Source: Funayama 2006

Funayama Tōru 船山徹. "Masquerading as Translation: Examples of Chinese Lectures by Indian Scholar-Monks in the Six Dynasties Period," Asia Major 19, no. 1-2 (2006): 39-55.

Assertions

Assertion Argument Place in source Search

Text also contains matches to to T152, T211 (15).

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 Text also contains matches to to T152, T211 (15). T0784; 四十二章經

Probably a record of Vimalākṣa's lectures. "Fortunately...it is preserved in the old Japanese manuscripts of the issaikyo (“complete scriptures”) collections such as Nanatsudera issaikyo, Matsuosha issaikyo and Natori shinguji issaikyo."

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41-42

 Probably a record of Vimalaksa's lectures. "Fortunately...it is preserved in the old Japanese manuscripts of the issaikyo (“complete scriptures”) collections such as Nanatsudera issaikyo, Matsuosha issaikyo and Natori shinguji issaikyo." Wubai wen shi; 五百問事

Funayama concludes that Jingang xian lun 金剛仙論 T1512 is a commentary on Vasubandhu’s Jingang bore boluomi jing lun 金剛般若波羅蜜經論 T 1511 and is an example of a lecture text. Traditionally, the text is a translation by “Tripiṭaka master Bodhiruci.” However, Funayama argues that on the basis of elements particular to Chinese Buddhism found in the text, such as the notion of sanshi xin 三十心, an explanation of the meaning of the title, and a passage quoted from Da zhidu lun大智度論 T 1509, the text is some kind of lecture made for a Chinese audience.

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48-50

 Funayama concludes that Jingang xian lun 金剛仙論 T1512 is a commentary on Vasubandhu’s Jingang bore boluomi jing lun 金剛般若波羅蜜經論 T 1511 and is an example of a lecture text. Traditionally, the text is a translation by “Tripitaka master Bodhiruci.” However, Funayama argues that on the basis of elements particular to Chinese Buddhism found in the text, such as the notion of sanshi xin 三十心, an explanation of the meaning of the title, and a passage quoted from Da zhidu lun大智度論 T 1509, the text is some kind of lecture made for a Chinese audience. T1512; 金剛仙論

Funayama sees T616 Chanfa yaojie 禪法要解 (Essential Exegesis of Meditation Methods) as an example of a lecture text, rather than as Kumārajīva’s translation.

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47

 Funayama sees T616 Chanfa yaojie 禪法要解 (Essential Exegesis of Meditation Methods) as an example of a lecture text, rather than as Kumarajiva’s translation. T0616; 禪法要解

Funayama sees T614 Zuochan sanmei jing 坐禪三昧經 (Scripture of Samādhi through Sitting Meditation) as an example of a lecture text, rather than as Kumārajīva’s translation.

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47

 Funayama sees T614 Zuochan sanmei jing 坐禪三昧經 (Scripture of Samadhi through Sitting Meditation) as an example of a lecture text, rather than as Kumarajiva’s translation. T0614; 坐禪三昧經

"By and large, it is possible to take it as a translation from some Indic text. However, after careful scrutiny, we find several passages peculiar to Chinese culture. These passages constitute not the interlinear notes but the body of the text." Cf. also brief remarks in Funayama (2013): 49.

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44-46

 "By and large, it is possible to take it as a translation from some Indic text. However, after careful scrutiny, we find several passages peculiar to Chinese culture. These passages constitute not the interlinear notes but the body of the text." Cf. also brief remarks in Funayama (2013): 49. T1440; 薩婆多毘尼毘婆沙

Funayama concludes that Taishō 1483, Mulian wen jielüzhong wubai qingzhong shi (jing) 目連問戒律中五百輕重事(經) ([Scripture of] Maudgalyāyana’s Questions about Five Hundred Light and Heavy Sins in Monastic Discipline) is an apocryphon based on a text composed much earlier (the Wubei wenshi jing). Funayama states that “the first facile and the epilogue” were later additions, intended to give the text the appearance of a sūtra. However, the body of the text is “basically identical” to the text of the Wubai wenshi jing. Thus, he argues that most of T1483 can safely be recognised as a record of Vimalākṣa’s lecture. [Cf. Funayama's earlier study dedicated to this problem (1998)].

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42-44

 Funayama concludes that Taisho 1483, Mulian wen jieluzhong wubai qingzhong shi (jing) 目連問戒律中五百輕重事(經) ([Scripture of] Maudgalyayana’s Questions about Five Hundred Light and Heavy Sins in Monastic Discipline) is an apocryphon based on a text composed much earlier (the Wubei wenshi jing). Funayama states that “the first facile and the epilogue” were later additions, intended to give the text the appearance of a sutra. However, the body of the text is “basically identical” to the text of the Wubai wenshi jing. Thus, he argues that most of T1483 can safely be recognised as a record of Vimalaksa’s lecture. [Cf. Funayama's earlier study dedicated to this problem (1998)]. T1483; 佛說目連問戒律中五百輕重事; 佛說目連問戒律中五百輕重事經