Text: T0645; 不必定入定入印經


Identifier T0645 [T]
Title 不必定入定入印經 [T]
Date [None]
Translator 譯 *(Gautama) Prajñāruci, 般若流支, 瞿曇般若流支, 瞿曇流支, 瞿曇般若留支 [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


[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



[Sakaino 1935]  Sakaino Kōyō 境野黄洋. Shina Bukkyō seishi 支那佛教精史. Tokyo: Sakaino Kōyō Hakushi Ikō Kankōkai, 1935. — 668

Sakaino states that KYL corrected mistakes regarding the translation works of the "three Rucis" 流支 as much as possible, using the prefaces of the scriptures as the main source. For example, Zhisheng reascribed the Vikurvaṇarājaparipṛcchā 奮迅王問 T421, the Niyatāniyata[gati]mudrāvatāra-sūtra 不必定入印 T645, the Yiqie fa gaowang 一切法髙王 (apparently not extant), the Paramārthadharmavijaya-sūtra 第一義法勝 T833, and the Shun zhong lun 順中論 T1565 (all previously ascribed to Bodhiruci) to *Gautama Prajnāruci 瞿曇般若流支 [Zhisheng should therefore be the ultimate source of these ascriptions, which are still borne by all these texts in T --- MR]. Sakaino states that these re-ascriptions were correct. Zhisheng also reascribed the following titles to *Vimokṣaprajñārṣi 毘目智仙: the Baoji pusa lun 寶髻菩薩論 [cf. 寶髻經四法憂波提舍 T1526], the San juzu jing lun 三具足經論 [三具足經憂波提舍 T1534], the Zhuan falun jing lun 轉法輪經論 [轉法輪經憂波提舍 T1533] (all ascribed to Bodhiruci in LDSBJ), and the Karmasiddhiprakaraṇa 業成就論 T1608 and the Vigrahavyāvartaṇī 廻[迴]諍論 T1631 (both ascribed to *Prajnāruci 般若流支 in LDSBJ). [Once again, then, Zhisheng is the source of the ascriptions that all these texts bear in T.] Sakaino states that *Vimokṣaprajñārṣi first appears in KYL, and that his proximity to *Prajnāruci might have been a cause for the confusion in records about the two figures, quoting the following comment from Zhisheng: 與瞿曇流支同遊魏境。而瞿曇流支尊事為師 (T2154 [LV] 543b15-16).

Entry author: Atsushi Iseki