Text: T1957; 略論安樂淨土義

Summary

Identifier	T1957 [T]
Title	略論安樂淨土義 [T]
Date	[None]
Author	Tanluan, 曇鸞 [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).

Assertions

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.	T1957; 略論安樂淨土義	釋曇鸞撰 Entry author: Michael Radich Edit	Title: 略論安樂淨土義 People: Tanluan, 曇鸞 (author) Identifier: T1957
No	[Tani 2022] Tani Hidetoshi 溪英俊. "Donran chojutsu ni kansuru ichikōsatu" 曇鸞著述に関する一考察. Indogaku Bukkyōgaku Kenkyū 印度學佛敎學硏究 66, no. 2 (2022): 68–73.	T1957; 略論安樂淨土義	The Taishō attributes the Lüelun anle jingtu yi 略論安樂淨土義 T1957 to Tanluan 曇鸞 (476–554). However, according to Tani, scholars have proposed the following main theories about ascription of the text: the Tanluan theory; the Kumārajīva theory; the theory of Japanese authorship; or the theory of a disciple of Daochuo 道綽 (562–645). The issue of authorship began to attract attention with the Edo period Tendai monk Reikū 霊空 (1652–1739). Reikū […] proposed that T1957 was a Japanese forgery, which sparked off a lively debate. Reikū ultimately developed the theory that T1957 composed in China was written by Kumārajīva, while the “Lüelun” that had been circulated in Japan was a Japanese forgery. Later, in his Anraku shū kōroku 安楽集講録 (Shinsō 真叢 5:442), the Jōdo Shinshū monk Sōboku 僧樸 (1719–1762) argued that the Lüelun was written by a disciple of Daochuo, based on the fact that expressions in the Lüelun were more similar to those in Daochuo’s Anle ji 安樂集 T1958 than to Tanluan’s Commentary on the Sukhāvatīvyūhopadeśa 無量壽經優婆提舍願生偈註 T1819, and because the title 略論安樂淨土義 was thought to be derived from the Anle ji 安楽集. In modern times, in 1923, Itō Yoshikata 伊藤義賢 asserted the theory that, after Jizang 吉藏 wrote his Commentary on the Sutra of Contemplation of the Buddha of Infinite Life [觀無量壽經疏 T1746? — I think this is a typo for T1752 觀無量壽經義疏, KHR], the Lüelun was forged in the name of Tanluan, using the teachings of Tanluan’s Commentary on the Sukhāvatīvyūhopadeśa T1819. In 1928, Mōri Kenmei 毛利賢明 provided a detailed refutation of the various theories, arguing for Tanluan’s authorship. Furthermore, prior to the works of Itō and Mōri, in 1917, Yabuki Keiki 矢吹慶輝 (1879–1939) introduced a manuscript excavated from Dunhuang, which became a strong source of evidence for the Tanluan theory. Works cited: Itō Yoshikata 伊藤義賢. Shina Bukkyō Seishi 支那仏教正史, vol. 1 (上巻). Takeshita Gakuryō Shuppan-bu 竹下学寮出版部, 1923. Mōri Kenmei 毛利憲明 (1928): o Ryakuron sakusha no kenkyū (ichi) 略論作者の研究（一）, Shinshū Kenkyū 真宗研究 vol. 14. o Ryakuron sakusha no kenkyū (ni) 略論作者の研究（二）, Shinshū Kenkyū 真宗研究 vol. 15. o Ryakuron sakusha no kenkyū (san) 略論作者の研究（三）, Shinshū Kenkyū 真宗研究 vol. 16. o Ryakuron sakusha no kenkyū (yon) 略論作者の研究（四）, Shinshū Kenkyū 真宗研究 vol. 17. o Ryakuron sakusha no kenkyū (go) 略論作者の研究（五）, Shinshū Kenkyū 真宗研究 vol. 18. [No information given for Yabuki.] Entry author: Hyungrok Kim Edit
No	[Odera 2022] Odera Yūken 尾寺遊賢. "Donran Jōdokyō no seiritsu haikei shōkō" 曇鸞浄土教の成立背景小考. Ryūkoku daigaku daigakuin bungaku kenkyūka kiyō 龍谷大学大学院文学研究科紀要 44 (2022): 53–68.	T1957; 略論安樂淨土義	The Taishō attributes the Lüelun anle jingtu yi 略論安樂淨土義 T1957 to Tanluan 曇鸞 (476–554). Odera writes, "In this article, we will consider [T1957] to be the original work of Tanluan. There has long been debate about who composed this work, but the discovery of a Dunhuang manuscript with the subtitle 讃阿弥陀仏幷論上巻 has revealed that the Gāthā in Praise of Amitābha 讚阿彌陀佛偈 T1978 and T1957 were originally parts of a single work. Since Daochuo 道綽 (562–645) clearly states in the last juan of his Anle ji 安樂集 T1958 that the Gāthā in Praise of Amitābha is the work of Tanluan, it is inevitable that T1957, which is part of this gāthā, was also composed by the same person. Since Jiacai’s 迦才 (fl. mid-7th century) Jingtu lun 淨土論 T1963 also tells us that these two works were originally circulated together, the author believes that the issue of authorship has been settled for the time being. I am aware that there are a certain number of researchers who take a cautious stance, but here I will assume it to be Tanluan’s work. Entry author: Hyungrok Kim Edit	People: Tanluan, 曇鸞 (author)

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.

