| Identifier | T0119 [T] |
| Title | 佛說鴦崛髻經 [T] |
| Date | [None] |
| Translator 譯 | Faju 法炬 [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).
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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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[Mizuno 1989] Mizuno Kōgen 水野弘元. "Kan'yaku Chū agon kyō to Zōichi agon kyō 漢訳『中阿含経』と『増一阿含経』." Bukkyō kenkyū 仏教研究 18 (1989): 1-42[L]. Chinese translation: "Hanyi Zhong ahan jing yu Zengyi ahan jing 漢譯《中阿含經》與《増一阿含經》," in Shuiye Hongyuan [=Mizuno Kōgen ], Fojiao wenxian yanjiu: Shuiye Hongyuan zhuzuo xuanji (1) 佛教文獻研究‧水 野 弘 元 著 作 選 集( 一), translated by Xu Yangzhu 許洋主, 509-579. Taipei: Fagu wenhua, 2003. — passim |
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Mizuno studies external evidence suggesting that both EĀ and MĀ were translated twice each, once by “Dharmanandi” [= Zhu Fonian --- SC] and once by Saṅghadeva, and attempts to identify vestiges of the lost second translation of each text in the transmitted canon. This entry covers Mizuno's arguments for the (largely) lost EĀ (arguments for the lost MĀ are treated in a separate entry). Records attesting to a possible second EĀ translation (hereafter "EĀ-alt") are quite messy. In CSZJJ and Fajing’s ZJML, only “Dharmanandi’s” [Zhu Fonian's] version is attested. LDSBJ is the first extant record we have that mentions the second translation by Saṅghadeva. In the next two catalogues, DTNDL and DYKYM, both versions are recorded, while in KYL, Zhisheng identified the version he had access to as Saṅghadeva’s. Thereafter, the Korean edition inherits the attribution of T125 to Saṅghadeva, while the SYM editions attribute it to “Dharmanandi” [Zhu Fonian]. However, the two lines of transmission in fact preserve the same text. Mizuno asserts that the extant T26 and T125 should both be considered as Saṅghadeva’s second translations. This judgement is based upon the contrast with another set of sūtras. Mizuno surveys the single sūtras in the MĀ section and EĀ section of the Taishō (T27-98 for MĀ and T126-151 for EĀ), and proposes that the following texts all share a uniform style that he regards as characteristic of "Dharmanandi" [Zhu Fonian]: EĀ-alt: T29, T39, T89, T106, T119, T122, T123, T127, T131, T133, T134, T136, T138, T139, T140, T149, T215, T216, T508, T684. (Mizuno also regards the following texts as comprising "MĀ-alt", and evincing the same style: T47, T49, T50, T51, T53, T55, T56, T58, T60, T64, T65, T66, T70, T73, T75, T77, T79, T82, T83, T90, T91, T92, T93, T94.) Mizuno bases his judgment of style largely on opening and ending formulas. [However, his own quotations sometimes bear discrepancies with all editions recorded in CBETA --- SC.] Among the 20 EĀ-alt sūtras, 19 are recorded as anonymous in Sengyou’s own „Shiyi zajing lu” 失譯雜經錄in CSZJJ, while 1 was recorded in Dao’an’s “Angong guyijing lu” 安公古異經錄. Mizuno rejects all of the current ascriptions in the Taishō for these works as false information inherited from LDSBJ. Next, Mizuno also examines the excerpts in the Jinglü yixiang 經律異相 T2121 that are attributed to MĀ and EĀ by Baochang. Mizuno lists 15 from EĀ. However, only one of them has correspondence in the extant canon, specifically T119, which is one of the EĀ-alt sūtras Mizuno ascribes to “Dharmanandi” [Zhu Fonian]. In Mizuno’s opinion, Baochang was quite faithful in his practice of quotation (based on comparison of his SĀ excerpts with T99); therefore, Mizuno argues that the rest of the EĀ entries in T2121 must also represent the now lost first EĀ translation by “Dharmanandi” [Zhu Fonian]. [A big pitfall in Mizuno’s method is that he mis-ascribes T125 to Saṅghadeva. Thus, his observation that the EĀ-alt and MĀ-alt sūtras share one uniform style warrants further investigation, and it is questionable how it fits back into the larger picture --- MR, SC.] 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). — 70, 345 n. 254 |
