| Identifier | T0181 [T] |
| Title | 九色鹿經 [T] |
| Date | 魏呉 [Hayashiya 1941] |
| Translator 譯 | Zhi Qian 支謙 [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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[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. |
Nattier does not regard the traditional ascription to Zhi Qian as reliable. Entry author: Michael Radich |
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[Karashima 2011] Xindao Jingzhi [Karashima Seishi] 辛島静志. “Liyong ‘fanben’ yanjiu zhonggu Hanyu yanbian: yi Dao xing banre jing ‘yiyi’ yu ‘Jiu se lu jing’ wei li 利用「翻版」研究中古漢語演變：以《道行般若經》「異譯」與《九色鹿經》為例.” Zhongzheng daxue Zhongwen xueshu niankan中正大學中文學術年刊 18 (2011): 165-188. — 172-185 |
Karashima studies three different versions of T181, as recorded in the Taishō apparatus, and the version of the same story given in the Jing lü yi xiang 經律異相 T2121 (which he treats as an alternate version of the same text). This is a part of a series of studies Karashima has undertaken analysing sequences of "translations", in which he regards the later members as a separable category of text, "modified versions" of earlier translations (Jpn. 焼き直し, Ch. 翻版; something like "rehashes" or "updates"). Texts in this category are distinguished by the fact that they are largely composed upon the basis of earlier translations, rather than independent consultation of Indic source texts. Karashima argues that in the case of T181, the earliest version of the text was the witness he calls "A", from the second carving of the Korean Tripiṭaka; by contrast, his versions "B" and "C" (the first carving of the Korean Tripiṭaka, and the Song, Ming lineage respectively) are best interpreted as revisions of "A". Karashima bases his argument upon comparisons to Pali and Sanskrit, and the fact that certain narrative details fit better in context, and make more sense, in "A" than in "B" and "C". Karashima also mentions that he does not regard the traditional ascription of T181 to Zhi Qian as credible (178-179). 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. — 873-875 |
A Jiu se lu jing 九色鹿經 is listed in Sengyou's recompilation of Dao'an's catalogue of anonymous scriptures 新集安公失譯經録, and was extant at the time of Sengyou. This text was a break-away sutra 別生經 from the Liu du jing jing 六度集經 T152, as recorded in Fajing’s Zhongjing mulu, Yancong’s Zhongjing mulu and Jingtai 靜泰錄. Jingtai does not show the length of the text, since it is classified as an abbreviated break-away sutra. Hence it is not known if the text was still extant at the time of Jingtai. LDSBJ 三寶記 does not mention this text at all. DZKZM 大周刊定衆經目錄 lists the Jiu se lu jing as three sheets 紙 long and translated by Zhi Qian. This record of the length shows that the text had been extant at least down to the Tang 唐 period. KYL 開元錄 followed DZKZM and listed the Jiu se lu jing as Zhi Qian’s translation. KYL omits break-away sutras most of the time, but included this text because this version of the Jiu se lu jing was different from the that included in T152. Still, since Fajing, Yancong and Jingtai classified the Jiu se lu jing as a break-away sutra, KYL made a separate entry for the Jiu se lu jing as a break-away sutra, different from the extant version of Jiu se lu jing. The text of the Jiu se lu jing has survived as T181, and there are two versions: the one came from the Korean version of the canon and the other from the Ming version. They differ only in minor details, which should be due to errors made during the copying or transmitting process. It is not the case that there were initially two different Jiu se lu jing. Judging from the vocabulary and style, the Jiu se lu jing was composed in the Wei-Wu 魏呉 period or the early W. Jin 西晋 period. It is not Kang Senghui's translation, because while Kang Senghui uses transliterated words 音訳語 frequently, there are very few of them in the Jiu se lu jing. It is difficult to determine if the text is Zhi Qian’s translation, since the text features none of the introductory or closing words that are customary in sutras, and there are hardly any words in the text which can be compared to other translation works of Zhi Qian. Further, the source of the ascription to Zhi Qian is the unreliable "Dharmottara catalogue" 達摩欝多羅錄. Hayashiya states that if the source had been the Fashang catalogue 法上錄, it would have been an option to regard the Jiu se lu jing as Zhi Qian’s translation. Thus, Hayashiya concludes that the best option is to regard the Jiu se lu jing T181 as an anonymous scripture of the Wei-Wu 魏呉 period or the early W. Jin 西晋 period, pending further research on terminology and style. Entry author: Atsushi Iseki |
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[Zürcher 1959/2007] Zürcher, Erik. The Buddhist Conquest of China: The Spread and Adaptation of Buddhism in Early Medieval China. Third Edition. Leiden: Brill, 1959 (2007 reprint). — 50, 336 n. 137 |
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According to Zürcher, Sengyou attributed thirty-six texts to Zhi Qian 支謙, of which twenty-three have survived. This entry lists texts which are ascribed to Zhi Qian in the present Taishō, yet do not appear among Sengyou’s attributions. Entry author: Sophie Florence |
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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. — 128-129 |
Sakaino states that the Jiu se lu jing 九色鹿經 [九色鹿經 T181 支謙譯] and the Duzi jing 犢子經 T808, both ascribed to Zhi Qian in KYL, are not Zhi Qian’s translations, claiming that it is difficult to see why the Fashang catalogue 法上錄 judged them as Zhi Qian’s, since their style 文體 is clearly not his. Entry author: Atsushi Iseki |
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[Bielu CSZJJ] Bielu 別錄 as reported by CSZJJ 出三藏記集. — T2145 (LV) 7a17-22 |
CSZJJ cites a/the Bie lu for the following ascriptions to Zhi Qian: 首楞嚴經二卷 ... 別錄所載, 7a17 Entry author: Michael Radich |
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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 Jiu se lu jing 九色鹿經 is included in the section of the Dao'an/CSZJJ list for texts listed as extant 有; 17c15. 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 identified by Hayashiya with the Jiu se lu jing 九色鹿經 T181, attributed in the present canon (T) to Zhi Qian 支謙. Entry author: Merijn ter Haar |
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