Source: Fujita 1990

Fujita writes that it is “well known” that the Guan Puxian pusa xing fa jing 觀普賢菩薩行法經 T277 (Samantabhadra Contemplation Sūtra) draws heavily from Kumārajīva's translation of the Saddharmapuṇḍarika-sūtra. He claims its likeness is so strong that it is referred to as “a concluding sūtra of the Lotus sūtra.” He adds that the text lacks Tibetan and Sanskrit equivalents, as well as any other Chinese version. In this sense, Fujita treats T277 as one of a number of scriptures dating from around the same time, teaching "contemplation" 觀 meditations, which share the same conditions---usually, they are "sole examplars" (in Nattier's phrase), i.e. no known alternate versions are known in Sanskrit, Tibetan or Chinese; they sometimes have known sources in prior Chinese texts; and so on. Scholars have often argued that texts in this broader group were composed in Central Asia or China.

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155, 161-162

Fujita mentions in passing that he considers the Wuliangshou jing 無量壽經T360 (traditionally ascribed to Kang Sengkai="*Saṃghavarman") to have been translated by Buddhabhadra and Baoyun from a “newly obtained manuscript from India”. He also notes that this as the translation of the Larger Sukhāvatīvyūha-sūtra drawn upon in the composition of the Guan Wuliangshou jing 觀無量壽佛經 T365.

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157, 160

Fujita notes that the Guan Xukongzang pusa jing 觀虛空藏菩薩經 T409 lacks Tibetan and Sanskrit equivalents, as well as any other Chinese version. In this sense, Fujita discusses T409 as one of a whole group of "contemplation sūtras", appearing around the same time in Chinese, which share certain conditions: apparent debts to earlier texts in the Chinese tradition; the absence of parallel texts in other Buddhist languages; etc. Others among this group which have been studied more intensively have been regarded as composed in China or Central Asia.

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155

Fujita suggests that the Guan Mile pusa shangsheng Doushuai tian jing 觀彌勒菩薩上生兜率天經 ["Maitreya Contemplation Sutra "] T452 was compiled in the Turfan vicinity (Juqu Jingsheng is said to have obtained the text in Turfan), and has no Sanskrit equivalent as well as any other Chinese version. Fujita notes that a Tibetan translation is included in the sDe dge [D199] and Lhasa editions, but not the Peking, sNar thang or Co ne editions of the Tibetan canon. However, according to Fujita, the Tibetan is translated from the Chinese, which suggests that no Sanskrit version was known in Tibet. Fujita adds that there is “reason to believe” that the Guan Wuliangshou jing 佛說觀無量壽佛經 T365 was influenced by the Guan Mile pusa shangsheng Doushuai tian jing. In a broader context, T452 is one of a whole group of 'contemplation sūtras, appearing around the same time in Chinese, which share certain conditions: apparent debts to earlier texts in the Chinese tradition; the absence of parallel texts in other Buddhist languages; etc. and according to Fujita follows Ogasawara Senshū in concluding that the compilation of the text in the region of Turfan is "well documented".

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155, 157, 161

Fujita notes that the Guan Yaowang Yaoshang er pusa jing 觀藥王藥上二菩薩經 (Baiṣajyarāja-sūtra) T1161 translated by Kālayaśas 畺良耶舍 lacks Tibetan and Sanskrit versions, as well as any other Chinese counterparts. In this sense, Fujita treats T1161 as one of a number of scriptures dating from around the same time, teaching "contemplation" 觀 meditations, which share the same conditions---usually, they are "sole examplars" (in Nattier's phrase), i.e. no known alternate versions are known in Sanskrit, Tibetan or Chinese; they sometimes have known sources in prior Chinese texts; and so on. Scholars have often argued that texts in this broader group were composed in Central Asia or China. Fujita adds that the text contains the term weiwu sanmei 惟無三昧 (“samādhi of non-existence only”), which is also found in the Guan Fo sanmei hai jing 首楞嚴三昧經 T643, which is believed to have drawn in turn from the Weiwu sanmei jing 惟無三昧經, a text labeled as “apocryphal” by Dao'an.

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155, 161