Source: Tsukamoto 1965

Tsukamoto Keishō 塚本啓祥. “Indo shakai to Hoke kyō no kōshō: dharma-bhāṇaka ni kanren shite インド社会と法華経の交渉―dharma-bhāṇakaに関連して―.” In Hoke kyō no shisō to bunka 法華経の思想と文化, edited by Sakamoto Yukio 坂本幸男, 31-66. Kyoto: Heirakuji shoten, 1965.

Assertions

Assertion Argument Place in source Search

Tsukamoto points out that there is a portion unique to Dharmarakṣa’s version of the Saddharmapuṇḍarīka (SP) in Chapter 10 (藥王如來品), T263 (IX) 99a28-100b13. He regards this passage as an interpolation in T263 (or its base text). This portion matches content in the “Dharma Offerings” chapter 法供養品 of the Vimalakīrti-nirdeśa (VKN), and Tsukamoto gives a tabulated parallel showing this correspondence between T263 and the Weimojie jing 維摩詰經 T474 ascribed to Zhi Qian (51-58). In T263, Tsukamoto argues, this material has a tripartite structure: (A) the superiority of Dharma offerings over all other types of offerings; (B) a story of the past about Baiṣajyarāja Tathāgata 藥王如來, which illustrates this superiority; and (C) verses repeating the gist of the foregoing. (C) is not shared with T474. T263 also adds to the shared material a particular application of the general point about the excellence of Dharma offerings, specifying that among Dharma offerings, further, SP itself is best (58). In support of the suggestion that this material is interpolated into T263, Tsukamoto points out that the title of the chapter (藥王如來品) differs from that in other extant versions of SP, where it is something corresponding to Skt. Dharmabhāṇaka-parivarta. In other versions of the chapter, a bodhisattva called Bhaiṣajyarāja appears at the beginning of the chapter as an interlocutor of the Buddha, but this figure has no necessary relation with the Tathāgata Bhaiṣajyarāja, and Tsukamoto argues that the connection of these two eponymous figures with one another, which is the basis for the introduction of the story in (B), is forced (he notes that in fact, when the name of Bhaiṣajyarāja during the time when he was still a bodhisattva is give in Ch. 22, it is in fact Sarvasattvapriyadarśana). In VKN, by contrast, the story of the past is introduced naturally; further, the episode appears in all three extant versions of VKN (Tsukamoto was writing before the rediscovery of Skt. VKN) (61-62). He thus concludes that this portion was interpolated into a version of SP witnessed for us, among our extant texts, by T263, and the title of the chapter was changed accordingly. However, he does not attempt to adjudicate the question of when or where this portion might have been added to the text (63).

Edit

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 Tsukamoto points out that there is a portion unique to Dharmaraksa’s version of the Saddharmapundarika (SP) in Chapter 10 (藥王如來品), T263 (IX) 99a28-100b13. He regards this passage as an interpolation in T263 (or its base text). This portion matches content in the “Dharma Offerings” chapter 法供養品 of the Vimalakirti-nirdesa (VKN), and Tsukamoto gives a tabulated parallel showing this correspondence between T263 and the Weimojie jing 維摩詰經 T474 ascribed to Zhi Qian (51-58). In T263, Tsukamoto argues, this material has a tripartite structure: (A) the superiority of Dharma offerings over all other types of offerings; (B) a story of the past about Baisajyaraja Tathagata 藥王如來, which illustrates this superiority; and (C) verses repeating the gist of the foregoing. (C) is not shared with T474. T263 also adds to the shared material a particular application of the general point about the excellence of Dharma offerings, specifying that among Dharma offerings, further, SP itself is best (58). In support of the suggestion that this material is interpolated into T263, Tsukamoto points out that the title of the chapter (藥王如來品) differs from that in other extant versions of SP, where it is something corresponding to Skt. Dharmabhanaka-parivarta. In other versions of the chapter, a bodhisattva called Bhaisajyaraja appears at the beginning of the chapter as an interlocutor of the Buddha, but this figure has no necessary relation with the Tathagata Bhaisajyaraja, and Tsukamoto argues that the connection of these two eponymous figures with one another, which is the basis for the introduction of the story in (B), is forced (he notes that in fact, when the name of Bhaisajyaraja during the time when he was still a bodhisattva is give in Ch. 22, it is in fact Sarvasattvapriyadarsana). In VKN, by contrast, the story of the past is introduced naturally; further, the episode appears in all three extant versions of VKN (Tsukamoto was writing before the rediscovery of Skt. VKN) (61-62). He thus concludes that this portion was interpolated into a version of SP witnessed for us, among our extant texts, by T263, and the title of the chapter was changed accordingly. However, he does not attempt to adjudicate the question of when or where this portion might have been added to the text (63). T0263; 正法華方等; 正法華方等經典; 法華方等正經; 正法華經方等典詔; 正法華經