| Identifier | T0399 [T] |
| Title | 寶女所問經 [T] |
| Date | May 26, 287 [Boucher 1996] |
| Unspecified | Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 [Okabe 1963] |
| Translator 譯 | Dharmarakṣa 竺法護, 曇摩羅察 [CSZJJ] |
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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[Kawano 2006] Kawano Satoshi 河野訓. Shoki kan'yaku butten no kenkyū: Jiku Hōgo o chūshin to shite 初期漢訳仏典の研究 : 竺法護を中心として. Ise: Kōgakkan Daigaku Shuppanbu, 2006. — Table 6, p. 87 |
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On the basis of a complex examination of the evidence in the catalogues from CSZJJ to KYL (73-92), Kawano arrives at this corpus of 41 texts, which he thinks can most safely be ascribed to Dharmarakṣa and dated, in order to construct a basis for examining Dharmarakṣa's corpus for the development of translation idiom over the course of his career. This note lists that corpus. Kawano arrives at this corpus on the basis of the following criteria: (1) He accepts texts which were probably dated in the original CSZJJ, as represented by the Koryŏ (Kawano shows that the version of CSZJJ received via the Song[-Yuan-Ming] line of transmission includes a large set of problematic additional dates); (2) He accepts texts first dated in Fajing, as long as the date was accepted by Zhisheng in KYL; (3) He rejects texts for which a translation date first appears in LDSBJ; (4) He adds one further text (T810) that can be dated on the basis of a (very early manuscript) colophon. [Note: This list includes four (or five?) lost texts, and a couple of texts ascribed to other translators in the received canon. The number of lost texts is uncertain, because the list includes a 無量壽經, which some modern scholars would be inclined to identify with T360 ascribed to Kang Sengkai 康僧鎧---MR.] Entry author: Michael Radich |
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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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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. — T2145:55.7b12-8c9 |
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In the list of texts ascribed to Dharmarakṣa by Dao'an, 28 bear dates. One of these (the 五蓋疑結失行經) has a note saying that Dao'an did not think it looked like a Dharmarakṣa text. This note lists the remaining 27. [Zürcher (2007): 66 suggests that this may be evidence that "in these cases [Dao'an's] attribution was based upon early dated colophons", which may mean that these attributions can be regarded as some of the strongest in the Dharmarakṣa corpus, on external grounds.] 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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[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). — 66 |
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Zürcher states that in the list of texts ascribed to Dharmarakṣa by Dao'an, 29 bear dates [I actually count 28; further, one, the 五蓋疑結失行經, has a note saying that Dao'an did not think it looked like a Dharmarakṣa text, and so I also exclude it---MR]. This note lists the remaining 27. Zürcher suggests that this may be evidence that "in these cases [Dao'an's] attribution was based upon early dated colophons". [This may mean that these attributions can be regarded as some of the strongest in the Dharmarakṣa corpus, on external grounds.] 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. — 275 |
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 Baonü jing 寶女經 Mahāyānopadeśa-sūtra T399, which Sengyou dated May 26, 287. He adds that the text is also known as Baonü wenhui jing 寶女問慧經. Entry author: Sophie Florence |
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[Chen 2005] Chen, Jinhua. "Some Aspects of the Buddhist Translation Procedure in Early Medieval China: With Special References to a Longstanding Misreading of a Keyword in the Earliest Extant Buddhist Catalogue in East Asia." Journal Asiatique 293.2 (2005): 603-662. — 657-661 |
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Chen lists thirty-three texts discussed in Sengyou's Chu sanzang ji ji for which dates are given, but where those dates cannot be corroborated by any "translation documents" [meaning primary sources discussing circumstances etc. of translation, such as colophons]: Fangdeng nihuan jing 方等般泥洹經 T378; Entry author: Sophie Florence |
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[Okabe 1963] Okabe Kazuo 岡部和雄 . “Jiku Hōgo no yakkyō ni tsuite 竺法護の訳経について.” IBK 11, no. 1 (1963): 148-149. |
