| Identifier | T0285 [T] |
| Title | 漸備一切智德經 [T] |
| Date | December 21, 297 [Boucher 1996] |
| 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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[Bokenkamp 1990] Bokenkamp, Stephen R. "Stages of Transcendence: The Bhūmi Concept in Taoist Scripture.” In Chinese Buddhist Apocrypha, edited by Robert E. Buswell, Jr., 119-148. Honolulu: University of Hawaii Press, 1990. — 124-125, 141 |
Bokenkamp states that while there is no doubt that the Jianbei yiqie zhide jing 漸備一切智德經 T285 is a translation of the Daśabhūmika sūtra, "we may have grounds for disbelieving the attribution of the translation to Dharmarakṣa." He notes that Dao’an was suspicious about the attribution, and suggests that this text may have been attributed to Dharmarakṣa due to the translator’s involvement with “a quite different bhūmi sūtra”, the Yogācārabhūmi T606. For this insight he cites Nakamura, Indian Buddhism, p. 171. In discussing this problem, Bokenkamp also implies that it might imply further problems for the provenance and composition of the entire *Buddhāvataṃsaka, as it has come down to us in Chinese and Tibetan translations only: “The importance of the Kegonshū in Japan has ensured that the origin of the Avataṃsaka from a single Sanskrit or Prākrit text has never been seriously questioned. Even Nakamura Hajime, who finally comes to the conclusion that the text must have been translated in Central Asia, since it mentions China and Kashgar, avers that the original must have been a much lengthier version of the Gaṇḍavyūha than is represented by the “fragments” that have come down to us. We need not come to any conclusion on this complex problem here, except to note that the articulation of an expanded bodhisattva path as represented in this scripture seems to follow the same principles of systematization that we will find continued in sūtras unambiguously written within the Chinese cultural sphere, for the development from forty-two to fifty-two stages was accomplished in scriptures now generally recognised as apocryphal .” Entry author: Sophie Florence |
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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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[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. — 268 |
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 Jianbei yiqie zhi jing 漸備一切智德經 Daśabhūmi-sūtra T285, which Sengyou dated December 21, 297. Entry author: Sophie Florence |
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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). — 343 n. 221 |
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Sengyou's CSZJJ preserves fifteen prefaces, postfaces and colophons to works ascribed to Dharmarakṣa. This entry lists those works; one, the Śūraṃgamasamādhi-sūtra, is no longer extant. [All other things being equal, the external evidence supporting the ascription to Dharmarakṣa for these texts should therefore be stronger than for other texts. I was unable to find the colophon Zürcher points to for T285---MR.] Entry author: Michael Radich |
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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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[Anon T285 preface] Anon. Jianbei jing shi zhu hu ming bing shuxu 漸備經十住胡名并書敘. |
The "Jianbei jing shi zhu hu ming bing shuxu" 漸備經十住胡名并書敘 reports that in 373, five texts were sent from Liangzhou to Dao'an in Xiangyang. Lamotte translates relevant portions of the document, and identifies three of these titles with the extant T222, T285 and T329. Entry author: Michael Radich |
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