Source: Chen 2014

Chen, Jinhua. “From Central Asia to Southern China: The Formation of Identity and Network in the Meditative Traditions of the Fifth—Sixth Century Southern China (420—589).” Fudan Journal of the Humanities and Social Sciences 7, no. 2 (2014): 171–202.

Assertions

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Chen reports on primary sources that assert that Juqu Jingsheng translated the Fomu (alt. Fofu) banniepan jing 佛母[佛父]般涅槃經 (in one juan) the year that he moved to the Upper Dinglin 定林 temple [439]. He notes that the Fomu banniepan jing preserved in the Taishō [T145] is attributed to Huijian. Juqu Jingsheng’s Gaoseng zhuan biography has this text as Fofu 佛父 banniepan jing, “which might be correct as it might have referred to one of Juqu Jingsheng’s extant translations, the Jingfan wang banniepan jing” 淨飯王般涅槃經 T512.

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4 n. 6

 Chen reports on primary sources that assert that Juqu Jingsheng translated the Fomu (alt. Fofu) banniepan jing 佛母[佛父]般涅槃經 (in one juan) the year that he moved to the Upper Dinglin 定林 temple [439]. He notes that the Fomu banniepan jing preserved in the Taisho [T145] is attributed to Huijian. Juqu Jingsheng’s Gaoseng zhuan biography has this text as Fofu 佛父 banniepan jing, “which might be correct as it might have referred to one of Juqu Jingsheng’s extant translations, the Jingfan wang banniepan jing” 淨飯王般涅槃經 T512. Juqu Jingsheng 沮渠京聲 Fo fu banniepan jing 佛父般涅槃經; Fo mu banniepan jing 佛母般涅槃經

Chen considers the most important texts translated by Buddhabhadra to be: Mohe sengqi lü 摩訶僧祇律 [Mahāsāṃghika-vinaya] T1425 (co-translated with Faxian 法顯), Da Fangguangfo huayan jing 大方廣佛華嚴經 [Buddhāvataṃsaka] T278 (the “new version” of the Avataṃsaka-sūtra), and Wuliangshou jing 無量壽經 [interpreted by many scholars to refer to T360 --- MR]. In addition, Chen attributes to Buddhabhadra the meditation manuals Damoduoluo chanjing 達摩多羅禪經 T618 and Guanfo sanmeihai jing 觀佛三昧海經 T643 (for which he refers to Yamabe 1999). Chen adds that Buddhabhadra’s biographies attribute different numbers of texts to him, which he argues is due to “different ways of counting his translations”; the Gaoseng zhuan lists under Buddhabhadra’s name all texts which he either translated or co-translated, while the Chu sanzang ji ji lists only those translated solely by Buddhabhadra and his team.

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173 n. 2

 Chen considers the most important texts translated by Buddhabhadra to be: Mohe sengqi lu 摩訶僧祇律 [Mahasamghika-vinaya] T1425 (co-translated with Faxian 法顯), Da Fangguangfo huayan jing 大方廣佛華嚴經 [Buddhavatamsaka] T278 (the “new version” of the Avatamsaka-sutra), and Wuliangshou jing 無量壽經 [interpreted by many scholars to refer to T360 --- MR]. In addition, Chen attributes to Buddhabhadra the meditation manuals Damoduoluo chanjing 達摩多羅禪經 T618 and Guanfo sanmeihai jing 觀佛三昧海經 T643 (for which he refers to Yamabe 1999). Chen adds that Buddhabhadra’s biographies attribute different numbers of texts to him, which he argues is due to “different ways of counting his translations”; the Gaoseng zhuan lists under Buddhabhadra’s name all texts which he either translated or co-translated, while the Chu sanzang ji ji lists only those translated solely by Buddhabhadra and his team. Buddhabhadra, 佛陀跋陀羅, 覺賢 *Aparimitayu; Wuliangshou jing 無量壽經; Wuliang qingjing pingdeng jue jing 無量清淨平等覺經; Sukavativyuha-sutra T0278; 大方廣佛華嚴經 T0643; 佛說觀佛三昧海經 T1425; 摩訶僧祇律