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Okabe’s main aim is to assess the reliability of Fei Changfang’s LDSBJ, using ascriptions to Dharmarakṣa as a test case. Okabe studies 40 ascriptions to Dharmarakṣa that appear for the first time in LDSBJ [T2034 (XLIX) 61c11-64c13], and concludes that they are highly unreliable. The same texts are generally already listed in Sengyou’s CSZJJ, but there, they appear as anonymous. In addition, the majority of these texts are identified by Sengyou as sūtras excerpted from larger collections, such as the Āgamas, the 六度集經 T152, the Mahāsaṃnipāta T397, the “Sūtra of the Wise and the Foolish” 賢愚經 T202, or Dharmarakṣa’s Jātaka 生經 T154. Okabe gives the example of the Guangshiyin jing 光世音經, which is no longer extant, but which the records of other catalogues indicate was probably the Avalokiteśvara Chapter of Dharmarakṣa’s Saddharmapuṇḍarīka T263, circulated as an independent text. [This likelihood would be corroborated by the fact that 光世音 for Avalokiteśvara is probably confined to Dharmarakṣa’s works; I am grateful to Jan Nattier for pointing out this fact --- MR.] He also shows that another text in the list, the 蜜具經, which is lost but quoted in the Jing lü yi xiang 經律異相 T2121, is an excerpt from T154, with verbatim correspondences too close for it to be considered a separate translation of the same text. A third text, the 悉鞞梨天子詣佛說偈經, is also no longer extant, but Okabe shows by comparison, again with citation in the Jing lü yi xiang, that it was an excerpt from the Saṃyuktāgama. Another six texts (離睡經 T47, 受歲經 T50, 樂想經 T56, 尊上經 T77, 意經 T82 and 應法經 T83), Okabe argues, were excerpted from the Madhayamāgama, in part following Mizuno Kōgen’s arguments about vestiges of an alternate translation of the whole MĀ collection now split up and variously attributed among our extant texts. A final example, the 身觀經 T612, Okabe says is also “absolutely identical” with a Saṃyuktāgama text [see T101(9) = T101 (II) 495b7-c23], apart from scribal errors, etc., and Okabe says that LDSBJ’s ascription to Dharmarakṣa is therefore “utter nonsense”. On the strength of these examples, Okabe argues that all forty of the texts added to Dharmarakṣa’s name by LDSBJ should be disregarded. This record lists those forty texts (names are given as in LDSBJ, and may differ slightly from Taishō titles). 光世音經 Entry author: Michael Radich |
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[Suzuki 1995] Suzuki Hiromi 鈴木裕美. “Koyaku kyōten ni okeru yakugo ni tsuite: Jiku Hōgo yakushutsu kyōten wo chūshin toshite 古訳経典における訳語について―竺法護訳出経典を中心として.” IBK 43, no. 2 (1995): 198-200. |
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Suzuki regards the texts listed in this entry as genuine Dharmarakṣa translations. She groups them into five types, on the basis of stylistic features: A: T222, T588 , T636 Entry author: Michael Radich |
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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. — 174-177, 181 |
Sakaino presents a list of twenty-seven titles ascribed to Dharmarakṣa, which KYL claimed should be excised as excerpts 別抄 (174-175). According to Sakaino, among the twenty-seven titles, six were already listed as Dharmarakṣa’s work in CSZJJ, while the remaining twenty-one titles were taken by Fei from Sengyou’s “newly compiled catalogue of anonymous scriptures” 新集失譯錄 of CSZJJ. Sakaino states that it is clear that Fei took those anonymous titles from CSZJJ and attributed to Dharmarakṣa, without any evidential basis. (This entry is associated with two extant titles possibly to be associated with titles among the twenty-seven.) [Note: It is puzzling that Sakaino presents this evidence as if it features in Zhisheng's KYL, whereas in fact, he seems to be referring to Yuanzhao's 圓照 continuation of that catalogue, the 貞元新定釋教目錄, T2157 (LV} 794b13-c5 --- MR.] Sakaino also claims that [this catalogue] went too far in excising all twenty-seven titles. This is because, an excerpt 別抄 should be the same text as a certain part of a larger text, whereas the cataloguer here excises texts including alternate translations 異譯, that is to say, texts with the same content, but not necessarily the exact same text. According to Sakaino, those alternate translations should not have been excised. For example, the catalogue states that the Pusa hui guo jing 菩薩悔過經[cf. 文殊悔過經? T459 ascribed to Dharmarakṣa] should be excised as an excerpt from the 十住論, but rather, that the 十住毘婆沙 was translated by Buddhayaśas 佛陀耶舎. In addition, the 菩薩悔過經 is probably a totally different text from the 十住論 (181). Here are the 27 titles the (Zhenyuan) Kaiyuan lu claims should be excised: Entry author: Atsushi Iseki |
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[Jiu lu CSZJJ] Jiu lu 舊錄 as reported by CSZJJ 出三藏記集 T2145. — T2145 (LV) 7c24-25 |
Sengyou cites a/the Jiu lu 舊錄 as a source for information about the 寶女經: 寶女經四卷(舊錄云寶女三昧經或云寶女問慧經太康八年四月二十七日出) Entry author: Michael Radich |
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[Jiu lu CSZJJ] Jiu lu 舊錄 as reported by CSZJJ 出三藏記集 T2145. — T2145 (LV) 7b12-9c4 |
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In the section of the 新集經論錄, CSZJJ Fascicle 2, on Dharmarakṣa, Sengyou lists the following 32 texts for which a/the Jiu lu 舊錄 is cited in evidence in interlinear notes. He cites the Jiu lu for information about alternate titles. 賢劫經七卷, cf. T425 Sengyou also cites the Jiu lu for the 超日明經 T638, which, according to his information, was translated initially by Dharmarakṣa and then revised and abridged by Nie Chengyuan 聶承遠. Entry author: Michael Radich |
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