262
Elsa I. Legittimo
vyākaraṇa.
28
In Pāli, the
Anāgatavaṃsa is a similar text. In the
Thera vāda tradition it is classifi ed as para-canonical and exists in
various ver sions.
29
The Maitreya
sūtra recited by Dharmanandin
in Chang’an in 385 as part of his
Ekotta rika-āgama transmission
pre dates the known Sanskrit and Pāli versions. The same can, of
course, be said of the Maitreya
sūtra no. 349, the
Maitreyapari-
pṛcchā /
Mile pusa suo wen benyuan jing 彌勒菩薩所問本願經,
translated by Dhar marakṣa be tween 265 and 313 AD.
Whereas in China the several Maitreya
sūtras are included in
the Chi nese Canon and are therefore considered canonical, and the
one under discussion is even included in an Āgama, the San skrit
and Pāli Maitreya
sūtra versions might never have been part of a
canon.
30
In the absence of other complete Indian canons besides
the Pāli Canon, the canonical or para-canonical status
of the Indian
versions might just as well be undeterminable.
A large number of sections of the Chinese
Ekottarika-āgama
still remain unattested in other traditions. This is not only the case
with the Maitreya text. The fact that the Indian or Central Asian
Ekot tarika-āgama known to Dharmanandin includes material ex-
cluded from the Pāli Nikāyas, should not belie the archaism of the
collec tion. Before 385 this Āgama was most probably transmit-
ted orally, which allowed for the inclusion
of material pertinent
to its holders. Although more recent entries could easily be set
28
The latest discovery regarding the
Maitreyavyākaraṇa is a manu-
script fragment contained in the Schøyen Collection. Its transliteration
is given together with a concise over view of all
the previous critically
edited manuscript versions by Jens-Uwe Hartmann 2006: 7–9.
29
For a brief note on the
Anāgatavaṃsa cf. von Hinüber 2000: 98,
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