| Identifier | T0315 [T] |
| Title | 佛說普門品經 [T] |
| Date | February 10, 287 [Boucher 1996] |
| Unspecified | Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 [Sakaino 1935] |
| Translator 譯 | Dharmarakṣa 竺法護, 曇摩羅察 [Kawano 2006] |
There may be translations for this text listed in the Bibliography of Translations from the Chinese Buddhist Canon into Western Languages. If translations are listed, this link will take you directly to them. However, if no translations are listed, the link will lead only to the head of the page.
There are resources for the study of this text in the SAT Daizōkyō Text Dabatase (Saṃgaṇikīkṛtaṃ Taiśotripiṭakaṃ).
| Preferred? | Source | Pertains to | Argument | Details |
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[Kawano 2006] Kawano Satoshi 河野訓. Shoki kan'yaku butten no kenkyū: Jiku Hōgo o chūshin to shite 初期漢訳仏典の研究 : 竺法護を中心として. Ise: Kōgakkan Daigaku Shuppanbu, 2006. — Table 6, p. 87 |
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On the basis of a complex examination of the evidence in the catalogues from CSZJJ to KYL (73-92), Kawano arrives at this corpus of 41 texts, which he thinks can most safely be ascribed to Dharmarakṣa and dated, in order to construct a basis for examining Dharmarakṣa's corpus for the development of translation idiom over the course of his career. This note lists that corpus. Kawano arrives at this corpus on the basis of the following criteria: (1) He accepts texts which were probably dated in the original CSZJJ, as represented by the Koryŏ (Kawano shows that the version of CSZJJ received via the Song[-Yuan-Ming] line of transmission includes a large set of problematic additional dates); (2) He accepts texts first dated in Fajing, as long as the date was accepted by Zhisheng in KYL; (3) He rejects texts for which a translation date first appears in LDSBJ; (4) He adds one further text (T810) that can be dated on the basis of a (very early manuscript) colophon. [Note: This list includes four (or five?) lost texts, and a couple of texts ascribed to other translators in the received canon. The number of lost texts is uncertain, because the list includes a 無量壽經, which some modern scholars would be inclined to identify with T360 ascribed to Kang Sengkai 康僧鎧---MR.] Entry author: Michael Radich |
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[T] T = CBETA [Chinese Buddhist Electronic Text Association]. Taishō shinshū daizōkyō 大正新脩大藏經. Edited by Takakusu Junjirō 高楠順次郎 and Watanabe Kaigyoku 渡邊海旭. Tokyo: Taishō shinshū daizōkyō kankōkai/Daizō shuppan, 1924-1932. CBReader v 5.0, 2014. |
Entry author: Michael Radich |
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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. — T2145:55.7b12-8c9 |
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In the list of texts ascribed to Dharmarakṣa by Dao'an, 28 bear dates. One of these (the 五蓋疑結失行經) has a note saying that Dao'an did not think it looked like a Dharmarakṣa text. This note lists the remaining 27. [Zürcher (2007): 66 suggests that this may be evidence that "in these cases [Dao'an's] attribution was based upon early dated colophons", which may mean that these attributions can be regarded as some of the strongest in the Dharmarakṣa corpus, on external grounds.] Entry author: Michael Radich |
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[Mei 1996] Mei Naiwen 梅廼文. “Zhu Fahu de fanyi chutan 竺法護的翻譯初探.” Chung-Hwa Buddhist Journal 中華佛學學報 9 (1996): 49-64. — 54 n. 26 |
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Mei begins with the 76 texts ascribed to Dharmarakṣa in the present Taishō which also appear in Sengyou. She then eliminates eight for the following reasons: five are listed as lost by Sengyou's time (T182, T288, T496, T558, T1301); T1301, moreover, contains details that makes it appear as if it may have been composed in China; T103 and T453 have been regarded as dubious by modern scholars (Gao Mingdao and Yinshun); and Sengyou's description of the 佛為菩薩五夢經 that he ascribes to Dharmarakṣa does not match T310(4). This leaves 68 texts Mei thinks can reliably be matched against Sengyou. This entry lists those 68 texts. [Note: Mei erroneously gives the number T627 for what is properly T636---MR.] Entry author: Michael Radich |
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[Zürcher 1959/2007] Zürcher, Erik. The Buddhist Conquest of China: The Spread and Adaptation of Buddhism in Early Medieval China. Third Edition. Leiden: Brill, 1959 (2007 reprint). — 66 |
