Text: T0915; 受菩提心戒儀

Summary

Identifier T0915 [T]
Title 受菩提心戒儀 [T]
Date [None]
Translator 譯 Amoghavajra, 不空, 不空金剛, 阿目佉, 阿謨伽 [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).

Assertions

Preferred? Source Pertains to Argument Details

No

[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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No

[Sinclair DDBa]  Sinclair, Iain. DDB s.v. 受菩提心戒儀. — Accessed April 2014.

"Attributed to Amoghavajra 不空 (possibly compiled by Yixing 一行)." No references cited.

Entry author: Michael Radich

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No

[Strickmann 2002]  Strickmann, Michel. Chinese Magical Medicine. Edited by Bernard Faure. Stanford: Stanford University Press, 2002. — 229

Strickmann writes: "Properly speaking, many of [Amoghavajra's 167 'translations'] were not translations at all. Instead, they might better be called 'adaptations’; essentially, he refurbished them in line with his own terminology and ritual practice. This becomes even more striking in those cases where texts 'translated' by Amoghavajra are known to have been written in China centuries earlier, and directly in Chinese. A substantial part of Amoghavajra’s output thus comprises revisions of books already known in China, rather than new materials. Among the remaining, a good many cannot be found either in corresponding Sanskrit manuscripts or in Tibetan translation – at least not in the form in which Amoghavajra presents them. Much of what his texts tell us unquestionably goes back to Indian sources; he was clearly working fully within the Tantric Buddhist tradition, but often more as an author or compiler than as a translator in our sense of the term."

Entry author: Michael Radich

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No

[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. — 433

According to Ōno, the Shou putixin jie yi 受菩提心戒儀 T915, ascribed to Amoghavajra 不空, is based on the first five “gates” 門of the Shou jie fa shiyi men 受戒法十一門 of the Wuwei sanzang chan yao 無畏三藏禪要 T917, changing the form into verse, with a mantra(s?) 真言 added to the end of each “gate.” The mantra at the end of the fifth section, 受菩提心戒, is the same as the dhāraṇī 陀羅尼 that appears in the second part, 受戒法, of T917. Ōno states that T915 was included in Yiqiejing mulu 一切經目錄 upon request from Amoghavajra himself in 772 CE (as recorded in the Xu Zhenyuan Shijiao lu 續開元釋教錄 T2156), and entered into the canon 入藏 in 945 CE (as also recorded in T2156). Ōno points out that the title Zuishang shengjiao shou putixin jie chanhui wen 最上乘教受發菩提心戒懺悔文 (T915 [XVIII] 941a19), which is included as part of T915 in the present canon (T), should be treated as a separate text.

Entry author: Atsushi Iseki

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