Kanakura Enshō 金倉円照. “Sumadai bosatsu kyō ni tsuite 須摩提菩薩経について.” Ōsaki gakuhō 大崎学報 115-116 (1971): 223-248.
| Assertion | Argument | Place in source | Search |
|---|---|---|---|
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Kanakura argues that 須摩提菩薩經 T334 and 須摩提菩薩經 T335 are virtually identical, and demonstrates this close relationship by giving a parallel table of both texts in full, highlighting the few differences (236-248). Kanakura further asserts (without giving details) that terminology and phraseology leave no room for doubt about the ascription to Dharmarakṣa (for T334), but render the ascription of T335 to Kumārajīva highly suspicious. However, Kanakura also shows that there is an exception to the above relationship of virtual identity between the two texts. A portion of T335, approximately 800 characters in length, is not found in T334 [T335 (XII) 80c15-81b7]. Kanakura argues that this portion appears to be an interpolation into T335, as it does not fit naturally into its context. A new interlocutor appears partway through this passage, a Brahmin girl named 首意, and at the same time the topic shifts from illusion to turning the wheel of the Dharma (234-235); other content in this passage, which appears extraneous to the remainder of T335, is the appearance of Ānanda and the declaration that he has been awakened with respect to seven subtle dharmas 七秒法. |
Kanakura argues that 須摩提菩薩經 T334 and 須摩提菩薩經 T335 are virtually identical, and demonstrates this close relationship by giving a parallel table of both texts in full, highlighting the few differences (236-248). Kanakura further asserts (without giving details) that terminology and phraseology leave no room for doubt about the ascription to Dharmaraksa (for T334), but render the ascription of T335 to Kumarajiva highly suspicious. However, Kanakura also shows that there is an exception to the above relationship of virtual identity between the two texts. A portion of T335, approximately 800 characters in length, is not found in T334 [T335 (XII) 80c15-81b7]. Kanakura argues that this portion appears to be an interpolation into T335, as it does not fit naturally into its context. A new interlocutor appears partway through this passage, a Brahmin girl named 首意, and at the same time the topic shifts from illusion to turning the wheel of the Dharma (234-235); other content in this passage, which appears extraneous to the remainder of T335, is the appearance of Ananda and the declaration that he has been awakened with respect to seven subtle dharmas 七秒法. Dharmaraksa 竺法護, 曇摩羅察 T0334; 須摩提經; *Sumatidarikapariprccha; 佛說須摩提菩薩經 T0335; *Sumatidarikapariprccha; 佛說須摩提菩薩經 | |
Kanakura (223) mentions somewhat ambiguously that 須摩提經 T336 and 妙慧童女會 T310(30) (in the Ratnakūṭa), both ascribed to Bodhiruci, are 同文の重出 [this is ambiguous, given the meanings of 出 in the tradition, because it is not clear if Kanakura means two alternate translations of the same root text, or two reproductions of the same translation; at a glance, it looks like the two are verbatim identical, at least for the first stretch -- MR]. |
223 |
Kanakura (223) mentions somewhat ambiguously that 須摩提經 T336 and 妙慧童女會 T310(30) (in the Ratnakuta), both ascribed to Bodhiruci, are 同文の重出 [this is ambiguous, given the meanings of 出 in the tradition, because it is not clear if Kanakura means two alternate translations of the same root text, or two reproductions of the same translation; at a glance, it looks like the two are verbatim identical, at least for the first stretch -- MR]. T0336; 須摩提經 T310(30); Miaohui tongnu hui 妙慧童女會 |