Jan Nattier
University of California, Berkeley, Group in Buddhist Studies, Visiting Scholar (June 2024 - present)
other recent positions:
Tianzhu Visiting Professor, Group in Buddhist Studies, University of California
at Berkeley (fall semester 2019)
Visiting Scholar, Group in Buddhist Studies, University of California at
Berkeley (2016-2019, mostly in absentia)
Visiting Lecturer, Dept. of Asian Languages and Literature, University of
Washington, spring quarter 2016
Numata Visiting Professor of Buddhist Studies, UC Berkeley, fall semester
2015
Shinnyōen Consulting Professor (Buddhist Studies), Stanford University,
spring quarter 2014
Visiting Fellow, Institute for Advanced Studies on Asia, University of Tokyo,
2010
Research Professor of Buddhist Studies, International Research Institute for
Advanced Buddhology, Soka University, Tokyo, Japan, 2006-2010
Tianzhu Visiting Professor, Group in Buddhist Studies, University of California
at Berkeley (fall semester 2019)
Visiting Scholar, Group in Buddhist Studies, University of California at
Berkeley (2016-2019, mostly in absentia)
Visiting Lecturer, Dept. of Asian Languages and Literature, University of
Washington, spring quarter 2016
Numata Visiting Professor of Buddhist Studies, UC Berkeley, fall semester
2015
Shinnyōen Consulting Professor (Buddhist Studies), Stanford University,
spring quarter 2014
Visiting Fellow, Institute for Advanced Studies on Asia, University of Tokyo,
2010
Research Professor of Buddhist Studies, International Research Institute for
Advanced Buddhology, Soka University, Tokyo, Japan, 2006-2010
less
Related Authors
InterestsView All (9)
Uploads
Papers by Jan Nattier
were formed and the types of information they were intended to convey to Chinese readers. I have also suggested that the widespread tendency to treat these renditions as “mistakes” needs to be reconsidered, as they often demonstrate a sophisticated knowledge of the Indian understandings of the terms in question rather than ignorance or confusion on the translators’ part.
substantial material drawn from one or more additional sources. In this paper we examine two verses from Zhi Qian’s hybrid translation that had been considered in previous scholarship to lack parallels in any known version of the Dhammapada or Udānavarga. On the contrary, it has been possible to demonstrate that these verses have a wide range of parallels not only in the Sanskrit Udānavarga but in other Buddhist scriptures as well. A close examination of the occurrences of these parallels in other Buddhist texts strongly suggests that Zhi Qian drew them from a Sarvāstivādin or Mūlasarvāstivādin source, adding them to a pre-existing chapter(Chapter 22, “On the Buddha”) contained in the text originally brought by Weizhinan, which surely belonged to a different Buddhist school and may well have been recorded in a language similar to Pāli.
“Now You Hear It, Now You Don’t: The Phrase ‘Thus Have I Heard’ in Early Chinese Buddhist Translations.” In Tansen Sen, ed., Buddhism Across Asia: Networks of Material, Intellectual and Cultural Exchange (Singapore: Institute for Southeast Asian Studies, University of Singapore), in press, 2013.
KUDŌ Noriyuki 工藤順之 and FUKITA Takamichi 吹田隆道, trans., “Hannya shingyō wa chūgoku gikyō ka?” 『般若心経』は 中国偽経か？,” [The Heart Sūtra: A Chinese Apocryphal Text?], Sanko bunka kenkyujō nenpō 三康文化研究所年報 [Annual of the Sanko Research Institute for the Studies of Buddhism], no. 37 (2006), pp. 17-83.
were formed and the types of information they were intended to convey to Chinese readers. I have also suggested that the widespread tendency to treat these renditions as “mistakes” needs to be reconsidered, as they often demonstrate a sophisticated knowledge of the Indian understandings of the terms in question rather than ignorance or confusion on the translators’ part.
substantial material drawn from one or more additional sources. In this paper we examine two verses from Zhi Qian’s hybrid translation that had been considered in previous scholarship to lack parallels in any known version of the Dhammapada or Udānavarga. On the contrary, it has been possible to demonstrate that these verses have a wide range of parallels not only in the Sanskrit Udānavarga but in other Buddhist scriptures as well. A close examination of the occurrences of these parallels in other Buddhist texts strongly suggests that Zhi Qian drew them from a Sarvāstivādin or Mūlasarvāstivādin source, adding them to a pre-existing chapter(Chapter 22, “On the Buddha”) contained in the text originally brought by Weizhinan, which surely belonged to a different Buddhist school and may well have been recorded in a language similar to Pāli.
“Now You Hear It, Now You Don’t: The Phrase ‘Thus Have I Heard’ in Early Chinese Buddhist Translations.” In Tansen Sen, ed., Buddhism Across Asia: Networks of Material, Intellectual and Cultural Exchange (Singapore: Institute for Southeast Asian Studies, University of Singapore), in press, 2013.
KUDŌ Noriyuki 工藤順之 and FUKITA Takamichi 吹田隆道, trans., “Hannya shingyō wa chūgoku gikyō ka?” 『般若心経』は 中国偽経か？,” [The Heart Sūtra: A Chinese Apocryphal Text?], Sanko bunka kenkyujō nenpō 三康文化研究所年報 [Annual of the Sanko Research Institute for the Studies of Buddhism], no. 37 (2006), pp. 17-83.
Please also download the Addenda and Corrigenda page (an updated version is currently being prepared).