| Identifier | T0619 [T] |
| Title | 五門禪經要用法 [T] |
| Date | [None] |
| Translator 譯 | *Dharmamitra, 曇摩蜜多 [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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[Silk 2008] Silk, Jonathan. “The Jifayue sheku tuoluoni jing: Translation, Non-Translation, Both or Neither?” JIABS 31, no. 1-2 (2008[2010]): 369-420. — 376 n. 23 |
Silk cites Tsukinowa (1971): 123: "There is not one true example of something which could be termed a translation of Dharmamitra" (Silk's translation). Entry author: Michael Radich |
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[Chen 2014] Chen, Jinhua. “From Central Asia to Southern China: The Formation of Identity and Network in the Meditative Traditions of the Fifth—Sixth Century Southern China (420—589).” Fudan Journal of the Humanities and Social Sciences 7, no. 2 (2014): 171–202. — 8. n. 27 |
Chen notes that Sengyou records four translations under the name of Dharmamitra 曇摩蜜多: Guan Puxian pusa xingfa jing 觀普賢菩薩行法經 (alt. Puxian guanjing) in one juan, which is an excerpt from the Shen gongde jing 深功德經; Xukongzang guan jing 虛空藏觀經 (alt. Guan Xukongzang pusa jing 觀虛空藏菩薩經) in one juan [probably corresponding to T409?]; Chan miyao 禪祕要 (alt. Chan fayao 禪法要) in three or five juan, “translated in Yuanjia 18 (441)”; and Wumen chanjing yaoyong fa 五門禪經要用法 [T619] in one or two juan. He adds that Dharmamitra’s biography in the Gaoseng zhuan lists his translations as: Chan jing 禪經, Chan fayao 禪法要, Puxian guan 普賢觀, and Xukongzang guan 虛空藏觀, “which apparently correspond to the fourth, the third, the first and the second translations listed in the Chu sanzang ji ji.” See CSZJJ T2145:55.12b27-c4; GSZ T2059:50.343a4-5. Entry author: Michael Radich |
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[Chen 2005] Chen, Jinhua. "Some Aspects of the Buddhist Translation Procedure in Early Medieval China: With Special References to a Longstanding Misreading of a Keyword in the Earliest Extant Buddhist Catalogue in East Asia." Journal Asiatique 293.2 (2005): 603-662. — 657-661 |
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Chen lists thirty-three texts discussed in Sengyou's Chu sanzang ji ji for which dates are given, but where those dates cannot be corroborated by any "translation documents" [meaning primary sources discussing circumstances etc. of translation, such as colophons]: Fangdeng nihuan jing 方等般泥洹經 T378; Entry author: Sophie Florence |
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[Schuster 1984] Schuster, Nancy. “Yoga-Master Dharmamitra and Clerical Misogyny in Fifth Century Buddhism.” The Tibet Journal 9, no. 4 (1984): 33-46. — 36 |
Only four texts are credited to *Dharmamitra in CSZJJ and GSZ: T619, T613?, T409 and T227. T564 and T310(19) are ascribed to *Dharmamitra in KYL. Entry author: Michael Radich |
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[Demiéville 1954] Demiéville, Paul. “La Yogācārabhūmi de Saṅgharakṣa.” BÉFEO 44, no. 2 (1954): 339-436. — 359 n. 2, 360 ff. |
Demiéville states that the 五門禪經要用法 T619 is based upon the Ekottarikāgama (he refers to Hōbōgirin 245b), but "with developments not found in the Āgama; it must be extracted from some literary work the identity of which escapes me." He discusses the text and summarises its content p. 360 ff. He points out that the "five entryways" 五門, which give the text its name, are presented twice; the second presentation, at 332b, follows the order of a rubric found in the 思惟略要法 T617, sometimes with literal correspondences. He suggests that it is possible that T619 proper ends already at 332a12, and that the material succeeding it was originally part of a different text. The final part shows some correspondences, sometimes literal, with T617. Entry author: Michael Radich |
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[Greene 2012] Greene, Eric Matthew. “Meditation, Repentance and Visionary Experience in Early Medieval Chinese Buddhism.” PhD dissertation, U. C. Berkeley, 2012. — 63-75 |
"On the basis of their contents many scholars have questioned whether the texts traditionally associated with Dharmamitra are truly translations at all. In the case of the Five Gates, however, it is very difficult to reach any firm conclusions about these matters." "Although the present version of this text does seem to be the conflation of at least two distinct Chinese sources [which Greene calls "Format A" and "Format B" sections], much of its contents may well be the translation of an Indic source, or at the very least a set of notes or teachings delivered in China by an Indian chan master such as Dharmamitra. Whether Dharmamitra himself should be associated with the text is probably impossible to determine for certain. But it seems probable that it was at the least associated with someone very much like Dharmamitra, that is to