Source: Overbey 2010

Overbey, Ryan. “Memory, Rhetoric, and Education in the Great Lamp of the Dharma Dhāraṇī Scripture.” PhD dissertation, Harvard University, 2010.

Assertions

Assertion	Argument	Place in source	Search
Texts: T0190; 佛本行集經 ; T0471; 佛說文殊師利行經 ; T1354; 東方最勝燈王如來經 People: Jñānagupta, Jinagupta, 闍那崛多, 豆那掘多 (translator 譯)	Three of Jñānagupta's translations, T190, T471, T1354, begin with a dedicatory verse to Vairocana from Jñānagupta himself. Two of these take the form: "I, Jñānagupta, honor Vairocana, the Ocean of Great Wisdom..." [Overbey cites T471 as one of the two with this interesting form, but does not appear to specify which is the second text -- SF; it is T1354 -- MR.] Overbey notes that many Chinese texts begin with dedications to Vairocana, but “only Jñānagupta's translations contain a personalized invocation.” According to Overbey, “These examples demonstrate that the invocations and verses which begin many scriptures were personalized during recitation.” Here then we find Jñānagupta's personalised devotion to Vairocana. Alternatively, Overbey suggests that “rather than adding a personal touch to an invocation in a scripture,” Jñānagupta simply spoke this praise before every reading, which was recorded for posterity by his scribes. [Perhaps, then, the presence of this invocation in these three texts only is an indication that they were recorded by the same scribe --- SF.] Edit	44, 57	Three of Jnanagupta's translations, T190, T471, T1354, begin with a dedicatory verse to Vairocana from Jnanagupta himself. Two of these take the form: "I, Jnanagupta, honor Vairocana, the Ocean of Great Wisdom..." [Overbey cites T471 as one of the two with this interesting form, but does not appear to specify which is the second text -- SF; it is T1354 -- MR.] Overbey notes that many Chinese texts begin with dedications to Vairocana, but “only Jnanagupta's translations contain a personalized invocation.” According to Overbey, “These examples demonstrate that the invocations and verses which begin many scriptures were personalized during recitation.” Here then we find Jnanagupta's personalised devotion to Vairocana. Alternatively, Overbey suggests that “rather than adding a personal touch to an invocation in a scripture,” Jnanagupta simply spoke this praise before every reading, which was recorded for posterity by his scribes. [Perhaps, then, the presence of this invocation in these three texts only is an indication that they were recorded by the same scribe --- SF.] Jnanagupta, Jinagupta, 闍那崛多, 豆那掘多 T0190; 佛本行集經 T0471; 佛說文殊師利行經 T1354; 東方最勝燈王如來經

Assertion

Argument

Place in source

Texts: T0190; 佛本行集經 ; T0471; 佛說文殊師利行經 ; T1354; 東方最勝燈王如來經
People: *Jñānagupta, *Jinagupta, 闍那崛多, 豆那掘多 (translator 譯)

Three of Jñānagupta's translations, T190, T471, T1354, begin with a dedicatory verse to Vairocana from Jñānagupta himself. Two of these take the form: "I, Jñānagupta, honor Vairocana, the Ocean of Great Wisdom..." [Overbey cites T471 as one of the two with this interesting form, but does not appear to specify which is the second text -- SF; it is T1354 -- MR.] Overbey notes that many Chinese texts begin with dedications to Vairocana, but “only Jñānagupta's translations contain a personalized invocation.”

According to Overbey, “These examples demonstrate that the invocations and verses which begin many scriptures were personalized during recitation.” Here then we find Jñānagupta's personalised devotion to Vairocana. Alternatively, Overbey suggests that “rather than adding a personal touch to an invocation in a scripture,” Jñānagupta simply spoke this praise before every reading, which was recorded for posterity by his scribes. [Perhaps, then, the presence of this invocation in these three texts only is an indication that they were recorded by the same scribe --- SF.]

Edit

44, 57