集撰出經律論錄 (Juan 2), Sengyou lists a Xulai jing 須賴經 in one juan as one among 36 translations that Dao’an had ascribed to Zhi Qian. Sengyou also lists an alternative title: Xulai pusa jing 須賴菩薩經. Entry author: Rafal Felbur |
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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. |
In the section ‘Newly Compiled Catalog of Translated Sūtras, Vinaya Texts, and Scholastic Treatises’ 新集撰出經律論錄 (Juan 2), immediately below the subsection on Zhi Qian, Sengyou includes a short entry on Bai Yan 白延, where he credits this figure with three translations: a *Śūraṃgamasamādhi 首楞嚴經, a Chu zaihuan jing 除災患經, and a Xulai jing 須賴經 (which, according to the Taishō apparatus, is given as 又須賴經 in SYM). Sengyou marks all three texts as 闕, which means most likely that Sengyou was unable to see a copy of any of them. Sengyou ends with a note in which he says: ‘[These texts] were recorded in the Subject catalog/Separate catalog 別錄. The catalog of Lord An originally did not carry their titles/this name [i.e. Bai Yan’s name?]’ 別錄所載。安公錄先無其名. Sengyou reiterates this attribution of a Xulai jing to Bai Yan in a short note on Bai Yan appended to his biography of An Xuan in Juan 13: ‘Bai Yan. Origins unknown. At the end of the Zhengshi era of the Wei he retranslated the Shoulengyan, [You]xulai, and Chu zaihuan jing, three texts in total.’ 白延者。不知何許人。魏正始之末重譯出首楞嚴、又須賴、及除災患經凡三部云 (96a27-28). Some later bibliographers took the character 又 as part of the title (又須賴), but it can also be read as a conjunction ‘furthermore.’ Entry author: Rafal Felbur |
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[Daozu Wu catalogue] Zhu Daozu 竺道租. Wu shi lumu 吳世錄目. |
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. Entry author: Rafal Felbur |
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[Jingmai 664] Jingmai 靖邁. Gu jin yijing tu ji 古今譯經圖紀. — T2151 (LV) 351b8-12, 351c1, 362c5 |
In Juan 1, in the section on translators who operated under Later Han rule, Jingmai attributes a Xulai jing (under the title 叉須賴經) to Bai Yan 白延. This is one of the 6 texts in 8 fascicles that Jingmai attributes to Bai Yan: 首楞嚴經, 無量清淨平等覺經, 叉須賴經, 除災患經, 平等覺經, 菩薩修行經 (351b8-12). This information is identical to that in Daoxuan’s DTNDL, and can ultimately be traced back to the creative attributions introduced by Fei Changfang. Further in Juan 1, in the section on translators who operated in the Wu kingdom, Jingmai lists a Xulai jing in his entry on Zhi Qian (351c01). In Juan 3, in the section on translations produced in the Nan Song, and again in an echo of Fei Changfang, Jingmai attributes a 貧子須賴經 to Guṇabhadra (362c5). Overall, Jingmai’s catalog is not quite as detailed regarding the Xulai jing(s) as those of some of his predecessors: it does not provide information about which texts are extant or available and which not, the sources of information, the length, etc. Entry author: Rafal Felbur |
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[Mingquan 695] Mingquan 明佺. Da Zhou kanding zhongjing mulu (DZKZM) 大周刊定眾經目錄. — T2153 (LV) 398c13-c21, 398c17-18, 444c16, 449b22, 448a12, 454c9, 464c6 |
In Juan 5, in the section on ‘Mahāyāna’ 大乘 sūtras with multiple translations 重譯, Mingquan lists a total of four texts with the title Xulai jing as based on the same original 本, and attributes these to Bo Yan 帛延, Zhi Qian (in 20 sheets 紙, giving the alternative title 須賴菩薩經), Dharmarakṣa (as 須賴問德光太子經) in 19 sheets, and Guṇabhadra (as 貧子須賴經) respectively, in this chronological order. In all four cases he cites Fei Changfang as his source (398c13-c21). For the Dharmarakṣa attribution, Mingquan lists as alternative title 賴吒和羅所問光德太子經, a title that clearly corresponds to, and largely overlaps with, an alternate title of the Dharmarakṣa translation of the Raṣṭrapāla-paripṛcchā T170 (alternate title carried in SYM only, not T/K) (398c17-18). (This bibliographic confusion may have been facilitated by the presence of 賴 in both transcriptions of the protagonist’s name.) In Juan 12, in the list of ‘Mahāyāna’ texts that are lost in his time or unavailable to him 闕本, Mingquan lists three items relevant to this entry: a ‘small’ Xulai jing 小須賴經 (444a23); one text that surely, based on the mention of Lord Gaogui, corresponds to the ‘Bo Yan’ translation listed in catalogs since Sengyou 須賴經一卷 (高貴鄉 公譯) (444c16); as well as a text titled simply Xulai jing 須賴經, without specifying a translator name (449b22). He also claims that all these three texts were already listed as unavailable 闕 by Sengyou (448a12). Further, still in Juan 12, Mingquan also lists as 闕 another ‘small’ Xulai jing 小須賴經, this time placing it in the category of 闕 ‘Hīnayāna’ sūtras 小乘闕本 (454c9). In Juan 13, in the section listing ‘verified’ texts to be included in the zang 見定入藏流行目, Mingquan lists one Xulai jing in 20 sheets (464c6). Although