| Identifier | T1177A [T] |
| Title | 大乘瑜伽金剛性海曼殊室利千臂千鉢大教王經 [T] |
| Date | [None] |
| Translator 譯 | Amoghavajra, 不空, 不空金剛, 阿目佉, 阿謨伽; Hyecho, 慧超 [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 |
|---|---|---|---|---|
|
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 |
|
|
|
Yes |
[Sinclair and Lusthaus DDB] Sinclair, Iain and Dan Lusthaus. DDB s.v. 大乘瑜伽金剛性海曼殊室利千臂千缽大教王經. — Accessed July 27 2014. |
"According to a study by Gimello (1997), this is an apocryphon based partly on the Avataṃsaka 華嚴經, and this is also clearly suggested in the study on Hyecho by Yang, et al. (listed below)." Referring to the unpublished Gimello, Robert M. "The 'Cult of the Mañjuśrī of a Thousand Arms and a Thousand Bowls' in T'ang Dynasty Buddhism." National Taiwan University, 3rd Chung-Hwa Conference on International Buddhism: 1997. Yang, Han-Sung et al. The Hye Cho̕ Diary: Memoir of the Pilgrimage to the Five Regions of India. Seoul: Po Chin Jae Co., Ltd., 1984. Entry author: Michael Radich |
|
|
|
No |
[Funayama 2013] Funayama Tōru 船山徹. Butten wa dō Kan’yaku sareta no ka: sūtora ga kyōten ni naru toki 仏典はどう漢訳されたのか スートラが経典になるとき. Tokyo: Iwanami shoten: 2013. — 139-140 |
Reprising earlier scholarship, Funayama says of the Dasheng yuqie jingangxing hai manshushili qian bei qian bo ta jiao wang jing 大乘瑜伽金剛性海曼殊室利千臂千缽大教王經 T1177A that "both the preface placed at the head and the sūtra alike are apocryphal". Part of the evidence is that the text claims that 毘廬遮那 is the dharmakāya, whereas 廬遮那 is the sāṃbhogikakāya; it is not possible to distinguish between these “two Buddhas” Indic contexts [both are alternate transcriptions for the name of the same Buddha, Vairocana]. The text also speaks of the fourpart rubric of 見分, 相分, 自證分, and 證自證分, but these terms (especially the fourth) are characteristic of the doctrine of Xuanzang as based upon the ideas of Dharmapāla, and it does not make sense for them to come up in a sūtra context. The text also contains copious use of expressions typical of the "Brahma Net Sūtra". Funayama cites Ono (1920), Nagabe (1971), Gonda (1925), and Mochizuki (1946). Entry author: Michael Radich |
|
|
|
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 |
|