Lamotte, Étienne, tr. Śūraṃgamasamādhisūtra: The Concentration of Heroic Progress – An Early Mahāyāna Buddhist Scripture. translated by Sara Boin-Webb. Delhi: Motilal Banarsidass, 2003.
| Assertion | Argument | Place in source |
|---|---|---|
Bo Yuan/Bo Fazu's commentary on Dharmarakṣa's version of the Śūraṃgamasamādhi is mentioned in his biography in CSZJJ and GSZ, and discussed by Lamotte (trans. Boin-Webb) (2003): 80-81. |
T2145 (LV) 107c11 |
|
Lamotte translates a portion of the Jianbei jing shi zhu hu ming bing shuxu 漸備經十住胡名并書敘 concerning transmission of five texts from Liangzhou to Dao'an in Xiangyang in 373. |
92-93 |
|
The "Jianbei jing shi zhu hu ming bing shuxu" 漸備經十住胡名并書敘 reports that in 373, five texts were sent from Liangzhou to Dao'an in Xiangyang. Lamotte translates relevant portions of the document, and identifies three of these titles with the extant T222, T285 and T329. |
T2145 (LV) 62c4-17 |
|
Dao'an's "He Fangguang guangzan lüe jie xu" 合放光光讚略解序 reports that T222 was sent from Liangzhou to Dao'an in Xiangyang in 373. Lamotte translates relevant lines from the document. |
T2145 (LV) 48a20-23 |
|
The earliest testimony preserved about Kumārajīva's translation of the Śūraṃgamasamādhi-sūtra T642 is Shi Hongchong's 釋弘充 preface, preserved in CSZJJ, composed in 458. Discussed by Lamotte (trans. Boin-Webb) (2003): 94. |
T2145 (LV) 49c1-19 |
|
|
Lamotte discusses records of a Shoulengyan jing in 2 juan 首楞嚴經二卷, translated by Zhi Chen (*Lokakṣema) 支讖 on 16 January 186 CE in Luoyang 洛陽. According to Lamotte, there are two lines in the bibliographic tradition regarding this translation. On the one hand, T2145, T2154, T2059 and T2105 represent the old tradition, which states that Zhi Chen translated the text on January 16th 186 and was active in China between 179 and 189. On the other hand, T2034, T2149, T2151 and T2153 represent a new tradition that Zhi Chen translated on 16 March 186 and was active between 147 and 186. The older tradition is to be preferred over the new one, because the new tradition (1) makes use of suspect documents, (2) claims that the Aṣṭasāhasrikā and Pratyutpannasamādhi were each the object of a dual translation, contradicting the testament of old colophons, (3) contains improbabilities: it is unlikely that Zhi Chen had a gap of 32 years between his first translation (Akṣobhyatathāgatasya vyūha) in 147 and his second translation (Aṣṭasahāsrikā and Pratyupannasamādhi) in 179. |
59-65 |
Lamotte discusses reports of a Shu shoulengyan jing 蜀首楞嚴經 and Houchu shoulengyan jing 後出首楞嚴經, translated by groups in Sichuan 四川 under the Cao Wei 曹魏 (220-265 CE): the authors of the catalogues never had access to these two translations, but instead, derived their information from the Jiu lu 舊錄. The ten gāthās reported in the Jiu lu for the "Houchu..." (according a tradition beginning in our extant record with CSZJJ: 舊錄所載云有十偈) are not preserved in the extant T642. |
65-66 |
|
|
Lamotte discusses records of a Fangdeng shoulengyan jing 方等首楞嚴經, a revised version of Lokakṣema’s version supposedly produced by Zhi Qian 支謙 between 222 and 229 CE: According to Zhi Mindu 支愍度 (in T2145), this was merely a revision. Later catalogues, T2145, T2146, T2034, T2151, T2134 classified it as a new translation. Dao’an 道安, who was at that time in the north, was not aware of this version. |
66-72 |
|
Lamotte discusses a Shoulengyan jing, two juan 首楞嚴經二卷, supposed to have been translated by Bai Yan 白 (v.l. 帛) 延 in 258 CE in Luoyang Boma si 洛陽白馬寺: The catalogues contradict each other on this translation, and none of the bibliographers had access to it. The sources hesitate over the exact date of Bai Yan’s activity: either Zhengshi 正始 (240-249) or Ganlu 甘露 (256-260). This translation, if it ever existed, had no influence on later translation. |