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Zürcher states that in the list of texts ascribed to Dharmarakṣa by Dao'an, 29 bear dates [I actually count 28; further, one, the 五蓋疑結失行經, has a note saying that Dao'an did not think it looked like a Dharmarakṣa text, and so I also exclude it---MR]. This note lists the remaining 27. Zürcher suggests that this may be evidence that "in these cases [Dao'an's] attribution was based upon early dated colophons". [This may mean that these attributions can be regarded as some of the strongest in the Dharmarakṣa corpus, on external grounds.] Entry author: Michael Radich |
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[Mei 1996] Mei Naiwen 梅廼文. “Zhu Fahu de fanyi chutan 竺法護的翻譯初探.” Chung-Hwa Buddhist Journal 中華佛學學報 9 (1996): 49-64. — 55 |
The Taishō includes two versions of this text (a, b). Mei states that the longer of the two (T315a) obviously incorporates commentary. He credits Zheng Zaifa 鄭再發 (personal communication) for this observation. Entry author: Michael Radich |
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[Boucher 1996] Boucher, Daniel. "Buddhist Translation Procedures in Third-Century China: A Study of Dharmarakṣa and his Translation Idiom." PhD dissertation, University of Pennsylvania, 1996. — 281 |
In the appendix to his dissertation Boucher provides a list of ninety-five texts attributed to Dharmarakṣa by Sengyou in his Chu sanzang ji ji出三藏記集 T2145, along with a note on relevant scholarship. Among these texts is the Pumen jing 普門經 Samantamukhaparivarta-sūtra T315, which Sengyou dated February 10, 287. He adds that another version of the text is called Pumen pin 普門品. Entry author: Sophie Florence |
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[Chen 2005] Chen, Jinhua. "Some Aspects of the Buddhist Translation Procedure in Early Medieval China: With Special References to a Longstanding Misreading of a Keyword in the Earliest Extant Buddhist Catalogue in East Asia." Journal Asiatique 293.2 (2005): 603-662. — 657-661 |
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Chen lists thirty-three texts discussed in Sengyou's Chu sanzang ji ji for which dates are given, but where those dates cannot be corroborated by any "translation documents" [meaning primary sources discussing circumstances etc. of translation, such as colophons]: Fangdeng nihuan jing 方等般泥洹經 T378; Entry author: Sophie Florence |
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[Suzuki 1995] Suzuki Hiromi 鈴木裕美. “Koyaku kyōten ni okeru yakugo ni tsuite: Jiku Hōgo yakushutsu kyōten wo chūshin toshite 古訳経典における訳語について―竺法護訳出経典を中心として.” IBK 43, no. 2 (1995): 198-200. |
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Suzuki regards the texts listed in this entry as genuine Dharmarakṣa translations. She groups them into five types, on the basis of stylistic features: A: T222, T588 , T636 Entry author: Michael Radich |
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[Sakaino 1935] Sakaino Kōyō 境野黄洋. Shina Bukkyō seishi 支那佛教精史. Tokyo: Sakaino Kōyō Hakushi Ikō Kankōkai, 1935. — 261-265 |
Sakaino begins by noting that the original of the “Larger Prajñāpāramitā Sūtra” 大品 =光讚經 T222 ascribed to Dharmarakṣa was probably brought to China from Khotan 于闐 by *Gītamitra(?) 祇多羅, a monk of Khotanese birth. The name 祇多羅 refers to the same person as 祇多蜜 recorded in the catalogues. However, Sakaino argues that *Gītamitra probably never translated any texts himself. This would imply that the ascriptions to *Gītamitra presently carried by T284 and T637 are erroneous. CSZJJ lists just one title, the Pu men jing 普門經 as the work of *Gitamitra (cf. T315 ascribed to Dharmarakṣa). LDSBJ, by contrast, ascribes 25 titles in 46 juan to him. KYL subsequently accepts most of these ascriptions, listing 13 titles in 45 juan as his work, excising only “offshoot” or “byproduct” scriptures 別生 from the ascriptions given in LDSBJ. Sakaino argues that the ascriptions to *Gitamitra given by LDSBJ are highly likely to be fabrications on Fei's part. He shows that as many as 21 out of the 25 titles ascribed to *Gitamitra in LDSBJ overlap with scriptures ascribed to Dharmarakṣa in the same work. In Sakaino's view, this clearly indicates that the ascriptions to *Gitamitra were mistakenly mixed up 誤傳混雜 with those to Dharmarakṣa. Even the single title that CSZJJ also ascribed to *Gitamitra, viz., the 普門經, might be confused with Dharmarakṣa’s 普門經 in LDSBJ. Sakaino claims that it is virtually impossible that two scholars who were active in the same region in the same time translated so many of the same texts, and that here again, we see clearly the unreliability of LDSBJ. Sakaino suggests that it is possible that *Gitamitra was somehow involved in Dharmarakṣa's translation project, but also, that this claim is impossible to prove, since Dharmarakṣa's biography does not mention him. Sakaino also gives further detailed discussion of the sources of confusion about some individual titles (no longer extant) on the LDSBJ list of *Gitamitra's works. Entry author: Atsushi Iseki |
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