| Identifier | T1487 [T] |
| Title | 佛說菩薩內戒經 [T] |
| Date | W. Jin [Ono and Maruyama 1933-1936] |
| Translator 譯 | Guṇavarman, 求那跋摩 [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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[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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[Nattier 2007] Nattier, Jan. "Indian Antecedents of Huayan Thought: New Light from Chinese Sources." In Reflecting Mirrors: Perspectives on Huayan Buddhism, edited by Imre Hamar, 109-138. Weisbaden: Harrassowitz Verlag, 2007. — Appendix 2 |
The section on the ten stages of T1487 borrows almost the entirely of T283 word-for-word. T1487 is thus a Chinese composition. Further, the Pusa shi zhu jing 菩薩十住經 contains content very similar to both. Nattier thinks T284 borrowed from T1487, not directly from T283. Entry author: Michael Radich |
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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. 407-408 |
Ōno Hōdō 大野法道 argues that the vocabulary used in the 菩薩内戒經 T1487 is old, probably that of the W. Jin period, and hence that the ascription to *Guṇavarman 求那跋摩 is incorrect, and the text should be reclassified as anonymous. The ascription to *Guṇavarman was first given by DZKZM, followed by KYL. However, older catalogues such as Yancong 彦琮錄, Jingtai, and DTNDL classified the text as anonymous. CSZJJ records the text as missing 缺本. Ōno makes the following points about the relation between T1487 and other texts: T1487 was composed by expanding the content of the 菩薩内習六波羅蜜經 T778 and using part of the 菩薩本業經 T281. The "ten grounds/stages" 十住 part of T1487 was later made into the 菩薩十住經 T284. Some sentences in T1487 also match closely with those in 菩薩十住行道品 T283. This suggests two possibilities: 1) T283 was produced by expanding T281, using sentences in T1487 (assuming that T1487 took its version of the "ten[fold?] categories" 十数の形式 from T281, because this version is the one most commonly used in so-called Huayan 華厳 scriptures); or 2) T283 was produced directly from T281 before T1487, and T1487 was made based on T283. [Ōno claims that in this scenario T1487 must be based on T283, not on T281, because 内戒経は彼れの或る部の文を缺いている, but it was difficult for me to determine if 彼れ in this refers to T281 or T283 --- AI]. Entry author: Atsushi Iseki |
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[Ōno 1954] Ōno Hōdō 大野法道. Daijō kai kyō no kenkyū 大乗戒経の研究. Tokyo: Risōsha 理想社, 1954. — 154-158 |
The Pusa nei jie jing 菩薩内戒經 T1487 is divided into two parts, the “section on preaching the Dharma in the twelve times” 十二時説法部 and the “section on the ten stages” 十住部. Ōno claims that the “section on the ten stages” was added later in China, as it is almost identical with most of the Chinese translation of the Pusa xing dao pin 菩薩行道品 [菩薩十住行道品 T283] ascribed to Dharmarakṣa. According to Ōno, T283 originally formed a single text in combination with the Dousha jing 兜沙經 T280 and the Zhu pusa qiu Fo ben ye jing 諸菩薩求佛本業經 T282 [which must subsequently have been split and transmitted separately]. The single text comprised by those three present texts corresponds to the Pusa benye jing 菩薩本業經 T281. This fact indicates that T1487 borrowed from T283, not vice versa. T1487 was recorded in CSZJJ as the lost anonymous Pusa jie jing 菩薩誡經. Fajing called this text the Pusa jie jing 菩薩戒經. The text has been listed as extant since Yancong. The ascription to Guṇavarman 求那跋摩 in the Taishō is unreliable, as it was given first by DZKZM, while all the catalogues before that classified the text as anonymous. Ōno also points out that the vocabulary of T1487 is old, containing words used also by Zhi Qian of the Wu 呉 period. Ōno also states that the Pusa nei xi liu poluomi jing 菩薩內習六波羅蜜經 T778, ascribed to Yan Fotiao 嚴佛調, is an excerpt 抜萃 from the Pusa nei jie jing 菩薩内戒經 T1487 . He points out that the main ideas of T778 are seen in the Daśabhūmika-sūtra 十住經, and the use of the term “ten stages” 十住 at the end of T778 does not make sense unless we presuppose the current form of T1487. T778 is listed in Dao’an’s catalogue of anonymous scriptures 道安失譯錄 in CSZJJ as the Nei wai liu poluomi jing in one fascicle 內外六波羅蜜經一卷(安公云出方等部一本云內六波羅蜜經) (T2145 [LV] 17c25). [Ōno stops here, without bothering to overtly reject the ascription to Yan Fotiao or discuss the possibility that T778 apocryphal --- AI] Entry author: Atsushi Iseki |
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[Jiu lu CSZJJ] Jiu lu 舊錄 as reported by CSZJJ 出三藏記集 T2145. — T2145 (LV) 62c22-63a20 |
In his note on the 菩薩善戒 and 菩薩地持 sūtras, Sengyou cites a/the Jiu lu 舊錄 for the information that the "Bodhisattva precepts sūtra" was translated by Guṇavarman 求那跋摩 (cf. T1487) during the time of Emperor Wen of the (Liu) Song 宋文帝 (r. 424-452). This implies that the Jiu lu was composed during or later than the first half of the fifth century. Entry author: Michael Radich |
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