Source: Funayama 2004

Funayama Tōru. "The Acceptance of Buddhist Precepts by the Chinese in the Fifth Century." Journal of Asian History 38, no. 2 (2004): 97-120.

Assertions

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Funayama summarises the findings of previous studies on the Fan wang jing 梵網經 T1484 as follows. It is closely connected with the Ren wang jing 仁王經 T245. The terminus post quem is 431, with Guṇavarman’s translation of the Pusa shanjie jing 菩薩善戒經 (T1582, T1583), and the terminus ante quem is the composition of the 菩薩瓔珞本業經 T1485 on the basis of T1484 (second fascicle). Both T1484 and T1485 are mentioned in CSZJJ (before 518), and in the 出家人受菩薩戒法卷第一 P.2196, which "was hand-copied following Wudi's edict in 519".

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110-111

 Funayama summarises the findings of previous studies on the Fan wang jing 梵網經 T1484 as follows. It is closely connected with the Ren wang jing 仁王經 T245. The terminus post quem is 431, with Gunavarman’s translation of the Pusa shanjie jing 菩薩善戒經 (T1582, T1583), and the terminus ante quem is the composition of the 菩薩瓔珞本業經 T1485 on the basis of T1484 (second fascicle). Both T1484 and T1485 are mentioned in CSZJJ (before 518), and in the 出家人受菩薩戒法卷第一 P.2196, which "was hand-copied following Wudi's edict in 519". T1484; 梵網經

"In India, the notion of the bodhisattva precepts [was] known mainly through [BBh, SdhN]....the view of eight pārājikas in Guṇavarman’s translation is rather exceptional....the Youpose jie jing 優婆塞戒經 [T1488] (tr. by Tanwuchen [= *Dharmakṣema]), which prescribes six pārājikas for laymen, refers to eight pārājikas for monks as well (T24, 1035b3-6). That is to say, we can recognize two different views on the number of pārājikas for monks in Tanwuchen's translations: the four pārājikas prescribed in the Pusa dichi jing [菩薩地持經 T1581] and the eight pārājikas mentioned in [T1488]. This fact might have something to do with the origin of the Youpose jie jing."

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112-113 n. 47

 "In India, the notion of the bodhisattva precepts [was] known mainly through [BBh, SdhN]....the view of eight parajikas in Gunavarman’s translation is rather exceptional....the Youpose jie jing 優婆塞戒經 [T1488] (tr. by Tanwuchen [= *Dharmaksema]), which prescribes six parajikas for laymen, refers to eight parajikas for monks as well (T24, 1035b3-6). That is to say, we can recognize two different views on the number of parajikas for monks in Tanwuchen's translations: the four parajikas prescribed in the Pusa dichi jing [菩薩地持經 T1581] and the eight parajikas mentioned in [T1488]. This fact might have something to do with the origin of the Youpose jie jing." T1582; 菩薩善戒經 T1583; 菩薩善戒經

"In India, the notion of the bodhisattva precepts [was] known mainly through [BBh, SdhN]....the view of eight pārājikas in Guṇavarman’s translation is rather exceptional....the Youpose jie jing 優婆塞戒經 [T1488] (tr. by Tanwuchen [= *Dharmakṣema]), which prescribes six pārājikas for laymen, refers to eight pārājikas for monks as well (T24, 1035b3-6). That is to say, we can recognize two different views on the number of pārājikas for monks in Tanwuchen's translations: the four pārājikas prescribed in the Pusa dichi jing [菩薩地持經 T1581] and the eight pārājikas mentioned in [T1488]. This fact might have something to do wiht the origin of the Youpose jie jing."

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112-113 n. 47

 "In India, the notion of the bodhisattva precepts [was] known mainly through [BBh, SdhN]....the view of eight parajikas in Gunavarman’s translation is rather exceptional....the Youpose jie jing 優婆塞戒經 [T1488] (tr. by Tanwuchen [= *Dharmaksema]), which prescribes six parajikas for laymen, refers to eight parajikas for monks as well (T24, 1035b3-6). That is to say, we can recognize two different views on the number of parajikas for monks in Tanwuchen's translations: the four parajikas prescribed in the Pusa dichi jing [菩薩地持經 T1581] and the eight parajikas mentioned in [T1488]. This fact might have something to do wiht the origin of the Youpose jie jing." T1488; 優婆塞戒經

