Text: T2026; 撰集三藏及雜藏傳

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• T2026; 撰集三藏及雜藏傳

Palumbo argues that the Zhuanji sanzang ji zazang zhuan 撰集三藏及雜藏傳 T2026 was translated by members of Dao'an's translation group, in association with their production of a hypothetical lost "first recension" of the *Ekottarikāgama ("EĀ") that Palumbo believes, on the basis of information given by Dao'an in his preface to T194, that the group produced in 384 (by December at the latest). Palumbo identifies the version of the *Ekottarikāgama associated with T2026 with the surviving *Gopālakasūtra T123, and an unspecified number of further sūtras in a group of twenty identified by Mizuno as vestiges of an alternate translation of EĀ.

Palumbo gives a summary of the content of T2026, 109-110. He also surveys the treatment of the text in catalogues. Palumbo writes that "the date and transmission history of [T2026] are rather obscure". The Taishō ascription and date is based upon Zhisheng (KYL), who dated the text on the basis of his impression of the style. "Zhisheng's dating of the text was evidently based on mere impressions, which were nevertheless not ill-founded." In earlier catalogues, starting with Fajing, the text is mentioned without any information about date or translator. It is missing from CSZJJ and LDSBJ. DZKZM (Mingquan) gives the same information as Fajing, but adds that the information comes from the Zhenji-si catalogue 真寂寺錄.

Palumbo identifies "nearly identical" wording in T2026 and 放牛經 Gopālaka-sūtra T123 (比丘！能行是十一事者，於此法中種法律根栽枝葉滋茂，多所覆蔭, T123:2.547a26-27; 比丘道具十一行。成道樹根栽枝葉茂盛多所覆蔭, T2026:49.4a23-24). He notes that the Gopālaka-sūtra is "in great relief" in T2026. On this basis, Palumbo argues that T2026 was originally attached as preface or appendix to a recension of the Zengyi ahan jing (Ekottarikāgama) which included T123 (114). Having summarised and critiqued work by Mizuno and Lin Jia'an on possible lost versions of EĀ, Palumbo, without pretending to examine the problem in full detail, suggests that the material in Mizuno's alternate recension of EĀ, including T123, "might represent a preliminary (rather than 'other') translation of the Zengyi ahan jing...subsequently superseded by a different rendition strategy, privileging the kind of long, composite scriptures that are frequently found in the received text".

Palumbo also notes that T2026 shares certain features with T1507, and some of the same features are not shared with T125 (the received EĀ). "One wonders, then, whether [T2026] and [T1507] might not share a common authorship." Palumbo argues that the use of 涅槃 in T2026 gives us a terminus a quo of 382. He then studies a possible correspondence between a line in T2026 and a verse by Zhao Zheng 趙整 (f. 375-392), who in 385 became a monk and took the name Daozheng 道整. Against Zürcher, who finds the source of Zhao Zheng/Daosheng's verse in the Hua hu jing, Palumbo argues that it can be best understood in light of T2026. Palumbo suggests that these facts "suggest that [T2026] had been introduced and presumably translated in Chang'an between [382] and 385". Palumbo further supports a terminus ante quem of 385 by arguing that T1507, which he regards as completed before Dao'an's death in 385, has verbatim correspondences with T2026, which show that the authors of T1507 were aware not just of the content of T2026, but its Chinese translation (259-260).

Palumbo summarises the complicated relations between the extant EĀ T125, T2026 and T1507 as follows: "The commentary [T1507] reflectes a Zengyi ahan jing [=EĀ] essentially identical to the received text [T125] at least for the first four chapters, and notably including its peculiar 'Preface', but at the same time it also presupposes, and to a great extent relies upon, the 'Narrative' [T2026], which was instead attached to a different version of the Zengyi ahan jing [=EĀ]" (260).

Entry author: Michael Radich

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