Source: Nishiwaki 2006

Nishiwaki Tsuneki. “Zum Fomu jing (‘Sūtra der Mutter des Buddha’).” Acta Orientalia Academiae Scientiarum Hungricae 59, no. 1 (2006): 29-46.

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Nishiwaki supports the judgement that the Fo mu jing is an "apocryphon", based upon the fact that (a) it centres on themes of filial piety (37); and (b) in one group of variants, one of six ominous dreams contains Chinese content --- a "hoarfrost in May", the locus classicus of which, as a bad omen, is found in traditions about the Warring States Yinyang and Five Phases specialist Zou Yan 鄒衍, for which Tsuneki cites the Yiwen leiju 藝文類聚 of Ouyang Xun 歐陽詢.

In the Taishō, the Fo mu jing is represented by T2919, taken from S. 2084. However, 26 manuscripts of the text from Dunhuang are known. (In CBETA, Li's edition of 1995, which is based upon 16 manuscripts, has now also been digitised as ZW 15.) Following Li (1995), Nishiwaki divides these versions of the text into four main groups. He lists the 16 witnesses studied by Li, divided into these groups (32-33), before adding: four more Russian manuscripts, which he edits and reproduces (33-36); a single manuscript found at Turfan and kept in the collection at Berlin (36-37); and a manuscript, possibly (following the analysis of Franke) dating to the Ming, held at the Bayerischen Staatsbibliothek (40-42). (The Bayern manuscript was found among 11 texts originally concealed inside a Buddha statue; the statue was in the collection of a Hamburg collector, but the statue fell apart because of water damage during a flood of the Elbe in 1962, revealing the cache of printed texts and manuscripts.)

Nishiwaki (2007) presents much the same information and analyses in Japanese.

Edit

 Nishiwaki supports the judgement that the Fo mu jing is an "apocryphon", based upon the fact that (a) it centres on themes of filial piety (37); and (b) in one group of variants, one of six ominous dreams contains Chinese content --- a "hoarfrost in May", the locus classicus of which, as a bad omen, is found in traditions about the Warring States Yinyang and Five Phases specialist Zou Yan 鄒衍, for which Tsuneki cites the Yiwen leiju 藝文類聚 of Ouyang Xun 歐陽詢. In the Taisho, the Fo mu jing is represented by T2919, taken from S. 2084. However, 26 manuscripts of the text from Dunhuang are known. (In CBETA, Li's edition of 1995, which is based upon 16 manuscripts, has now also been digitised as ZW 15.) Following Li (1995), Nishiwaki divides these versions of the text into four main groups. He lists the 16 witnesses studied by Li, divided into these groups (32-33), before adding: four more Russian manuscripts, which he edits and reproduces (33-36); a single manuscript found at Turfan and kept in the collection at Berlin (36-37); and a manuscript, possibly (following the analysis of Franke) dating to the Ming, held at the Bayerischen Staatsbibliothek (40-42). (The Bayern manuscript was found among 11 texts originally concealed inside a Buddha statue; the statue was in the collection of a Hamburg collector, but the statue fell apart because of water damage during a flood of the Elbe in 1962, revealing the cache of printed texts and manuscripts.) Nishiwaki (2007) presents much the same information and analyses in Japanese. Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 S. 2084; T2919; Fo mu jing 佛母經

According to Nishiwaki, the Longxing si linian buzang jinglu 龍興寺歷年補藏經錄, which is represented by P. 3010, was a catalogue of Longxing si in Shazhou 沙洲, which was updated yearly.

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42 n. 21

 According to Nishiwaki, the Longxing si linian buzang jinglu 龍興寺歷年補藏經錄, which is represented by P. 3010, was a catalogue of Longxing si in Shazhou 沙洲, which was updated yearly. P. 3010; Longxing si linian buzang jinglu 龍興寺歷年補藏經錄