| Identifier | T0212 [T] |
| Title | 出曜經 [T] |
| Date | after 408 [Greene 2012] |
| Translator 譯 | Zhu Fonian 竺佛念 [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 |
|---|---|---|---|---|
|
No |
[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 |
|
|
|
No |
[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. — T212 (IV) 609b25-c14 |
The preface to T212 by Sengrui 僧叡, the 出曜經序, T212 (IV) 609b25-c14, states that work on the Chu yao jing was completed in the year 399 (during the spring of the inaugural reign year of Hongshi 弘始元年/後秦皇初六年春, 609c9). Entry author: Billy Brewster |
|
|
|
No |
[Palumbo 2013] Palumbo, Antonello. An Early Chinese Commentary on the Ekottarika-āgama: The Fenbie gongde lun 分別功德論 and the History of the Translation of the Zengyi ahan jing 增一阿含經. Dharma Drum Buddhist College Research Series 7. Taipei: Dharma Drum Publishing Co., 2013. — 63-64, n. 130 |
Following the preface attributed to Sengrui, Palumbo dates the translation of the Chuyao jing T212 to the spring of 399, and identifies the "Master" (shi 師) He 和 as being most likely Fahe, the former chief editing assistant in Dao'an's team. Based on Fahe's biography, Palumbo surmises that Fahe most likely journeyed back to Guanzhong upon an invitation from Yao Xu 姚緒 (fl. 384-406), partook in this project, and died there. Citing Hiraoka 2007, Palumbo also suggests that T212 might have been a compilation of miscellaneous materials produced in China. Palumbo also mentions Jan Nattier's similar view (shared via personal communication) based on her observation that T212 shows clear dependence on T210, Zhi Qian's translation of the Dharmapāda. Entry author: Sharon Chi |
|
|
|
No |
[Greene 2012] Greene, Eric Matthew. “Meditation, Repentance and Visionary Experience in Early Medieval Chinese Buddhism.” PhD dissertation, U. C. Berkeley, 2012. — 27, n. 50 |
Greene argues that the “translation” of the Chu yao jing probably did not take place until after Buddhabhadra’s arrival in China (i.e., after 406-8), which is significantly later than the dates of composition given in bibliographic catalogs, and a preface to the work. According to the catalog section of CSZJJ, the Chu yao jing was rendered into Chinese in Chang’an by Zhu Fonian 竺佛念 sometime between 373 and 383 (T2145 [LV] 10c5–6). LDSBJ states that the Chu yao jing was completed in 374 (T2034 [XLIX] 77a12). These dates are "flatly contradicted" by Zhu Fonian’s biography in CSZJJ, which explains that Zhu Fonian first began work in China during the rule of Fujian 符堅 (r. 357–384), but the Chu yao jing was rendered into Chinese from an Indic language during a second phase of translation activity that took place during the reign of Yaoxing 姚興 (r. 399–415), after Kumārajīva and other prominent translators, including Buddhabhadra, had arrived in Chang’an (T2145 [LV] 111b21–23). [Greene's reasoning is in part based upon the existence of the term 禪師 in the text, T212 [IV] 639c25. If T212 dates before Buddhabhadra, this would be the earliest known instance of the term. Note that Greene appears not to have taken into consideration the preface by Sengrui, which dates the translation of T212 to T388-389. However, Greene himself also notes that the line mentioning 禪師 could be a later addition to the text. --- MR] Note also that a preface by Sengrui 僧叡, the 出曜經序, T212 (IV) 609b25-c14, states that work on the Chu yao jing was completed in the year 399 (during the spring of the inaugural reign year of Hongshi 弘始元年/後秦皇初六年春, 609c9). [This date is --- barely --- compatible with the information in the biography of Zhu Fonian, but not with Greene's hypothesis that portions of the text were added after Buddhabhadra's arrival --- MR] Entry author: Billy Brewster |
|
|
|
No |
[Hiraoka 2007] Hiraoka Satoshi 平岡聡. "Shutsu yō kyō no seiritsu ni kansuru mondai 『出曜経」の成立に関する問題." IBK 55, no. 2 (2007): 848-842[L]. |
Hiraoka argues that there are narrative materials in the prose portions of this text that align with materials unique to more than one sectarian transmission lineage in India, and therefore that it is unlikely that the text was composed in its present form in an Indic context; rather, that it also features editorial expansion and intervention effected at the point of Chinese translation. Therefore, it is not entirely a translation text, but in Funayama's terms, "somewhere between translation and composition". Nonetheless, Hiraoka raises no reasons to suspect the attribution to Zhu Fonian. Hiraoka also mentions that Watanabe Kazuko 渡辺和子. 法句譬喩経. 本縁部 5. 新国訳大蔵経. 大蔵出版 2000: 8-9, says that T212 borrows from T211. Entry author: Michael Radich |
|