72-74 |
|
Lamotte discusses a version of the *Śūraṃgamasamādhi-sūtra with the title Yongfuding jing, two juan 勇伏定經二卷, reportedly translated by Dharmarakṣa on 23 May 291 CE in Chang’an 長安: According to Lamotte, the existence of this translation is fully substantiated by the catalogues. However, Sengyou made a mistake in attributing two translations (rather than one) of the Śgs titled Shoulengyan 首楞嚴 and Yongfuding 勇伏定 to Dharmarakṣa, and this mistake was reproduced in T2145, T2146, T2034, T2151 and T 2153. The error was corrected in T2154. Another possibility is that the Yongfuding 勇伏定 is a corrected title of the Shoulengyan 首楞嚴 by Nie Chengyuan 聶承遠. There was reportedly a commentary on this translation by Bo Yuan 帛遠 [aka Bo Fazu], produced in Chang’an 長安 between 291 and 306 CE. [Note: CSZJJ carries an anonymous preface to a commentary to this version of the text, 首楞嚴三昧經注序第, T2145 (LV) 48c17 ff.; the CSZJJ bio of Bo Yuan/Fazu mentions him preaching on this text, and writing a commentary to it:見祖法師在閻羅王處為王講首楞嚴經, 107c1 .... 又注首楞嚴經, 107c11; Fajing lists the commentary as a separate work, with the ascription to Bo Yuan: 首楞嚴經注解一卷(帛遠), T2146 (LV) 148a17. Lamotte treats this commentary separately, 80-81—MR.] |
74-80 |
|
Lamotte discusses a version of the *Śūraṃgamasamādhi-sūtra, the Shoulengyan jing, two juan 首楞嚴經二卷, reportedly translated by Zhu Shulan 竺淑蘭 in 291 CE in Luoyang 洛陽: For Lamotte, this translation is evidenced by Zhi Mindu’s 支愍度 testimony and by Nie Daozhen’s 聶道真 Zhongjing lu 眾經錄. |
81-85 |
|
Lamotte discusses records regarding the He shoulengyan jing, eight juan, 合首楞嚴經八卷, a synoptic version of the *Śūraṃgamasamādhi-sūtra compiled by Zhi Mindu 支愍度 in 301 CE in Chang’an 長安: This version combined parts of three Chinese translations of *Lokakṣema (revised by Zhi Qian), Dharmarakṣa and Zhu Shulan. Certain catalogues, T2034, T2153, mistakenly claimed that Zhi Mindu also collated the translation by Bai Yan in his work. This synoptic edition was also the object of a commentary in four juan by Xie Fu 謝敷 of Eastern Jin 東晉 [an interlinear note at the head of Zhi Mindu’s preface in CSZJJ reads: 三經謝敷合注共四卷, 49a17; Lamotte discusses this commentary separately, 90 – MR]. |
85-90 |
|
Lamotte discusses a Shoulengyan jing (*Śūraṃgamasamādhi-sūtra) in two juan 首楞嚴經二卷, translated by Zhang Tianxi 張天錫, Zhi Shilun 支施崙 and Bo Yan 帛延 in Liangzhou 涼州 in 373 CE: This translation is furnished with a colophon by an unknown hand preserved in T2145. According to Lamotte, Zhang Tianxi 張天錫 and Zhi Shilun 支施崙 were probably disciples of Dao’an 道安, who sent five texts (T222, T285, T329, Shoulengyen jing 首楞嚴經, Wubai jie 五百戒) to Dao'an in Xiangyang 襄陽 in 373. |
90-93 |
|
Lamotte discusses the only extant Chinese version of the Śūraṃgamasamādhi-sūtra, namely, the so-called “new” version, Xin shoulengyan sanmei jin, two juan 新首楞嚴三昧經二卷, i.e. T642, translated by Kumārajīva, either in Liangzhou 涼州 between 385 and 402 CE or in Chang’an 長安 between 402 and 409 CE: The oldest testimony to this extant version is supplied by a preface compiled by Shi Hungchung 釋弘充 in 458, preserved at T2145 (LV) 49c1-19, according to which T642 was translated between 385 and 402. T2145, however, alleged that Kumārajīva’s translation activity only began in Chang’an 長安 from 402 on. There is said to have been a commentary composed in 458 CE to this version of the text by Shi Hungchung 釋弘充 in Jiankang 健康 [充以管昧嘗廁玄肆。預遭先匠啟訓音軌。參聽儒緯髣髴文意。以皇宋大明二年歲次奄茂。於法言精舍略為注解, 49c16-18; Lamotte discusses this commentary, 97-98 – MR]. |
94-97 |