| Identifier | T1543 [T] |
| Title | 阿毘曇八犍度論 [T] |
| Date | Jun 383-Jan 384; 390 [Palumbo 2013] |
| Revised | *Saṃghadeva, *Gautama Saṃghadeva, 僧迦提婆, 瞿曇僧伽提婆; Dao'an 道安; Fahe 法和 [Palumbo 2013] |
| Translator 譯 | *Saṃghadeva, *Gautama Saṃghadeva, 僧迦提婆, 瞿曇僧伽提婆; Zhu Fonian 竺佛念 [T] |
| Amanuensis 筆受 | Huili 慧力; Sengmao 僧茂 [Palumbo 2013] |
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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[Radich 2017a] Radich, Michael. “On the Ekottarikāgama 增壹阿含經 T 125 as a Work of Zhu Fonian 竺佛念.” Journal of Chinese Buddhist Studies 30 (2017): 1-31. — 24 |
In the course of a study whose primary focus is an attempt to argue in favour of reascription of the *Ekottarikāgama T125 to Zhu Fonian, Radich mentions that the numerous markers of Zhu Fonian style he uncovered in the course of that study (137 markers, occurring a total of 6,200 times in the Ekottarikāgama, and approx. 15,520 times further in the core Zhu Fonian corpus of DĀ, T212, T656, T1428 and T1464) appear far more numerous in T1543 than markers of Saṃghadeva, despite the fact that the text is traditionally ascribed to the two translators working in concert. Entry author: Michael Radich |
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[Unebe 1970] Unebe Toshihide 畝部俊英. "Jiku Butsunen no kenkyū: Kan'yaku Zōichi agon kyō no yakushutsu wo megutte 竺仏念の研究 漢訳『増壱阿含経』の訳出をめぐって." Nagoya daigaku bungaku bu kenkyū ronshū 名古屋大学文学部研究論集 51 (1970): 3-38. — 26-27 |
The main aim of Unebe's study is to address the translatorship of the extant Ekottarikāgama T125. Unebe bases his argument on a combination of rigorous scrutiny of external evidence, and the analysis of one restricted set of stylistic markers (internal evidence), viz., terms for the members of the eightfold path of the noble ones. Unebe discovers that translators down to the time of Zhu Fonian and Kumārajīva generally translated saṃyak-, as it enters into these terms (in saṃyagdr̥ṣṭi, saṃyaksaṃkalpa, etc.) as zheng 正. Zhu Fonian, however, renders the same element as deng 等: e.g. 等見、等治、等語、等業/等行、等命、等方便、等念、等定/等三昧 (with some interesting variation in both order and two individual terms, 等行 vs. 等業 and 等定 vs. 等三昧; 11). Aside from EĀ T125 itself, Unebe finds (some of) these rare translation terms in T194, T309, T1505, T1543, and T1549. This reinforces the inference available from external evidence, that the real work of translation for all of these works was performed by Zhu Fonian (against the indications we find in the present Taishō for T194, T1505, and T1549 in particular). Entry author: Michael Radich |
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[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. — 31-32 w. n. 56; 74-75 w. n. 152 |
Palumbo summarises the circumstances of translation of T1543 on the basis of the preface at CSZJJ 72a9-b19. Translation began on 6 June 383, and probably ended, Palumbo suggests, around late January 384. Zhu Fonian translated, and Hui Li and Sengmao acted as bishou. Dao'an and Fahe then revised the result. Palumbo argues further that the extant text is "a revision that Saṅghadeva prodcued in Luoyang, probably in A.D. 390". Entry author: Michael Radich |
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