here he does not identify the name of the translator of this text, in view of the fact that he identifies this text here also by its alternative title 須賴菩薩經, and given that he had previously identified this same title with a Xulai jing in 20 sheets that he credits to Zhi Qian (398c15-16), it is clear that he considers the ‘Zhi Qian’ translation to be the only Xulai jing translation available/surviving in his time. He also notes that this Xulai jing is bundled together in one ‘cover’ or ‘wrapper’ 帙 with six other texts. One of these texts bundled in the same ‘wrapper’ is the Deguang taizi jing 德光太子經, in 19 sheets, for which he lists two alternative titles: 須賴問德光太子經, and 賴吒和羅所問德太子經 (398c17-18 ). This must refer to the Raṣṭrapāla-paripṛcchā translation mentioned previously in this entry. Entry author: Rafal Felbur |
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[Zhisheng 730] Zhisheng 智昇. Kaiyuan shijiao lu (KYL) 開元釋教錄 T2154
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In Juan 1 (catalog of translations from the Han and Wei dynasties), Zhisheng lists a Xulai jing in a list of five translations which he attributes to Bai Yan 白延 (487a16). Following LJSBJ, he gives the title with the character cha 叉 in front: 叉須賴經, correcting Sengyou’s you~ 又須賴. Zhisheng reproduces verbatim (and apparently, with approval) a note from LDSBJ claiming that this information relies on Sengyou and Zhu Daozu’s catalog (見竺道祖及僧祐錄; cf. LDSBJ T2034 [XLIX] 56c11). Zhisheng claims that all five texts are lost 其本並闕 (487a21). In Juan 2 (catalog of translations from Wu and Jin dynasties) Zhisheng lists a Xulai jing in the catalog of eighty-eight translations attributed to Zhi Qian (488c21). He points out that an alternative title of this text is Xulai pusa jing 須賴菩薩經. He refers to this version as ‘the third’ translation of this scripture, and cites the Bielu and Zhu Daozu catalogs, as well as the CSZJJ, as his sources. Also in Juan 2, in the section on translators from the Jin dynasty, Zhisheng gives a list of 55 anonymous texts (essentially copying content from Dao’an’s catalog of 142 anonymous texts, and claiming that for 87 out of 142 items in this catalog new attributions have become known since Dao’an’s time). Among the 55 texts that are still anonymous, Zhisheng lists 36 as lost. In this category he places a ‘small’ Xulai jing 小須賴經一卷 (502a13). In Juan 4, in the section on translations from the Former Liang regime, Zhisheng lists a Xulai jing in the entry on four translations attributed to Zhi Shilun 支施崙. He calls this Zhi Shilun translation the third translation of the Xulai jing, after Bai Yan and Zhi Qian, and before Guṇabhadra. This entry in KYL copies verbatim most of the content of the anonymous postface to the Shoulengyan translation preserved in the CSZJJ (519a23-b2; cf. T2145 [LV] 49b18-29 ). One remarkable difference is that at the end of this entry, Zhisheng asserts that this entry was composed based on a ‘colophon to the Xulai jing and colophon to the Shoulengyan jing’ 出須賴經後記及首楞嚴經後記. We have no evidence that would corroborate the existence at any point in time of an independent colophon to the Xulai jing. Here Zhisheng also asserts that of Zhi Shilun’s four translations, the Xulai jing is the only one that survives, or ‘was seen’ 見在 by Zhisheng (519a22), while the other three are ‘missing’ 闕本. This is the text he will list in the Ruzang lu section (see below). In Juan 5, in the catalog of translations from the (Liu) Song dynasty, Zhisheng attributes one Pinzi Xulai jing 貧子須賴經 to Guṇabhadra, in a list of 52 texts (in the 26 lost texts subcategory), citing ‘Li Kuo's catalog,’ and evidently relying on LDSBJ, which was the first bibliographic work to make this assertion. Zhisheng calls this the fourth translation (528b25). In Juan 12, in a listing of all extant and non-anonymous works from the ‘Bodhisattva canon,’ Zhisheng asserts that out of the four Xulai jing translations listed above, only the ‘Zhi Shilun’ translation still survives (601a18-20). In Juan 14, In the section on non-anonymous ‘Mahāyāna’ translations that are missing 闕本, Zhisheng reiterates the claim that three of the four Xulai jing texts are lost (this calculation does not include the ‘small’ Xulai jing mentioned before), which implies that the only surviving one is the ‘Zhi Shilun translation’ (631a7-13). In Juan 19 and 20, being the Ruzang lu section (list of texts to be included in the zang), only one Xulai jing is listed: the ‘Zhi Shilun’ translation in 18 sheets 紙 (686b9, 709a18). Entry author: Rafal Felbur |
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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. |
In the section ‘Newly Compiled Catalog of Translated Sūtras, Vinaya Texts, and Scholastic Treatises’ 新集撰出經律論錄 (Juan 2), Sengyou lists a Xulai jing 須賴經 in one juan as one among 36 translations that Dao’an had ascribed to Zhi Qian. Sengyou also lists an alternative title: Xulai pusa jing 須賴菩薩經. Entry author: Rafal Felbur |