T1957; 略論安樂淨土義

釋曇鸞撰

Entry author: Michael Radich

Edit

Title: 略論安樂淨土義
People: Tanluan, 曇鸞 (author)
Identifier: T1957

[Tani 2022] Tani Hidetoshi 溪英俊. "Donran chojutsu ni kansuru ichikōsatu" 曇鸞著述に関する一考察. Indogaku Bukkyōgaku Kenkyū 印度學佛敎學硏究 66, no. 2 (2022): 68–73.

T1957; 略論安樂淨土義

The Taishō attributes the Lüelun anle jingtu yi 略論安樂淨土義 T1957 to Tanluan 曇鸞 (476–554). However, according to Tani, scholars have proposed the following main theories about ascription of the text: the Tanluan theory; the Kumārajīva theory; the theory of Japanese authorship; or the theory of a disciple of Daochuo 道綽 (562–645).

The issue of authorship began to attract attention with the Edo period Tendai monk Reikū 霊空 (1652–1739). Reikū […] proposed that T1957 was a Japanese forgery, which sparked off a lively debate. Reikū ultimately developed the theory that T1957 composed in China was written by Kumārajīva, while the “Lüelun” that had been circulated in Japan was a Japanese forgery. Later, in his Anraku shū kōroku 安楽集講録 (Shinsō 真叢 5:442), the Jōdo Shinshū monk Sōboku 僧樸 (1719–1762) argued that the Lüelun was written by a disciple of Daochuo, based on the fact that expressions in the Lüelun were more similar to those in Daochuo’s Anle ji 安樂集 T1958 than to Tanluan’s Commentary on the Sukhāvatīvyūhopadeśa 無量壽經優婆提舍願生偈註 T1819, and because the title 略論安樂淨土義 was thought to be derived from the Anle ji 安楽集.

In modern times, in 1923, Itō Yoshikata 伊藤義賢 asserted the theory that, after Jizang 吉藏 wrote his Commentary on the Sutra of Contemplation of the Buddha of Infinite Life [觀無量壽經疏 T1746? — I think this is a typo for T1752 觀無量壽經義疏, KHR], the Lüelun was forged in the name of Tanluan, using the teachings of Tanluan’s Commentary on the Sukhāvatīvyūhopadeśa T1819. In 1928, Mōri Kenmei 毛利賢明 provided a detailed refutation of the various theories, arguing for Tanluan’s authorship. Furthermore, prior to the works of Itō and Mōri, in 1917, Yabuki Keiki 矢吹慶輝 (1879–1939) introduced a manuscript excavated from Dunhuang, which became a strong source of evidence for the Tanluan theory.

Works cited:

Itō Yoshikata 伊藤義賢. Shina Bukkyō Seishi 支那仏教正史, vol. 1 (上巻). Takeshita Gakuryō Shuppan-bu 竹下学寮出版部, 1923.

Mōri Kenmei 毛利憲明 (1928):

o Ryakuron sakusha no kenkyū (ichi) 略論作者の研究（一）, Shinshū Kenkyū 真宗研究 vol. 14.
o Ryakuron sakusha no kenkyū (ni) 略論作者の研究（二）, Shinshū Kenkyū 真宗研究 vol. 15.
o Ryakuron sakusha no kenkyū (san) 略論作者の研究（三）, Shinshū Kenkyū 真宗研究 vol. 16.
o Ryakuron sakusha no kenkyū (yon) 略論作者の研究（四）, Shinshū Kenkyū 真宗研究 vol. 17.
o Ryakuron sakusha no kenkyū (go) 略論作者の研究（五）, Shinshū Kenkyū 真宗研究 vol. 18.

[No information given for Yabuki.]

Entry author: Hyungrok Kim

Edit

[Odera 2022] Odera Yūken 尾寺遊賢. "Donran Jōdokyō no seiritsu haikei shōkō" 曇鸞浄土教の成立背景小考. Ryūkoku daigaku daigakuin bungaku kenkyūka kiyō 龍谷大学大学院文学研究科紀要 44 (2022): 53–68.

T1957; 略論安樂淨土義

The Taishō attributes the Lüelun anle jingtu yi 略論安樂淨土義 T1957 to Tanluan 曇鸞 (476–554). Odera writes,

"In this article, we will consider [T1957] to be the original work of Tanluan. There has long been debate about who composed this work, but the discovery of a Dunhuang manuscript with the subtitle 讃阿弥陀仏幷論上巻 has revealed that the Gāthā in Praise of Amitābha 讚阿彌陀佛偈 T1978 and T1957 were originally parts of a single work. Since Daochuo 道綽 (562–645) clearly states in the last juan of his Anle ji 安樂集 T1958 that the Gāthā in Praise of Amitābha is the work of Tanluan, it is inevitable that T1957, which is part of this gāthā, was also composed by the same person. Since Jiacai’s 迦才 (fl. mid-7th century) Jingtu lun 淨土論 T1963 also tells us that these two works were originally circulated together, the author believes that the issue of authorship has been settled for the time being. I am aware that there are a certain number of researchers who take a cautious stance, but here I will assume it to be Tanluan’s work.

Entry author: Hyungrok Kim

Edit

People: Tanluan, 曇鸞 (author)