Reopening the Maitreya-files – Two almost identical early Maitreya sūtra translations in the Chinese Canon: Wrong attributions and text-historical entanglements
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| Appendix II
The vocabulary of the twin Maitreya texts The aim of the second appendix is to show the details of the investiga tion on the vocabulary of the fi rst section of the text. A total of nineteen terms or formulations comply with the above- mentioned prerequisites, i.e. they appear at least once in another translation and not more than sixty times in total. The items ap- pear: 11 times in translations preceding Buddhasmṛti and out of these, two are found in translations by Dharmarakṣa, 9 times in texts with yet unclear chronological order in relation to Bud dha smṛti’s translations, i.e. in texts that were translated ei- ther before, during or shortly after Buddhasmṛti’s working period (378–413), 94 times in Buddhasmṛti’s translation corpus, 14 times in Kumārajīva’s translation corpus, and 74 times in translations postdating Buddhasmṛti. None of the terms are found in a translation attributed to Saṃ gha- deva. Excluding the Maitreya text the terms are contained another 23 times in various passages of the Chinese Ekottari ka-āgama. Reopening the Maitreya-fi les 273 Since the pur pose of the investigation is to ascertain the translator of the twin Mai treya sūtra, and as there are good chances that he is the translator of the other parts of the Ekottarika-āgama, these 23 occurrences in the Ekot tarika-āgama have not been counted for any one particular translator. In total the nineteen terms occur 263 times within the trans- lations of the Chinese Canon. Considering that the Maitreya sūtra was dupli cat ed we can count 244 distinct textual occurrences, and 225 occurrences without the Maitreya sūtra. As noted at the be- ginning of the paper, this means that Buddhasmṛti’s trans lations account for 41.7% and Dharmarakṣa’s translations for only 0.9% of the 225 occur rences. The searched terms are underlined and the results explained in the footnotes. The characters diff ering in the two Maitreya texts are underlined with dots, and the readings of the Japanese Kongō-ji manu script are given in bold characters when coinciding with one or the other version. In case the manuscript contains a third variant reading this is put into squared brackets within the text version of the Ekottarika-āgama. The characters in brackets refer to the fore- going characters. A question mark indicates that the manuscript has an unreadable charac ter, and a minus sign that the foregoing character is missing in the manuscript. 274 Elsa I. Legittimo #50#51#52#53#54#55#56#57#58# Chinese Ekottarika-āgama, Zengyi ahan jing 增壹阿含經 50 (T2, no. 125, 787c2 – 789c28, EA no. 414) section 3（三） The “Sūtra on Maitreya’s Des cend and Birth,” Mile xiasheng jing 彌勒 下生經 51 (T14, no. 453, 421a5 – 423b13) 聞如是、一時 、佛在舍衛國祇樹給孤 獨園 、與大比丘衆五百人倶。 聞如是 、一時佛 、在舍衛國祇樹給孤 獨園 、與大比丘衆五百人倶。 爾時阿難偏露右肩右膝著地 52 白世尊 世尊 53 言：如來玄鑒 54 、無事不察 55 、 當來過去現在三世皆悉明了。 諸過去諸佛姓字名號 56 。弟子菩薩 翼從多少 57 皆悉知之 、一劫百劫 、 若無數劫 、悉觀察知。亦復知： 國王大臣人民姓字 、斯能分別。 如今現在國界若干。亦復明了 、 將來久遠彌勒出現 、至真等正覺 欲聞其變。弟子翼從 58 、 佛境豐樂 、 爾時阿難偏露右肩右膝著地白佛 言：如來玄鑒 、無事不察 、 當來過去現在三世皆悉明了。 過去諸佛姓字名號。弟子菩薩 翼從多少 皆悉知之 、一劫百劫 、 若無數劫 、皆 皆悉觀察。亦復如是： 國王大臣人民姓字 、則能分別。 如今現在國界若干。亦復明了 、 將來久遠彌勒出現 、至真等正覺。 欲聞其變。弟子翼從 、佛境豐樂 、 50 Scroll 44, chapter 48. Translation attributed to Gautama Saṃghadeva (Dongjin Jibin sanzang Qutan sengqietipo yi 東晉罽賓三藏瞿曇僧伽提婆譯). 51 Translation attributed to Dharmarakṣa (Xijin Yuezhi sanzang Zhu Fahu yi 西晉月氏三藏竺法護譯). 52 T2, no. 140, 862c17 (the Anabindihua qizi jing 阿那邠邸化七子經, tr. attributed to An Shigao 安世高, second half of the 2 nd century); T13, no. 397, 212b22 (the Saṃ ni pā ta sūtra, the Da fangdeng daji jing 大方等大集經, section 12 – the Akṣayamatinirdeśa – tr. by Zhiyan 智嚴 and Baoyun 寶雲 in the ear- ly middle 5 th century); 44 times in T22, no. 1428, (the Sifen lü 四分律, tr. by Buddhasmṛti), 53 It is a little but remarkable diff erence between the two versions that Ānanda ad dresses the Buddha with bhagavat (shizun 世尊) in the Ekottarika- āgama, and tải về 1.27 Mb. Chia sẻ với bạn bè của bạn:
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