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[Shoulengyan hou ji] Anonymous. Shoulengyan hou ji 首楞嚴後記, as reported by CSZJJ 出三藏記集 — T2145 (LV) 49b18-49b29 |
According to this anonymous note, in 373 CE the regional ruler of Liangzhou, i.e. the regional inspector Zhang Tianxi 張天錫, sponsored the translation of the Shoulengyan jing 首楞嚴 (lit. ‘brought [it] out’ 出) . While the note begins with a discussion of the Shoulengyan jing translation itself, it quickly goes on to list three other translations produced under Zhang’s supervision, and the impression one gets is that they were all executed in relatively quick succession (in any case, no specific dates are given for any of the three): 須賴、 上金光首 [cf. T817, which features an otherwise unknown protagonist by this name --- MR]、 如幻三昧 [cf. T342, ascribed in T to Dhr ---- MR]. The note then goes on to specify that the ‘hu text’ (of the Shoulengyan jing? of all four texts?) was ‘held in the hand’ 手執胡本 by a certain Zhi Shilun 支施崙, a lay devotee of Yuezhi ethnicity. We further read that on the Shoulengyan jing translation project, and perhaps also in the work on the remaining three translations (although there is some ambiguity here), the actual ‘translator’ 譯 was a certain Bo Yan 帛延, introduced as a bilingual member of the Kuchean royal clan. The record adds that the translation activities were attended by three leading officials from the regional administration and by the monks Huichang 慧常 and Jinxing 進行, as well as that Zhang Tianxi himself ‘chose the wording’ 自屬辭. Entry author: Rafal Felbur |
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[Fei 597] Fei Changfang 費長房. Lidai sanbao ji (LDSBJ) 歷代三寶紀 T2034. — T2034 (XLIX) 56c8-18, 57b13, 92a2, 111b12, 113a8 |
In the fifth fascicle, in the section on translators from the Wei and Wu regimes, Fei Changfang lists a Cha xulai jing 叉須賴經 in one juan among six translation texts attributed to Bai Yan 白延, which he is supposed to have produced during the reign of Gaogui Xianggong 高貴鄉公 [i.e. Cao Mao 曹髦, 241-260 CE, the grandson of Cao Pei]. The title listed includes the character 叉, but Fei adds that ‘one version/some versions? do not have the cha character,’ and here he invokes the authority of ‘Zhu Daozu, Sengyou, etc.’ According to the brief narrative appended to the list, at that time ‘The śramaṇa Bai Yan 白延 from the Western Regions, traveling and teaching, in the Ganlu 甘露 reign era (256-260), established residence at Baima Temple, where the saṃgha requested him to take up translation work” (T2034, 56c8-18). Further in the fifth fascicle, still in the section on translators from the Wei and Wu regimes, but this time in the catalog of Zhi Qian’s works, Fei lists a Xulai jing 須賴經 in one fascicle. Fei adds that it is the second translation, after Bo/Bai Yan’s above, that its alternative title is 須賴菩薩經, and that he relies here on the authority of Zhu Daozu’s catalog and of the CSZJJ (T2034, 57b13). In the tenth fascicle, in the catalog of translations he attributes to Guṇabhadra 求那跋陀羅, Fei places a 貧子須賴經 in one fascicle, invoking the Li Kuo catalog as his source (T2034, 92a2). In the fourteenth fascicle, in the list of ‘Mahāyāna’ texts to be entered into the canon 大乘錄入藏目, in the subsection of texts with a known translator 有譯, Fei lists the 須賴菩薩經 in one fascicle. He says this text is the one also known as 須賴經, and that it is a retranslation 再譯. This description matches what Fei had to say about a Zhi Qian translation by the same two titles: clearly this is the text he recommends for inclusion in the zang—no mention of the alleged Guṇabhadra translation (T2034, 111b12). In the fourteenth fascicle, in the list of ‘Mahāyāna’ sūtras to be entered into the canon 大乘錄入藏目, in the subsection of texts without a known translator 失譯, Fei lists a ‘minor’ Xulai jing小須賴經 in one fascicle (T2034, 113a8). Entry author: Rafal Felbur |
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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. |
Hayashiya examines Dao’an’s list of anonymous scriptures, as “recompiled” by Sengyou under the title 新集安公失譯經錄 at CSZJJ T2145 (LV) 16c7-18c2. The Xiao xulai jing 小須賴經 is included in the section of the Dao'an/CSZJJ list for texts listed as “missing” 闕; 18a20. Hayashiya gives, in tabulated form, information about the treatment of the same texts in Fajing T2146, LDSBJ T2034, the KYL T2154, and his own opinion about whether or not the text is extant in T, and if so, where (by vol. and page no.). The above text is considered by Hayashiya to be “missing” (闕) from the Taishō edition of the canon. (Cf., however, T328 and T329.) Entry author: Merijn ter Haar |
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