False friends in the Fanfanyu

In the present article, a remarkable phenomenon is brought to the attention of those interested in early Chinese translations of Buddhist texts: false friends in the Fanfanyu (T54n2130). Baochang's Sanskrit-Chinese lexicon that was compiled as early as 517 AD reveals some curious examples of faux amis. In the present contribution, this case will be illustrated with references from the Shanjian lü piposha (T24n1462), a fifth century Chinese translation of the Samantapāsādikā, Buddhaghosa's commentary on the Pāli Vinaya. The fact that Baochang did not realise that this text was not translated from Sanskrit, inadvertently gave rise to some interesting jeux de mots

Lost in translation: a case study of Sanghabhadra's Shanjian lü piposha (T.1462)

This work focuses on the composition of Sanghabhadra's Shanjian lü piposha and on the nature of its relation with the Pali Samantapasadika. Through thorough research into several aspects of T.1462, an attempt is made to find out how this monastic commentary materialised in Chinese. Gudrun Pinte reveals new elements concerning the origination of the Shanjian lü piposha. This in turn clarifies some crucial aspects of the history and the transmission of the Buddhist body of thought in general and of the monastic disciplinary rules in particular. By means of an original method, new evidence is presented that deepens our understanding of the relation between T.1462 and the Samantapasadika. Having collected contextual, textual and structural clues, interesting hypotheses are brought forward that substantially improve our knowledge of one of the most important vinaya commentaries

Mahanama, more than a Monk

It has long been accepted that King Mahanama of Sri Lanka was involved in a Sinhalese mission to China in 428 ad. However, a closer look at the sources on which this claim is based reveals a new perspective on the identity of Mahanama. Data from the Pali chronicle, the Culavamsa, when cross-examined with references found in the Chinese historical records Jinshu, Songshu, Liangshu and Nanshi, and with the travel reports of Wang Xuance and Xuanzang, not only reveal that Mahanama was an international ambassador while he was still a prince, but also show that he was the envoy instrumental in securing the construction of a rest-house for Sinhalese pilgrims near Bodhgaya

On the Origin of Taisho 1462, the Alleged Translation of the Pali Samantapasadika

This article presents a new perspective on the relation between the Chinese Shanjian lü piposha and the Pali Samantapasadika. A comparative analysis of the constituent parts of their respective titles explores how and to what extent both titles can be identified. An examination of the internal and external references to Shanjian lü piposha reveals new information on the possible origin of Taisho 1462

False friends in the Fanfanyu

In the present article, a remarkable phenomenon is brought to the attention of those interested in early Chinese translations of Buddhist texts: false friends in the Fanfanyu (T54n2130). Baochang’s Sanskrit-Chinese lexicon that was compiled as early as 517 AD reveals some curious examples of faux amis. In the present contribution, this case will be illustrated with references from the Shanjian lü piposha (T24n1462), a 5th century Chinese translation of the Samantapāsādikā, Buddhaghosa’s commentary on the Pāli Vinaya. The fact that Baochang did not realise that this text was not translated from Sanskrit, inadvertently gave rise to some interesting jeux de mots

Crossing Kings and Monks: the internal consistency of the Dipavamsa reconsidered

In the present article, a new perspective is presented on the chronology of the lineage of the first vinaya teachers as handed down in the Dipavamsa. A strictly mathematical examination of this account results in what could be considered as the original timetable. The analysis of the cross-references between events in the lives of the successive vinaya teachers and the kings who ruled in India in the same period, reveals that traces of this original chronology are preserved in Sanghabhadra’s Shanjian lü piposha (T.1462), but no longer in the extant Samantapasadika. The clarification of this newly revealed chronology will moreover result in a better understanding of the origin of the traditional dates of the second council and Asoka’s inauguration and its consequences