| Identifier | T1632 [T] |
| Title | 方便心論 [T] |
| Date | 472 C.E. [Ono and Maruyama 1933-1936] |
| Translator 譯 | Jijiaye, 吉迦夜, *Kivkara?, *Kiṃkara?, *Kiṃkārya? [T] |
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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[Young 2015] Young, Stuart. Conceiving the Indian Buddhist Patriarchs in China. Honolulu: University of Hawai’i Press, 2015. — 88 n. 59 |
In T2058 there is a summary of Nāgārjuna’s oeuvre. Four titles are mentioned: an *Upadeśa 優波堤舍 (referring to T1509), the Zhuangyan Fodao 莊嚴佛道, the Daci fangbian 大慈方便, and the Wuwei lun 無畏論. Zhuangyan Fodao suggests a relation to the Shizhu piposa lun 十住毘婆沙論 T1521 ascribed to Nāgārjuna, but no equation of such a title with this work is elsewhere attested. Daci fangbian is reminiscent of the Fangbian xin lun 方便心論 T1632, which is ascribed in CSZJJ T2145 to Kiṅkara and Tanyao, working in 472. The text was first attributed to Nāgārjuna in the Shi'er men lun zongzhi yiji 十二門論宗致義記 T1826. There appears to be no possible Chinese equivalent to the title Wuwei lun, but Ramanan (1966, 34) identifies a similarly titled text in the Tibetan canon also attributed to Nāgārjuna. Entry author: Chia-wei Lin |
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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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[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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[Ono and Maruyama 1933-1936] Ono Genmyō 小野玄妙, Maruyama Takao 丸山孝雄, eds. Bussho kaisetsu daijiten 佛書解說大辭典. Tokyo: Daitō shuppan, 1933-1936 [縮刷版 1999]. — Volume 9, p. 437-439 |
Iida Junyū 飯田順雄 summarizes views about the ascription and date of the 方便心論 T1632 (*Upāyahṛdaya?) as follows: SYM and some other editions, as well as Vidyabhusana and Ui, ascribe T1632 to Jijiaye 吉迦夜 and Tanyao 曇曜, while the Taishō and the Shukusatsu 縮蔵 ascribe it to Jijiaye 吉迦夜 alone. Vidyabhusana claims that the translation work of T1632 was done by Jijiaye and Tanyao in 472 CE, and Ui thinks the same. Iida points out that Jijiaye and Tanyao are recorded as also having translated texts other than T1632 in the same year, including the Za baozang jing 雜寶藏經 T203 in ten fascicles and the Iida adds that the date of the original *Upāyahṛdaya is likely to be around 100 CE, assuming that Ui is correct in claiming that it was written by a "hīnayāna" 小乗 Buddhist before Nāgārjuna’s time. Iida explains that it is likely to be around 100 CE because Nāgārjuna is thought to have been around 150-250 CE, and the Carakasaṁhitā, a text that heavily influenced the *Upāyahṛdaya, was probably written around 0 CE. Entry author: Atsushi Iseki |
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