Chen notes that Sengyou records four translations under the name of Dharmamitra 曇摩蜜多: Guan Puxian pusa xingfa jing 觀普賢菩薩行法經 (alt. Puxian guanjing) in one juan, which is an excerpt from the Shen gongde jing 深功德經; Xukongzang guan jing 虛空藏觀經 (alt. Guan Xukongzang pusa jing 觀虛空藏菩薩經) in one juan [probably corresponding to T409?]; Chan miyao 禪祕要 (alt. Chan fayao 禪法要) in three or five juan, “translated in Yuanjia 18 (441)”; and Wumen chanjing yaoyong fa 五門禪經要用法 [T619] in one or two juan. He adds that Dharmamitra’s biography in the Gaoseng zhuan lists his translations as: Chan jing 禪經, Chan fayao 禪法要, Puxian guan 普賢觀, and Xukongzang guan 虛空藏觀, “which apparently correspond to the fourth, the third, the first and the second translations listed in the Chu sanzang ji ji.” See CSZJJ T2145:55.12b27-c4; GSZ T2059:50.343a4-5.

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8. n. 27

 Chen notes that Sengyou records four translations under the name of Dharmamitra 曇摩蜜多: Guan Puxian pusa xingfa jing 觀普賢菩薩行法經 (alt. Puxian guanjing) in one juan, which is an excerpt from the Shen gongde jing 深功德經; Xukongzang guan jing 虛空藏觀經 (alt. Guan Xukongzang pusa jing 觀虛空藏菩薩經) in one juan [probably corresponding to T409?]; Chan miyao 禪祕要 (alt. Chan fayao 禪法要) in three or five juan, “translated in Yuanjia 18 (441)”; and Wumen chanjing yaoyong fa 五門禪經要用法 [T619] in one or two juan. He adds that Dharmamitra’s biography in the Gaoseng zhuan lists his translations as: Chan jing 禪經, Chan fayao 禪法要, Puxian guan 普賢觀, and Xukongzang guan 虛空藏觀, “which apparently correspond to the fourth, the third, the first and the second translations listed in the Chu sanzang ji ji.” See CSZJJ T2145:55.12b27-c4; GSZ T2059:50.343a4-5. *Dharmamitra, 曇摩蜜多 Chan fa yao 禪法要; Chan mi yao 禪祕要 Puxian guan jing 普賢觀經; Guan Puxian pusa xing fa jing 觀普賢菩薩行法經 T0409; 觀虛空藏菩薩經 T0619; 五門禪經要用法

According to Chen, Juqu Jingsheng 沮渠京聲 “turned the verbal version of the Chanyao mimi zhibing jing [禪要祕密治病經; this title is attested in CSZJJ, e.g. T2145:55.13a11; Chen identifies it with 治禪病祕要法 T620] into written form” at the request of the nun Huijun 慧濬.

It appears that Chen's source is GSZ: 後竹園寺慧濬尼。復請出禪經。安陽既通習積以臨筆無滯。旬有七日出為五卷, T2059:50.337a18-20; and/or CSZJJ: 竹園寺比丘尼慧濬。聞其諷誦禪經。請令傳寫。安陽通習積久。臨筆無滯。旬有七日出為五卷, T2145:55.106c10-13.

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4 n. 6

 According to Chen, Juqu Jingsheng 沮渠京聲 “turned the verbal version of the Chanyao mimi zhibing jing [禪要祕密治病經; this title is attested in CSZJJ, e.g. T2145:55.13a11; Chen identifies it with 治禪病祕要法 T620] into written form” at the request of the nun Huijun 慧濬. It appears that Chen's source is GSZ: 後竹園寺慧濬尼。復請出禪經。安陽既通習積以臨筆無滯。旬有七日出為五卷, T2059:50.337a18-20; and/or CSZJJ: 竹園寺比丘尼慧濬。聞其諷誦禪經。請令傳寫。安陽通習積久。臨筆無滯。旬有七日出為五卷, T2145:55.106c10-13. T0620; 治禪病祕要法