| Identifier | [None] |
| Title | Gengchu Asheshi wang jing 更出阿闍世王經 [CSZJJ] |
| Date | [None] |
| Translator 譯 | Dharmarakṣa 竺法護, 曇摩羅察 [CSZJJ] |
| Preferred? | Source | Pertains to | Argument | Details |
|---|---|---|---|---|
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No |
[Miyazaki 2012] Miyazaki Tenshō 宮崎展昌. Ajase ō kyō no kenkyū: sono hensan katei no kaimei o chūshin toshite 阿闍世王経の研究―その編纂過程の解明を中心として―. A Study of the Ājātaśatrukaukṛtyavinodana: Focusing on the Compilation Process. Tokyo: Sankibo Press, 2012. — 12-13 |
Dharmarakṣa is attributed with a second translation of the Ajātaśatrukaukṛtyavinodana 更出阿闍世王經 in CSZJJ and following catalogues. Miyazaki argues that this is a “ghost” text produced by Dao’an’s failure to recognise 普超三昧經 and 阿闍世王經 as alternate titles for the same text. Entry author: Michael Radich |
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No |
[Boucher 2006] Boucher, Daniel. “Dharmarakṣa and the Transmission of Buddhism to China.” In China at the Crossroads: A Festschrift in Honor of Victor H. Mair. Special issue of Asia Major, 3rd Ser., 19, no. 1-2 (2006): 13-37. — 25-26, 28-29 |
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The 23 texts appearing on this list are all given dates in CZSJJ between the years 303 and 305. Boucher does not give his sources for individual dates in this list, saying only "I will coordinate the list of his translation corpus provided by Sengyou...with the preserved colophons that provide information on the dates and locations at which some texts were translated." [However, all dates appear in a list of Dharmarakṣa’s works at CSZJJ T2145:55.7b12-9c24. There, with the sole exception of that for T435, the Taishō apparatus indicates that these dates are found only in alternate witnesses, usually the Song, Yuan and Ming together, but not in the Korean---MR.] Boucher says of texts on this list (28-29): "From 303 to 305 there appears to be a rash of rapidly completed short texts. However, there are several reasons why we might be suspicious of these records. First, it was precisely during this period that northern China was in a desperate state of political and social turmoil. The Xiongnu and Xianbei had forced the emperor to flee the capital in 304, ravaging Luoyang before turning westward to attach Chang'an in 306. Although this by no means proves that Dharmarakṣa could not have found safe haven in which to continue his translation work, conditions would certainly have been far from ideal. Second, some of our records of these translations are in doubt. For example, the Shelifu huiguo jing that is currently extant is attributed to An Shigao but almost certainly postdates both him and Dharmarakṣa [no reference given]. If this is the same text referred to by Sengyou, it is a mistaken attribution. Also, the dates of all the texts translated in 304 except Yanjingding jing are uncertain; they refer either to dates that are not known to exist from our calendrical sources (e.g. the third year of the Tai'an 太安 period) or to dates that are ambiguous." Boucher's list, with his Sanskrit equivalents for the titles where he proposes on, and Chu sanzang ji ji (T2145) loci [not provided by Boucher], is as follows: 樓炭經 Lokasthāna-sūtra [listed as lost in CSZJJ 8c20] [The CSZJJ note applying to all these texts reads: Entry author: Michael Radich |
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No |
[Sakaino 1935] Sakaino Kōyō 境野黄洋. Shina Bukkyō seishi 支那佛教精史. Tokyo: Sakaino Kōyō Hakushi Ikō Kankōkai, 1935. — 194 |
Sakaino points out that the Pu chao jing 普超經 (cf. T627) was listed by Sengyou as two different texts (普超經 and 更出阿闍世王經, cf. T626). KYL corrected this mistake. Entry author: Atsushi Iseki |
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No |
[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. — T2145:55.7b25-c1 |
Entry author: Michael Radich |
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