say one of the numerous foreign chan masters active in south China during the early fifth century." Greene does not seem to say which scholars he has in mind as having questioned Dharmamitra's translations. Greene shows by a detailed example (tabulated, 65-66) that T619 and T617 overlap in portions of T619 that he calls for this purpose "Format B". The presentation in T617 is somewhat more extended and elaborate than in T619. He adds that T617 seems "in a general way" "indebted to the chan texts of Kumārajīva" (63), so that it seems unlikely that it dates before the first decade of the fifth century. In a separate discussion, Greene says that the "Format A" sections of T619 seem to have "few, if any, structural or stylistic parallels among known Indian or Chinese meditation texts" (67). He concludes, "Although it is not impossible that the present text of [T619] is simply the Chinese translation of an Indic text that itself had multiple layers, it seems more probable that [it] reached its present form through the combination of (at least) two discrete Chinese texts" (74-75). He cites Yamabe (1999): 84-100 on these two layers. Entry author: Michael Radich |
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[Yamabe 2006] Yamabe, Nobuyoshi. “Fragments of the 'Yogalehrbuch' in the Pelliot Collection.” In Ein buddhistisches Yogalehrbuch: Unveränderter Nachdruck der Ausgabe von 1964 unter Beigabe aller seither bekannt gewordenen Fragmente, edited by Jens-Uwe Hartmann and Hermann-Josef Röllicke, 325-41. Munich: IUDICIUM, 2006. — 325-329 |
Yamabe examines the “Yogalehrbuch” (YL), a Sanskrit meditation manual based on a birch bark manuscript (SHT 150) edited and translated by Dieter Schingloff (1964a). He argues that the YL shares likenesses with some of the meditation/visualisation texts allegedly translated into Chinese in the early fifth century. Since many of these Chinese meditation texts are of dubious origin, similarities with the YL can be important clues to clarify the real provenance of these texts. In particular Yamabe discusses similarities between the YL and the Damotuoluo chan jing 達摩多羅禪經 T618. He cites Inokuchi (12-14)* who noted structural similarities between the YL and T618 (which, Yamabe notes in passing, is traditionally attributed to Dharmatrāta, but now generally to Buddhasena). Yamabe compares similar passages on upekṣā in the YL and Wumen chanjing yaoyong fa 五門禪經要用法 T619 to demonstrate that that these two texts have similar mystical visions. The Guan Wuliangshou [Fo] jing 觀無量壽[佛]經 T365 is the "most important", according to Yamabe, of the Chinese meditation texts of “dubious origin” to have similarities with YL. While T365 does not itself share many elements with the YL, it is closely related to Guanfo sanmeihai jing 觀佛三昧海經 T643 which “does have significant similarities to the YL.” *Inokuchi, Taijun. Saiiki shutsudo no bonbon yuga ronjo 西域出土の梵文瑜伽論書 (*A Sanskrit Yoga Text Excavated in Central Asia). Ryūkoku Daigaku ronshū 谷大學論集 (The Journal of Ryūkoku University) 381: 2-15. Entry author: Sophie Florence |
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[Sakaino 1935] Sakaino Kōyō 境野黄洋. Shina Bukkyō seishi 支那佛教精史. Tokyo: Sakaino Kōyō Hakushi Ikō Kankōkai, 1935. — 860-861 |
LDSBJ lists a Wu men chan yao fa jing 五門禪要法經 ascribed to An Shigao, but Sakaino claims probably this entry reports erroneous information about the Wu men chan jing yaoyong fa 五門禪經要用法 (T619) ascribed to Dharmamitra 曇摩蜜多. Sakaino adds that KYL lists a Wu men chan yaoyong fa jing 五門禪要用法經 at two different places, but these entries are erroneous and actually redundant. Entry author: Atsushi Iseki |
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[Yamabe 2010] Yamabe, Nobuyoshi. "Two Meditation Manuals in Conjunction with Pozdneyev's Mongolian Manual." In From Turfan to Ajanta: Festschrift for Dieter Schlingloff on the Occasion of His Eightieth Birthday," edited by Eli Franco and Monika Zin, 2:1046-1057. Bairahawa, Rupandehi: Lumbini International Research Institute, 2010. |
Yamabe notes that the Mongolian manual of dhyāna and samādhi described by Pozdneyev in 1887 contains content corresponding closely to T619. On this basis, he argues that "there cannot be any doubt there is a close relationship between these two texts". Yamabe refers for his knowledge of the Mongolian materials to Pozdneyev, Aleksei M. Dhyāna and Samādhi im Mongolischen Lamaismus, translated by W. A. Unkrig. Hannover: Heiny Lafaire, 1927. Religion and Ritual in Society: Lamaist Buddhism in Late 19th-Century Mongolia, translated by Alo Raun and Linda Raun. Bloomington: The Mongolia Society, 1978. See also Yamabe 2010. [Acknowledgement: I am grateful to Chen Ruixuan for bringing this section of Yamabe's study to my attention --- MR.] Entry author: Michael Radich |
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