| Identifier | T0154 [T] |
| Title | 生經 [T] |
| Date | [None] |
| Translator 譯 | Dharmarakṣa 竺法護, 曇摩羅察 [T] |
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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[Hayashiya 1941] Hayashiya Tomojirō 林屋友次郎. Kyōroku kenkyū 経録研究. Tokyo: Iwanami shoten, 1941. — 925-928 |
Hayashiya points out that T154 contains quite a few texts whose vocabulary and tone are different from the majority group, which share the same style. The Fo shuo piyu jing 佛説譬喩経 T154(55) is one of those stylistically discrepant texts. Hayashiya suggests that the Fo shuo piyu jing was not yet part of the Sheng jing at the time of Fajing, which explains why Fajing did not mention the Sheng jing in his entry on the Shouda jing. Thus, the Fo shuo piyu jing, at least, should not be considered as translated by Dharmarakṣa 竺法護, because its vocabulary and tone are different form the major part of the Sheng jing T154 生經. Accordingly, Hayashiya concludes that although the Shouda jing 首達經 and the Fo shuo piyu jing 佛説譬喩經 that contains it are now in turn part of the Shengjing 生經, which is shown in the Taishō as by Dharmarakṣa 竺法護, they should be recorded separately as an anonymous scripture of the W. Jin 西晋 period or earlier. Entry author: Michael Radich |
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[Mei 1996] Mei Naiwen 梅廼文. “Zhu Fahu de fanyi chutan 竺法護的翻譯初探.” Chung-Hwa Buddhist Journal 中華佛學學報 9 (1996): 49-64. — 54 n. 26 |
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Mei begins with the 76 texts ascribed to Dharmarakṣa in the present Taishō which also appear in Sengyou. She then eliminates eight for the following reasons: five are listed as lost by Sengyou's time (T182, T288, T496, T558, T1301); T1301, moreover, contains details that makes it appear as if it may have been composed in China; T103 and T453 have been regarded as dubious by modern scholars (Gao Mingdao and Yinshun); and Sengyou's description of the 佛為菩薩五夢經 that he ascribes to Dharmarakṣa does not match T310(4). This leaves 68 texts Mei thinks can reliably be matched against Sengyou. This entry lists those 68 texts. [Note: Mei erroneously gives the number T627 for what is properly T636---MR.] Entry author: Michael Radich |
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[Boucher 1996] Boucher, Daniel. "Buddhist Translation Procedures in Third-Century China: A Study of Dharmarakṣa and his Translation Idiom." PhD dissertation, University of Pennsylvania, 1996. — 269 |
In the appendix to his dissertation Boucher provides a list of ninety-five texts attributed to Dharmarakṣa by Sengyou in his Chu sanzang ji ji 出三藏記集 T2145, along with a note on relevant scholarship. Among these texts is the Sheng jing 生經 T154. Entry author: Sophie Florence |
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[Saitō 2013 ] Saitō Takanobu 齊藤隆信. Kango butten ni okeru ge no kenkyū 漢語仏典における偈の研究. Kyoto: Hōzōkan, 2013. — 333-335 |
As part of a broader examination of rhyming verse in the Dharmarakṣa corpus, the general thrust of which is to argue that such rhymed verse is largely atypical of Dharmarakṣa, Saitō argues that the ratio of rhymed lines in the verses in T154 is so small (less than one-tenth of the entire eight hundred padas 句) that they should be regarded as accidentally rhymed. However, Saitō claims that at least several stanzas at 87bc (quoted on page 334-335) must have been made end-rhymed intentionally by Dharmarakṣa and his translation team, since they are perfectly end-rhymed and no similar/identical stanzas have been found in other scriptures. Entry author: Atsushi Iseki |
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