| Identifier | T0280 [T] |
| Title | 佛說兜沙經 [T] |
| Date | [None] |
| Translator 譯 | *Lokakṣema, 支婁迦讖 [Nattier 2007] |
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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No |
[Zürcher 1991] Zürcher, Erik. "A New Look at the Earliest Chinese Buddhist Texts." in Koichi Shinohara and Gregory Schopen, eds. From Benares to Beijing: Essays on Buddhism and Chinese Religion in Honour of Prof. Jan Yün-hua, 277-304. Oakville, Canada: Mosaic Press, 1991. — 279, 298 |
Zürcher argues that *Lokakṣema’s (Fo shuo) Dousha jing 佛說兜沙經 T280 is one of a group of twenty-nine texts which can be considered “genuine” Han translations. Zürcher reaches this conclusion by a “critical selection” process which requires reliable bibliographic attribution, alongside corroborating evidence from glosses, colophons, prefaces, or commentaries; as well as internal “terminological and stylistic analysis” to identify distinctive features particular to certain translator’s teams. He adds tht T280 is a “short sūtra containing a description of the miraculous apparition of Buddhas and Bodhisattvas from all directions of space and an enumeration of their names.” Entry author: Sophie Florence |
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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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Yes |
[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. |
T280, 282 and 283 together comprise the oldest known text on the ten stages of the bodhisattva path, and can now be reascribed to Lokakṣema. Paralleled by Zhi Qian’s T281. Entry author: Michael Radich |
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No |
[Sakaino 1935] Sakaino Kōyō 境野黄洋. Shina Bukkyō seishi 支那佛教精史. Tokyo: Sakaino Kōyō Hakushi Ikō Kankōkai, 1935. — 101-102 |
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According to Sakaino, Dao’an endorsed twelve texts as the works of *Lokakṣema 支讖, seven of which are extant. Entry author: Atsushi Iseki |
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No |
[Nattier 2005] Nattier, Jan. “The Proto-History of the Buddhāvataṃsaka: The Pusa benye jing 菩薩本業經 and the Dousha jing 兜沙經.” ARIRIAB VIII (2005): 323-260. |
Nattier shows that T280, T282 and T283, in that order, taken together, correspond in content to Zhi Qian's T281, and in other respects too form a coherent whole. She argues that they therefore originally comprised a single text, which in the course of transmission was split into the present three "orphan texts". All three texts are ascribed to different translators in the present canon (T), but the observation that they originally formed a single whole implies that they were originally the product of a single hand, and therefore, that two of these three ascriptions are incorrect. She argues on the basis of terminology and other internal evidence that the actual translator of all three texts was Lokakṣema. Entry author: Michael Radich |
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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. — 157 |
According to Ōno, the Pusa shi zhu xing dao pin 菩薩十住行道品 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. Entry author: Atsushi Iseki |
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