| Identifier | T0810 [T] |
| Title | 諸佛要集經 [T] |
| Date | 292 [T810 Toyuq colophon] |
| "handle the Indic text", [手]執梵[文], [手]執胡[本] | Dharmarakṣa 竺法護, 曇摩羅察 [T810 Toyuq colophon] |
| Translator 譯 | Dharmarakṣa 竺法護, 曇摩羅察 [T] |
| Amanuensis 筆受 | Zhu Fashou 竺法首 [Tsui 2013] |
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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[Tsui 2013] Tsui Chunghui. “Silk Road and Early Buddhist Scribal Culture in China (3-5 C).” Singapore Journal of Buddhist Studies 新加坡佛学研究学刊 1 (2013): 63-107. — 81 |
Tsui states that according to CSZJJ, Fashou acted as amanuensis for Dharmarakṣa's translations on three occasions: for the Buddhasaṅgīti-sūtra 諸佛要集經 T810 (in 292); the Acaladharmamudrā-sūtra 聖法印經 T103 (294); and for two texts on a single occasion, via. the Tathāgatajñānamudrāsamādhi-sūtra 慧印三昧經 (for which the only extant text is ascribed to Zhi Qian, T632) and the Sarvavaipulyavidyāsiddhi-sūtra 濟諸方等學經 T274. Entry author: Michael Radich |
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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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[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. — 271 |
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 Yaoji jing 要集經 Buddhasaṃgīti-sūtra T810. He adds that the text is also known as Zhufo yaoji jing 諸佛要集經 or Fotuo sengqiti 佛陀僧祇提. Boucher writes that there is an extant manuscript of Dharmarakṣa’s translation dated 296, discovered by an Ōtani expedition to the Turfan Basin in 1912. He refers to discussion of this manuscript and its colophon elsewhere in his own dissertation (Chapter Two, colophon no. 12). Entry author: Sophie Florence |
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[Chen 1983] Chen Guocan 陳國燦. "Tulufan chutu de Zhufo yaoji jing canjuan yu Dunhuang gaoseng Zhu Fahu de yijing kaolüe" 吐魯番出土的《諸佛要集經》殘卷與敦煌高僧竺法護的譯經考略. Dunhuangxue jikan 敦煌學輯刊 (1983): 1/2:6–13. |
The colophon of the *Buddhasaṅgīti-sūtra 諸佛要集經 T810 fragment discovered in Turfan does not specify the place where the text was translated. Chen Guocan argues that this fragment was translated in Luoyang 洛陽 in 292, copied in Jiuquan 酒泉 by Zhu Fashou 竺法首 in 296, and then brought to Turfan (p. 9). Chen traces Dharmarakṣa's travels according to the colophons of his translation and his assistants mentioned therein. According to the colophons of the Tathāgatamahākaruṇā-sūtra 如來大哀經 T398 and the Tathāgatotpattisaṃbhava-nirdeśa 如來興顯經 T291, Dharmarkṣa was in Luoyang on 23/8/291 and 25/12/291. This makes it very likely that T810, dated 22/1/292 in the colophon of the Turfan manuscript fragment, was also translated in Luoyang. The same scribe mentioned in the Turfan colophon, Nie Chengyuan 聶承遠, was also the scribe of T398 and the (lost) Śūraṃgamasamādhi-sūtra 首楞嚴三昧經 (translated 4/9/291). According to the colophon of the *Acaladharmamudrā 聖法印經 T103, Dharmarakṣa was in Jiuquan on 25/12/294, and the scribe 筆受者 was Fashou 竺法首. The colophon of the Turfan Buddhasaṅgīti fragment reads [筆]授聶承遠 and 竺法首寫已, which shows that it might be a copy by Zhu Fashou of the text already translated in 291 in Luoyang written by Nie Chengyuan. This text was later brought to Turfan in waves of migration to the west due to wars in the "Central Plains" region 中原. Entry author: Chia-wei Lin |
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[T810 Toyuq colophon] Zhu Fashou 竺法首(?). Colophon to the Dunhuang manuscript of the Buddhasaṅgīti-sūtra 諸佛要集經 T810. |
Boucher (1996): 81 translates: Entry author: Michael Radich |
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