| Identifier | T0434 [T] |
| Title | 佛說稱揚諸佛功德經 [T] |
| Date | Linjia 麟嘉 6 = 394 [Hureau 2006] |
| Translator 譯 | Jijiaye, 吉迦夜, *Kivkara?, *Kiṃkara?, *Kiṃkārya? [T] |
| Amanuensis 筆受 | Lin 林 [Hureau 2006] |
| Tokharian translator | Tanmobotan 曇摩跋檀 [Hureau 2006] |
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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[Saitō 2013 ] Saitō Takanobu 齊藤隆信. Kango butten ni okeru ge no kenkyū 漢語仏典における偈の研究. Kyoto: Hōzōkan, 2013. — 236-237 |
Saitō quotes verses from the *Kusumasaṃcaya-sūtra 称揚諸仏功徳経 T434, to show that the last character of each line rhymes in each of the four four-line stanzas (103a, with the rhyme 韻目 and rhyme class 韻部 of each line, Saitō 236-237). Although the first stanza contains two different rhyme types 韻目 according to the rhyme system at the time of translation (namely, “jan” 雄 and “jun” 殃 at the end of the second and the forth lines respectively), Saitō thinks that probably the translators (Jijiaye 吉迦夜 and Tanyao 曇曜) intended that stanza, too, to have only one rhyme type, because all of the other three stanzas have only one rhyme type, and we only ever see differentiation between “jan” 雄 and “jun” 殃 five times, always in scriptures produced in the Liu-Song 劉宋 period. Entry author: Michael Radich |
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[Hureau 2006] Hureau, Sylvie. "Preaching and Translating on poṣadha Days: Kumarajiva's Role in Adapting an Indian Ceremony to China." Journal of the International College for Postgraduate Buddhist Studies 10 (2006): 118-86. — 101 |
Hureau points to a very interesting document attached to T434, which describes the circumstances of its translation in 麟嘉 6 (394) [this reign period is attached to the regime of 呂光, who held Kumārajīva "hostage" for seventeen years --- MR], in Kucha 龜茲. [In her brief discussion, Hureau omits some details, and I am unsure of her interpretation in some others; this note is based, to the best of my ability, on the text of the document itself, copied below --- MR.] The text was first translated by an Abhidharma master Tanmobatan 曇摩跋檀 from "Fan" into Tokharian 龜茲語. A figure named only as Lin 林, presumably the author of the document, commissioned 請命 that first translation. A monk called Huihai 慧海, who was bilingual in Tokharian and Chinese 晉音, was then "commanded" 命使 by this same Lin to translate the text into Chinese, and Lin himself acted as amanuensis. [Hureau states that "a Chinese monk who was present at that time brought the manuscript to China where it was translated into Chinese...", but this seems to me to overlook the detail that the same figure, Lin, commissioned both phases of the operation, and that the Chinese translation is explicitly stated to have been from Tokharian; I also myself can see no reference to a manuscript in the document, nor to a change in scene to China. If this account is accurate, our present text should therefore represent a second-hand translation from Tokharian, rather than a direct translation from the Indic base text --- MR.] 麟嘉六年六月二十日，於龜茲國金華祠演出此經，譯梵音為晉言。曇摩跋檀者，通阿毘曇，暢諸經義，又加究盡摩訶衍事，辯說深法，於龜茲國博解第一。林即請命出此經，檀手自執梵本，衍為龜茲語經。當如是時，道俗歡喜歎未曾有，競共諷誦美其功德。沙門慧海者，通龜茲語，善解晉音。林復命使譯龜茲語為晉音，林自筆受，章句鄙拙，為辭不雅，貴存本而已。其聞此經，歡喜信樂，一心恭敬，受持諷誦諸佛名字、興顯讚揚如來功德，廣加宜傳，得不退轉，疾成無上正真之道，無數天魔不能毀壞無上道心。所生之處，嚴淨佛剎，常得值遇諸佛世尊。端正殊妙，顏容光澤，常能解了無量智慧。得無礙辯，常為眾生闡揚大法，於大眾中最為上首。後成佛時。剎土清淨。於諸佛國。最尊第一。願使十方無量眾生普令諷持，解了如來無礙之慧功德巍巍，亦當如此諸佛世尊, T434 (XIV) 105a15-b4. Entry author: Michael Radich |
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[Er Qin lu] Sengrui 僧叡. Er Qin lu 二秦錄. |
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Fei Zhangfang reports that the Er Qin lu, which he ascribes to Sengrui, was his source (or among his sources) for his ascriptions of 24 texts to Kumārajīva. The following titles can be identified with fair confidence with texts in the present Taishō: 摩訶般若波羅蜜經三十卷, T223 The following titles on Fei's list are more difficult to identify with extant texts: 大方等大集三十卷, T397?(!), or some version of the Kāśyaparivarta? Entry author: Michael Radich |
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[Bie lu (DH mss)] "Liu Song" Zhongjing bie lu 劉宋眾經別錄, S.2872, P.3747. Dating complex and unclear. |
In the "Liu Song" Zhongjing bie lu 劉宋眾經別錄, as represented by a Dunhuang manuscript fragment, P.3747, the following title appears: 稱揚諸佛功德經一卷 (title #25 in the numbering given to the Bie lu manuscript in the transcription of Tan 1991). This title corresponds to T434. The title is followed by an interlinear note ascribing the text to Kumārajīva: 晉安帝時天竺鳩摩羅什于逍遙園譯出 In the present Taishō, T434 is ascribed to Jijiaye. In CSZJJ, it seems likely that this wording is echoed in Sengyou's note to his full list of 35 titles for Kumārajīva: 右三十五部。凡二百九十四卷。晉安帝時。天竺沙門鳩摩羅什。以偽秦姚興弘始三年至長安。於大寺及逍遙園譯出, T2145 (LV) 11a25-27. It is noteworthy that T434 is not the last title in the CSZJJ list (though it does appear earlier in the list, at 11a3). The verbatim correspondence of wording between these two sources raises interesting but difficult questions about the chronological priority between the Bie lu and CSZJJ. A further difficult question is whether one of the two directly borrowed from the other, or whether they drew on a common third source. Consideration of these questions must take into consideration the fact that the Bie lu, as witnessed in two Dunhuang fragments, contains a number of notes displaying such correspondences to the wording of CSZJJ. 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. — 14 |
In an article surveying scholarship on questions of attribution in the Chinese canon published in the last decade, Fang and Lu state that Zhang Guoliang argues that the *Kusumasaṃcaya-sūtra 稱揚諸佛功德經 T434 was translated before the Northern Wei dynasty. They refer to Zhang Guoliang 張國良. “Yuan Wei yijing yiwen yanjiu” 元魏譯經異文研究. PhD diss., Hunan shifan daxue 湖南師範大學 (2016): 205–211. Entry author: Mengji Huang |
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