| Identifier | T0265 [T] |
| Title | 薩曇分陀利經 [T] |
| Date | 漢; 三國 [Zürcher 1959/2007] |
| Unspecified | *Lokakṣema, 支婁迦讖 [Sakaino 1935] |
| Translator 譯 | Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 [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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[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). — 344-345 n. 246 |
The Satanfentuoli jing 薩曇分陀利經 T265 is, as far as we know, the only extant translation of the Lotus-sūtra from before Dharmarakṣa’s time. The Satanfentuoli jing is anonymous and incomplete; according to Zürcher, it corresponds to the 11th parivarta of the Sanskrit version, or sections 10-12 of Dharmarakṣa’s and Kumārajīva’s versions. Zürcher suggests that this translation dates from the “late Han or Sanguo times” on the basis of the translator’s glosses. Entry author: Sophie Florence |
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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. — 264 |
Boucher states that the Satanfentuoli jing 薩曇分陀利經 T265 corresponds to chapter 11 of Dharmarakṣa's text and chapters 11 and 12 of Kumārajīva's version of the Saddharmapuṇḍarīka. 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. — 195-198 |
The *Saddharmapuṇḍarīka-sūtra 薩曇分陀利經 [T265, currently listed as an anonymous text of the W. Jin] is most likely to be the work of *Lokakṣema. It was recorded by Dao’an in his catalogue of anonymous translations 失譯錄 as the 分陀利經 in 1 juan. Sakaino’s reasons for his claim are as follows: the translation was made in the Han period (since four glossess in the text use the expression 漢云, e.g., 漢云法華 to the transliteration word 薩曇分陀利); and the text contains terms specific to *Lokakṣema, e.g., 恒邊沙 (195-196). Sakaino points out that this scripture presents an early form of the Lotus 法華經 (detailed explanation on 196-198). Entry author: Atsushi Iseki |
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[Ōno 1954] Ōno Hōdō 大野法道. Daijō kai kyō no kenkyū 大乗戒経の研究. Tokyo: Risōsha 理想社, 1954. — 123-124 |
The *Saddharmapuṇḍarīka sūtra 薩曇分陀利經 (T265, anonymous) in one juan is an abridged version 抄要經 of the “larger version” 大本, with complete opening, main and concluding sections 序正流通三分 according to the regular structure of a sūtra. One-third of the first part 始部 is an abridgement 抄要 of the beginning and end of the Prabhūtaratna chapter 見寶塔品 of the larger version, while the rest of the text excerpts the entire Devadatta chapter 提婆品. Entry author: Atsushi Iseki |
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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. |
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Zürcher examines texts reported in CSZJJ as having been treated by Dao'an as anonymous, focusing on identifying texts that are still extant. He identifies the following titles, and provides a short survey of their content: T29 Xianshui yu jing 鹹水喻經 Zürcher argues that the works in this category share “certain common features and show a predilection for certain topics, to the exclusion of others, and that for that reason they may be regarded as a scriptural tradition belonging to a special type of early Chinese Buddhism.” He describes these works as heterogenous in style and short in length (22-240 columns of 18 characters), with some possibly dating back all the way to the late Han. He argues that these short works may give us a glimpse of “Buddhism at the sub-elite level” at an early stage of development, as opposed to the lengthy seminal texts, which required a lot of resources to produce. Content-wise, Zürcher further concludes that these works are far removed from the sphere of scholastic speculation or ontological ideas, and rather seem to respond to practical concerns of daily life, often through anecdotes. Entry author: Merijn ter Haar |
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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 Fentuoli jing 分陀利經 is included in the section of the Dao'an/CSZJJ list for texts listed as “missing” 闕; Sengyou adds an interlinear note: 舊錄云薩芸[分 SYM]芬陀利經或云是異出法花經; 18a13. 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 Satan fentuoli jing 薩曇[芬 M]分陀利經 T265, listed in the present canon (T) as anonymous 失譯. Entry author: Merijn ter Haar |
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