| Identifier | T310(33) [Kanakura 1972] |
| Title | Vimaladattāparipṛcchā, 無垢施菩薩應辯會 [Kanakura 1972] |
| Date | [None] |
| Translator 譯 | Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 [CSZJJ] |
| Preferred? | Source | Pertains to | Argument | Details |
|---|---|---|---|---|
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No |
[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. — T2145 (LV) 22c14 |
In Sengyou's Chu sanzang ji ji, T310(33) is regarded as an anonymous translation, that is to say, it is listed in the "Newly Compiled Continuation of the Assorted List of Anonymous Translations" 新集續撰失譯雜經錄 (juan 4): 無垢施菩薩分別應辯經一卷(即是異出離垢經). Entry author: Michael Radich |
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No |
[Kanakura 1972] Kanakura Enshō 金倉円照. “Hoke kyō ni okeru Hōgo to Rajū no yakugo 法華経における法護と羅什の訳語.” In Hoke kyō no Chūgokuteki tenkai 法華経の中国的展開, edited by Sakamoto Yukio 坂本幸男, 445-470. Kyoto: Heirakuji shoten, 1972. — 458 |
The Vimaladattāparipṛcchā 無垢施菩薩應辯會 T310(33) is ascribed to Nie Daozhen 聶道真, but Kanaoka points out that it starts, anachronistically, with 如是我聞 [only found in texts of solid ascription from Kumārajīva onward --- MR]. Kanakura's conclusion is that Nie Daozhen worked in a transitional period between the older formula 聞如是 and the new 如是我聞. Entry author: Michael Radich |
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No |
[Fei 597] Fei Changfang 費長房. Lidai sanbao ji (LDSBJ) 歷代三寶紀 T2034. — T2034 (XLIX) 66a2 |
The ascription of T310(33) to Nie Daozhen in the present canon (the Taishō) probably dates back to LDSBJ, which cites no particular source. Entry author: Michael Radich |
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No |
[Fajing 594] Fajing 法經. Zhongjing mulu 眾經目錄 T2146. — T2146 (LV) 119a6 |
Ascribed to Dharmarakṣa in an interlinear note in Fajing: 無垢施菩薩分別應辯經一卷(晉世竺法護譯). [This text is treated as anonymous in CSZJJ --- MR.] Entry author: Michael Radich |
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No |
[Radich 2019] Radich, Michael. “Fei Changfang’s Treatment of Sengyou’s Anonymous Texts.” Journal of the American Oriental Society 139.4 (2019): 819-841. |
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According to the abstract, Radich argues: "Fei Changfang/Zhangfang’s 費長房 Lidai sanbao ji 歷代三寶紀 T2034 (completed in 598) is a source of numerous problematic ascriptions and dates for texts in the received Chinese Buddhist canon. This paper presents new evidence of troubling patterns in the assignment of new ascriptions in Lidai sanbao ji, and aims thereby to shed new light on Fei’s working method. I show that Lidai sanbao ji consistently gives new attributions to the same translators for whole groups of texts clustering closely together in a long list of texts treated as anonymous in the earlier Chu sanzang ji ji 出三藏記集 T2145 of Sengyou 僧祐 (completed ca. 515). It is impossible that Sengyou grouped these texts together on the basis of attribution, since he did not know them. The most economical explanation for the assignment of each individual group to the same translator in Lidai sanbao ji, therefore, is that someone added the same attributions in batches to restricted chunks of Sengyou’s list. This and other evidence shows that Lidai sanbao ji is even more unreliable than previously thought, and urges even greater critical awareness in the use of received ascriptions for many of our texts." Radich argues that the patterns of unreliable information he has here uncovered cast doubt upon the ascriptions of all the texts affected. Extant texts affected are the following (from Radich's Appendix 1; listed in order of Taishō numbering; listing gives title, Taishō number, Taishō ascription, and locus in LDSBJ): 七佛父母姓字經 T4, Anon., former Wei 前魏, 60b19. This CBC@ entry is associated with all of affected extant texts. Entry author: Michael Radich |
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