An Early Chinese Commentary on the Ekottarika-āgama 《分別功德論》與《增一阿含經》譯經史考

内容概要

Antonello Palumbo is Lecturer in Chinese Religions at the School of Oriental and African Studies, University of London

书籍目录

Contents

Series preface
ix

Foreword
xi

Acknowledgments
xiii

Introduction
1

PART I. The Zengyi ahan jing 增一阿含經 (T.125)

CHAPTER ONE The translation of the Ekottarika-āgama
9

I. The initial redactions of the Zengyi ahan jing增一阿含經 (T.125), A.D. 384–385
9

I.1 The context: Dao’an 道安 and the translation group at Chang’an, A.D. 382–385
9

I.2 The translation of the Ekottarika-āgama and the different redactions of the Zengyi ahan jing 增一阿含經 (T.125), A.D. 384–385
36

II. The aftermath of the translation
49

II.1 The death of Dao’an 道安 and the dispersal of the Chang’an group
49

II.2 Saṃghadeva’s revision
65

II.3 Zhu Fonian 竺佛念
82

III. Four redactions, how many translations?
94

CHAPTER TWO Witnesses to the context and early re¬cep¬¬tion of the Zengyi ahan jing 增一阿含經 (T.125)
97

I. Before the translation
97

I.1 The narrative on the origin of the āgamas in the Parinirvāṇa sūtra (T.6)
99

I.2 Kumārajīva and the Ekottarika-āgama
105

II. Around the translation
108

II.1 The Zhuanji sanzang ji zazang zhuan 撰集三藏及雜藏傳 (T.2026)
108

II.2 The Fenbie gongde lun 分別功德論 (T.1507)
124

II.3 The manuscript S.797 (A.D. 406)
124

II.4 The miniature stūpas of Turfan and Liangzhou 涼州 (A.D. 426–435)
128

III. Early witnesses to the Zengyi ahan jing 增一阿含經
129

III.1 The Shijia pu 釋迦譜 (ca. A.D. 479–502)
129

III.2 The Fan fanyu 翻梵語 (ca. A.D. 502–512)
130

III.3 The Zengyi ahan jing 增一阿含經 parallels in the Taishō canon and the excerpts in the Jinglu yi¬xiang 經律異相 (ca. A.D. 517)
131

IV. The catalogues
145

V. Preliminary conclusions
154

PART II. The Fenbie gongde lun 分別功德論 (T.1507)

CHAPTER THREE The book in the catalogues
163

I. The Chu sanzang ji ji 出三藏記集 (ca. A.D. 515)
164

II. The Lidai sanbao ji 歷代三寶紀 (A.D. 598)
168

III. The Kaiyuan Shijiao lu 開元釋教錄 (A.D. 730)
169

CHAPTER FOUR Modern scholars
171

I. Jean Przyluski
171

II. Mochizuki Shinkō 望月信亨
172

III. Mori Sodō 森祖道
174

IV. Mizuno Kōgen 水野弘元
177

V. Other scholars
176

CHAPTER FIVE Internal evidence on the date and au¬thor¬-ship of the Fenbie gongde lun 分別功德論 (T.1507)
179

I. General features and contents of the commentary
180

II. The ‘foreign master/s’ (waiguo shi 外國師) and ‘that man’ (qi ren 其人)
185

III. The description of the Tripiṭaka and the hierarchy of the four āgamas
190

IV. The view of the vinaya
195

V. The authors’ notion of the origin of the Abhi¬dhar¬ma and the identification of Kātyāyanīputra with Mahā--Kātyāyana
205

VI. The relationship with the Zhuanji sanzang ji za¬zang zhuan 撰集三藏及雜藏傳 and the Mahāyānist layer
214

VII. The “small” ‘Greater Version’ (Dapin 大品) of the Prajnāpāramitā
230

VIII. Scriptural quotations
232

VIII.1 Da ai jing 大哀經 (Tathāgatamahākaruṇānirdeśa)
232

VIII.2 Weimojie jing 維摩詰經 (Vimalakīrtinirdeśa)
233

VIII.3 Zhude futian jing 諸德福田經
234

IX. The Aśokan narratives
235

X. A pericope rhyming in Chinese
248

XI. Distinctive terms and expressions in the Fenbie gongde lun 分別功德論 (T.1507)
250

XI.1 Da fa 大法 (Great Law) = Abhidharma
250

XI.2 Shenzi 身子 = Śāriputra
251

XI.3 “… has not yet fallen to the ground” (wei zhui yu di 未墜於地)
251

XI.4 Shishi 石室 = Takṣaśilā
252

XI.5 Zhenjing 真淨 = Śuddhodana
253

XI.6 Huoman tongzi 火鬘童子 = *Jyotipāla (< Jyoti-māla) māṇava
254

CHAPTER SIX The authorship, date and nature of the document
257

CHAPTER SEVEN The Chinese translation of the Ekotta-rika-āgama reconsidered
269

EPILOGUE The cultural origins of the Chinese Ekotta-rika-āgama and the rise of Greater Serindia in the his¬tory of Buddhism
285

APPENDIX A synopsis of T.1507 and the correspond¬ing passages in T.125
327

Abbreviations and references
365

General index
391

作者简介

This study reassesses an old problem in the history of Chinese Buddhism, the origins and nature of the Zengyi ahan jing 增一阿含經 (Taishō 125). It does so by a close investigation of the Chinese translation of the Ekottarika-āgama at the end of the fourth century and of its most important witness, the Fenbie gongde lun 分別功德論 (Taishō 1507). It is argued that the latter document, whose original title was Zengyi ahan jing shu 增一阿含經疏, should be seen as an unfinished commentary to the newly translated collection, produced within the original translation team (including Dao’an 道安, Zhu Fonian 竺佛念 and the Indo-Bactrian master Dharmananda) during the tumultuous end of the Qin秦 empire of Fu Jian苻堅in A.D. 385. This reconstruction yields further insights into the cultural origins of the Chinese Ekottarika-āgama, and its broader significance for the history of Buddhism.

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