Source: Gómez 1996

Gómez, Luis O., trans. The Land of Bliss: The Paradise of the Buddha of Measureless Light: Sanskrit and Chinese Versions of the Sukhāvatīvyūha Sutras. Honolulu: University of Hawaiˋi Press, 1996.

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In T360, the "Five Evils" section falls at Gómez's §§160-205 [= T360:12.275c17-277c25]. It is part of what Gómez identifies as a somewhat longer interpolation, §§138-205 (i.e. beginning at 274b18).

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129, 205-215, 252 n. 74, 253 n. 82, n. 80, Glossary 297

 In T360, the "Five Evils" section falls at Gomez's §§160-205 [= T360:12.275c17-277c25]. It is part of what Gomez identifies as a somewhat longer interpolation, §§138-205 (i.e. beginning at 274b18). "Five Evils" section; Sukhavativyuha-sutra

Gómez notes that "modern scholarship has now questioned that attribution. It now seems more likely that the so-called Saṃghavarman translation is at least a reworking by members of the translation workshop of the famous Indian translator Buddhabhadra (359-429 CE)." It is "in some places archaic, showing traces of several stages of revision", "lengthy and cumbersome", and characterised by "mythic and doctrinal complexity", suggesting that it is a product of a late stage of textual development.

The "Five Evils" section spans §§160-205 in Gómez's numbering [=T360:12.275c17-277c25]. It is part of what Gómez identifies as a somewhat longer interpolation, §§138-205 (i.e. beginning at 274b18). "The passage on the 'Five Great Evils'...may be a Chinese statement regarding morals and the consequences of sin. It has very close correspondences in the texts of Zhi Qian and Zhi Loujiachen" (129). §§5-22 [= T360:12.265c23-266b26] also have no parallel in Skt, and is otherwise only found in Bodhiruci outside T360. "These passages are probably 'interpolations', but we have no way of knowing for certain today where and when they were added to the text" (129). In addition, "[T360] differs from its Sanskrit counterpart in a number of ways: the order of the narrative and the argument deviate, sometimes only on minor points, sometimes in major ways; differences in content occur throughout, and range from regrouping and rearrangement of important themes (in the content and structure of the verse portions, for instance), to significant omissions and additions. The parallels, however, are more and stronger than the divergences."

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126, 129

 Gomez notes that "modern scholarship has now questioned that attribution. It now seems more likely that the so-called Samghavarman translation is at least a reworking by members of the translation workshop of the famous Indian translator Buddhabhadra (359-429 CE)." It is "in some places archaic, showing traces of several stages of revision", "lengthy and cumbersome", and characterised by "mythic and doctrinal complexity", suggesting that it is a product of a late stage of textual development. The "Five Evils" section spans §§160-205 in Gomez's numbering [=T360:12.275c17-277c25]. It is part of what Gomez identifies as a somewhat longer interpolation, §§138-205 (i.e. beginning at 274b18). "The passage on the 'Five Great Evils'...may be a Chinese statement regarding morals and the consequences of sin. It has very close correspondences in the texts of Zhi Qian and Zhi Loujiachen" (129). §§5-22 [= T360:12.265c23-266b26] also have no parallel in Skt, and is otherwise only found in Bodhiruci outside T360. "These passages are probably 'interpolations', but we have no way of knowing for certain today where and when they were added to the text" (129). In addition, "[T360] differs from its Sanskrit counterpart in a number of ways: the order of the narrative and the argument deviate, sometimes only on minor points, sometimes in major ways; differences in content occur throughout, and range from regrouping and rearrangement of important themes (in the content and structure of the verse portions, for instance), to significant omissions and additions. The parallels, however, are more and stronger than the divergences." Buddhabhadra, 佛陀跋陀羅, 覺賢 "Five Evils" section; Sukhavativyuha-sutra T0360; 佛說無量壽經; Sukhavativyuha-sutra