Funayama recounts details of the process whereby the final text of the 十誦律 T1435 was produced. It arrived in China shortly after Kumārajīva himself (he arrived in 401). Translation was initiated when Puṇyatāra arrived in 404. After two thirds of the text had been translated, Puṇyatāra died, and translation was resumed with the help of Dharmaruci, who arrived in 405. Kumārajīva nurtured the hope of improving on the final translation. However, the final editor of T1435 was in fact Vimalākṣa 卑摩羅叉, who had been Kumārajīva's Vinaya teacher in Kucha. After Kumārajīva's death, Vimalākṣa went to Shouchun 壽春, where he lectured on Vinaya; he later moved to Jiangling 江陵, where he did the same. In Shouchun, Vimalākṣa composed the final version of T1435. (A lecture he gave at a summer retreat 夏坐 at Jiangling was transcribed and delivered to Jiankang 建康; Funayama dates this lecture between 412 and 415; the content of this lecture later became 目連問戒律中五百輕重事 T1483 [Funayama refers to his own study of 1998].)

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100-

 Funayama recounts details of the process whereby the final text of the 十誦律 T1435 was produced. It arrived in China shortly after Kumarajiva himself (he arrived in 401). Translation was initiated when Punyatara arrived in 404. After two thirds of the text had been translated, Punyatara died, and translation was resumed with the help of Dharmaruci, who arrived in 405. Kumarajiva nurtured the hope of improving on the final translation. However, the final editor of T1435 was in fact Vimalaksa 卑摩羅叉, who had been Kumarajiva's Vinaya teacher in Kucha. After Kumarajiva's death, Vimalaksa went to Shouchun 壽春, where he lectured on Vinaya; he later moved to Jiangling 江陵, where he did the same. In Shouchun, Vimalaksa composed the final version of T1435. (A lecture he gave at a summer retreat 夏坐 at Jiangling was transcribed and delivered to Jiankang 建康; Funayama dates this lecture between 412 and 415; the content of this lecture later became 目連問戒律中五百輕重事 T1483 [Funayama refers to his own study of 1998].) T1435; 十誦律

"I assume that [菩薩瓔珞本業經 T1485] was composed on the basis of the Fanwang jing and the Renwang bore jing probably in the South during the period of c. 480-500." Funayama refers to Funayama (1996): 67-70.

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113

 "I assume that [菩薩瓔珞本業經 T1485] was composed on the basis of the Fanwang jing and the Renwang bore jing probably in the South during the period of c. 480-500." Funayama refers to Funayama (1996): 67-70. T1485; 菩薩瓔珞本業經; Pusa yingluo jing 菩薩瓔珞經

Funayama mentions the 十誦羯磨比丘要用 T1439 as an example of edited works compiled in the South on Vinaya topics under the Liu Song.

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103-104 n. 25

 Funayama mentions the 十誦羯磨比丘要用 T1439 as an example of edited works compiled in the South on Vinaya topics under the Liu Song. Sengqu, 僧璩 T1439; 十誦羯磨比丘要用

The "Gaochang edition" 高昌本 was a text written by Tanjing 曇景, explaining the method of conferral of bodhisattva precepts as practiced at Gaochang. Funayama suggests that the background to this text might lie in political connections between the Juqus, after their expulsion from Guzang, and the South. "It is not unthinkable to suppose that Tanjing, a monk from Gaochang, was sent on a political mission to the South. At some period around the middle of the fifth century, he moved from Gaochang to Jiankang and gave oral instructions concerning the method of receiving the bodhisattva precepts which had prevailed in Gaochang among the followers of Tanwuchen [= *Dharmakṣema]." Funayama refers to his own more detailed treatment of the same text, Funayama (1995): 32 ff.

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109-110

 The "Gaochang edition" 高昌本 was a text written by Tanjing 曇景, explaining the method of conferral of bodhisattva precepts as practiced at Gaochang. Funayama suggests that the background to this text might lie in political connections between the Juqus, after their expulsion from Guzang, and the South. "It is not unthinkable to suppose that Tanjing, a monk from Gaochang, was sent on a political mission to the South. At some period around the middle of the fifth century, he moved from Gaochang to Jiankang and gave oral instructions concerning the method of receiving the bodhisattva precepts which had prevailed in Gaochang among the followers of Tanwuchen [= *Dharmaksema]." Funayama refers to his own more detailed treatment of the same text, Funayama (1995): 32 ff. Tanjing, 曇景 Gaochang ben 高昌本, "Gaochang edition"