| Identifier | T0559 [T] |
| Title | *Mahālalikā-paripṛcchā-sūtra, *Mahallikā-paripṛcchā-sūtra(?) [Nattier 2007b] |
| Date | [None] |
| Translator 譯 | Zhi Qian 支謙 [Nattier 2007b] |
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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[Nattier 2007b] Nattier, Jan. “Brief Communication: A Reassessment of the Dates and Translator Attributions of the Laonüren jing (老女人經) T559 and the Laomu jing (老母經) T561 .” ARIRIAB 10 (2007): 529-532. |
Traditionally ascribed to Zhi Qian, but T561, which is treated in the canon as an anonymous Liu Song trans., actually matches Zhi Qian much better in style. Entry author: Michael Radich |
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[Tokiwa 1938] Tokiwa Daijō 常盤大定. Gokan yori Sō Sei ni itaru yakukyo sōroku 後漢より宋斉に至る訳経総錄. Tokyo: Kokusho Kankōkai, 1938 (reprinted 1973). — 65-69 |
Tokiwa analyses the Lao nüren jing 老女人經 T559 to show that there are indeed cases in which LDSBJ added correct information, presumably by referring to previous catalogues. The Lao nüren jing is ascribed to Zhi Qian 支謙, and was already included in Dao’an’s catalogue. LDSBJ added that according to the Wu catalogue 呉錄, it was also called the Lao nü jing 老女經 or Lao mu jing 老母經. Tokiwa points out that a Lao mu jing 老母經 (cf. T561) was included in CSZJJ with no ascription, and that both the Lao nüren jing ascribed to Zhi Qian and the anonymous Lao mu jing are extant today as separate texts in the Taishō (T559, T561 respectively). Tokiwa compares the two texts and judges that they are variant versions of the same text, with only minor differences produced during the process of transmission. This means that LDSBJ (and the Wu catalogue) were right in presenting Lao nüren jing and Lao mu jing as alternate titles for the same text, not different texts. Tokiwa then refers to a fragment of another version of the same text collected by Nakamura Fusetsu 中村不折, and maintains that the three versions clearly show how the text changed in its details over time. Tokiwa gives a list of differences between the three versions, with the Lao nüren jing ascribed to Zhi Qian as the oldest, followed chronologically by Nakamura’s version, and then by the anonymous Lao mu jing (65-69). Thus, there were (at least) three versions of the Lao nüren jing when the Wu catalogue was compiled, since that catalogue mentioned the newest one, the Lao mu jing. The Lao mu jing was listed without an ascription by Sengyou because it would have naturally been impossible to identify a translator, so long as Sengyou considered the Lao mu jing to be a different text from the Lao nüren jing ascribed to Zhi Qian. 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). — 50, 336 n. 137 |
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According to Zürcher, Sengyou attributed thirty-six texts to Zhi Qian 支謙, of which twenty-three have survived: T54, T68, T76, T87, T169, T185, T198, T225, T281, T362, T474, T493, T532, T533, T556, T557, T559, T581, T632, T708, T735, T790, T1011. However, Zürcher notes that T68 “is not mentioned by Dao’an.” This entry includes all twenty-three texts accepted by Zürcher as genuine Zhi Qian translations. Entry author: Sophie Florence |
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[Fajing 594] Fajing 法經. Zhongjing mulu 眾經目錄 T2146. — T2146 (LV) 117c27 |
老母經 is treated by an interlinear note in Fajing as an alternate title for the 老女人, and the text is ascribed in an interlinear note to Zhi Qian: 老女人經一卷(亦名老母經)(吳世支謙譯); but in the Taishō the Zhi Qian version is treated as a separate text, T559. [Note: Nattier (2008): 144-145, (2007b), says that T559 is the older of the two versions, and T561 is a revision of T561; but it is actually T561 that should be regarded as the work of Zhi Qian. 老母經 is treated as an anonymous text in CSZJJ, which should mean that the ascription of this title to Zhi Qian is first seen in this Fajing note; however, the 老女人經 is already ascribed to Zhi Qian in CSZJJ.] Entry author: Michael Radich |
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[Fei 597] Fei Changfang 費長房. Lidai sanbao ji (LDSBJ) 歷代三寶紀 T2034. — T2034 (XLIX) 57c3, 91c16 |
The title attached to the present T561 is given as an alternate title for a Zhi Qian text, 老女人 (cf. T559) referring to the Wu lu and CSZJJ. The same title is also ascribed to Guṇabhadra et al., again with no particular source. [NOTE, with regard to this confusion between the two versions of the text: Nattier 2008: 144-145, 2007b, has shown that T559 is actually the older of the two versions, and T561 should be regarded as the work of Zhi Qian.] Entry author: Michael Radich |
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Yes |
[Nattier 2007b] Nattier, Jan. “Brief Communication: A Reassessment of the Dates and Translator Attributions of the Laonüren jing (老女人經) T559 and the Laomu jing (老母經) T561 .” ARIRIAB 10 (2007): 529-532. |
Actually matches Zhi Qian much better in style than T559, which is ascribed to him. Thus, T561 should be reascribed to Zhi Qian. See also Nattier (2008): 144-145. T561 is merely a "lightly revised version" of T559, which is older. Entry author: Michael Radich |
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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. — 113-114 |
Sakaino claims the following about the Lao nüren jing 老女人經 [T559]: The Lao nüren jing is the first translation of the same text as the Lao mu jing 老母經 T561. Although CSZJJ records that Dao’an stated that the Lao nüren jing was from the Abhidharma 阿毘曇, the extant text is clearly a“Mahāyāna” text. Sakaino further claims that the extant Lao nüren jing is probably the work of *Lokakṣema, not of Zhi Qian. There are a number of confusions regarding ascriptions among the translation works of *Lokakṣema, Zhi Qian and Dharmarakṣa, even in Dao’an and Sengyou, and this Lao nüren jing is probably one such case. As *Lokakṣema was probably the person who introduced Amitābha worship to China and first used Amituo 阿彌陀 as the Chinese name for Amitābha, it is plausible that he was the translator of T559. According to Sakaino, the use of 墮舍羅 for Vaiśāli also indicates that *Lokakṣema was the translator. Entry author: Atsushi Iseki |
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