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"Dao’an only speaks about four works translated in the period 290-360 by Faju 法炬, a monk of unknown origin, and about two others translated by Faju together with the śramaṇa Fali 法立.... Later bibliographies have made Faju...the target of...wild attributions: no less than 132 works figure under his name in the late sixth century [LDSBJ], which number is reduced to 40 in the somewhat more critical [KYL]" (70). [MR: In fact, the passage in CSZJJ referred to in Zürcher's note (345 n. 254) shows that Zürcher has made an error here; the two texts supposedly translated with Faju were *among* the four translated by Fali (右四部。凡十二卷。晉惠懷時。沙門法炬譯出。其法句喻福田二經。炬與沙門法立共譯出; T2145:55.9c19-10a3), reducing the total number of ascriptions supported by this evidence even further. The four texts listed are: 樓炭經 (prob. = *Lokasthāna[?] 大樓炭經 T23) The main significance of Zürcher's remark is negative---the remaining ascriptions to Faju and Fali in the modern (Taishō) canon should be regarded as weaker and more open to suspicion. This record lists all such texts: T33, T34, T39, T49, T55, T64, T65, T70, T111, T113, T119, T122, T133, T178, T215, T332, T500, T501, T502, T503, T508, T509, T695, T739. However, we should also note that Zürcher adds:] "Sengyou states that Fali made a great number of translations which were lost during the troubles of the yongjia era (307-313) before they had been copied and put into circulation, a remark which is repeated by Huijiao in his Gaoseng zhuan....It may...have happened that some works were rediscovered at a rather later date, but Sengyou's silence about Faju remains puzzling. Dao'an's catalouge, our invaluable guide for the early period, gives out around 300 AD; although Dao'an compiled it at Xiangyang in 374 and probably added new entries until his death in 385, he did not include any works translated after the end of the Western Jin." Entry author: Michael Radich |
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[Fang and Lu 2023] Fang Yixin 方一新 and Lu Lu 盧鹭. “Jin shiyu nian cong yuyan jiaodu kaobian keyi Fojing chengguo de huigu yu zhanwang” 近十余年從語言角度考辨可疑佛經成果的回顧與展望.” Journal of Zhejiang University (Humanities and Social Sciences Online Edition), Jan. 2023: 1–24. — 12 |
In an article surveying scholarship on questions of attribution in the Chinese canon published in the last decade, Fang and Lu state that Fang and Lu argue that the Aṅgulimālīya-sūtra 鴦崛髻經 T119 differs from the typical language of Faju’s translations at the levels of both prose and verse. They refer to Fang Mei 方梅 and Lu Qiaoqin 盧巧琴. “Han Wei Liuchao shiyi wuti zhi jing yu tong shiqi queqie yijing wenti zhi bijiao––yi Yangjueji jing yu Faju queqie yijing bijiao wei li” 漢魏六朝失譯、誤題之經與同時期確切譯經文體之比較——以《鴦崛髻經》與法炬確切譯經比較為例. Changjiang daxue xuebao (she ke ban) 長江大學學報（社科版） 10 (2015): 49–51. Entry author: Mengji Huang |
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[Mizuno 1989] Mizuno Kōgen 水野弘元. "Kan'yaku Chū agon kyō to Zōichi agon kyō 漢訳『中阿含経』と『増一阿含経』." Bukkyō kenkyū 仏教研究 18 (1989): 1-42[L]. Chinese translation: "Hanyi Zhong ahan jing yu Zengyi ahan jing 漢譯《中阿含經》與《増一阿含經》," in Shuiye Hongyuan [=Mizuno Kōgen ], Fojiao wenxian yanjiu: Shuiye Hongyuan zhuzuo xuanji (1) 佛教文獻研究‧水 野 弘 元 著 作 選 集( 一), translated by Xu Yangzhu 許洋主, 509-579. Taipei: Fagu wenhua, 2003. |
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Mizuno studies external evidence suggesting that EĀ ws translated twice (see separate CBC@ entry), and proposes that vestiges of the lost, second translation (which he ascribes to *Dharmanandin/Zhu Fonian) survive as a group of individual sūtras in the Taishō: T29, T39, T89, T106, T119, T122, T123, T127, T131, T133, T134, T136, T138, T139, T140, T149, T215, T216, T508, T684. This entry lists those texts as a group. Entry author: Michael Radich |
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