| Identifier | X0015 [X] |
| Title | 淨度三昧經 [X] |
| Date | 400-450 [Chen 2013] |
| Revised | Xiao Ziliang 蕭子良 [Chen 2013] |
| Translator 譯 | Baoyun, 寶雲 [Chen 2013] |
| Figurehead, leader of production of text | Tanyao, 曇曜 [Moretti 2016] |
| Preferred? | Source | Pertains to | Argument | Details |
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[X] X = Xuzang jing. Shinsan dai Nippon zokuzōkyō (卍新纂大日本續藏經). Edited by Kawamura Kōshō 河村孝照; Nishi Giyū 西義雄, and Tamaki Kōshirō 玉城康四郎. Tōkyō : Kokusho Kankōkai, Shōwa 50-Heisei 1 [1975-1989]. Originally published by the Dai Nihon zoku Zōkyō. Kyōto : Zōkyō Shoin, 1905-1912. Version of the Chinese Buddhist Electronic Text Association (CBETA). |
Note: This text is only the first fascicle of the more extensive text studied by Ziegler (2001), Makita etc. Entry author: Michael Radich |
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[Ziegler 2001] Ziegler, Harumi Hirano. “The Sinification of Buddhism as Found in an Early Chinese Indigenous Sūtra: A Study and Translation of the Fo-shuo Ching-tu San-mei Ching (the Samādhi-Sutra on Liberation through Purification Spoken by the Buddha).” PhD dissertation, University of California at Los Angeles, 2001. |
"Indigenous sutra", i.e. composed in China. See also Makita Tairyō 牧田諦亮 and Ochiai Toshinori 落合俊典, ed. Chūgoku senjutsu kyōten (sono 2) 中國撰述經典(其之2) (Tokyo: Daizō shuppansha, 1994–1996), 32–118. Entry author: Michael Radich |
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[Chen 2013] Chen, Frederick Shih-Chung. “Who Are the Eight Kings in the Samādhi-Sūtra of Liberation through Purification? Otherworld Bureaucrats in India and China.” Asia Major 3rd ser., 26, no. 1 (2013): 55-78. — 58-59, 69-72 |
Chen points out that according to Fajing, the Jing du sanmei jing 淨度三昧經 was translated by Baoyun 寶雲 [T2146 (LV) 115b14], but that Fajing also mentions a version of the text that was "tampered with" by Xiao Ziliang 蕭子良 [T2146 (LV) 127a16-b8]. Before Fajing, Sengyou (CSZJJ) had also listed two versions of the text, one similarly by Xiao Ziliang, but the other anonymous. Chen suggests that some link between Baoyun and the Jing du sanmei jing may be plausible, based on the following facts: 1) Baoyun came from Liangzhou (ruled over at that time by the Northern Liang); 2) In the Northern Liang region, votive stūpas (studied by Stanely Abe, Eugene Wang, Yin Guangming and others) have been found which feature a set of "Eight Trigrams Deities", an idea Chen traces to Daoist sources; 3) the Eight Trigrams Deities" feature in the Jing du sanmei jing (or one of its source texts), so that the Jing du sanmei jing itself can be regarded as evidence that those deities had been adopted into Buddhist practice in Liangzhou. Partly on these grounds, Chen dates the Jing du sanmei jing to the period 400-450. As further support of this possible link between the Jing du sanmei jing and Baoyun, Chen also notes that on one of the votive stūpas (the Suo E 索阿 or Suo Ejun 索阿俊 stūpa) there appears the phrase tian shen wang 天神王, which also appears in a text ascribed to Baoyun (and Zhiyan 智嚴), the Si tianwang jing 四天王經 T590. Chen is careful to state that some of his arguments strictly pertain to "only one section of the so-called composite version of Jingdu sanmei jing, a section that may be called 'Record of the Days of the Eight Kings'." Catalogues include evidence indicating that the Jing du sanmei jing as a whole might have been modified after its initial composition, and scholars (Sunayama, Kamata) have suggested that it may contain heterogeneous material "composed by different 'translators'". Sengyou (CSZJJ) also says that a text entitled Ba wang ri zhai yuan ji 八王日齋緣記 is excerpted from the Jing du sanmei jing [T2145 (LV) 91a4], and a similar account of the Days of the Eight Kings appears in the Tiwei jing 提謂經, suggesting that this portion of the text might have circulated independently in various contexts. Entry author: Michael Radich |
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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. — T2145 (LV) 21c25 |
In Sengyou's Chu sanzang ji ji, X15 is regarded as an anonymous translation, that is to say, it is listed in the "Newly Compiled Continuation of the Assorted List of Anonymous Translations" 新集續撰失譯雜經錄 (juan 4): 淨度三昧經二卷(或云淨度經). Entry author: Michael Radich |
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[Fajing 594] Fajing 法經. Zhongjing mulu 眾經目錄 T2146. — T2146 (LV) 115b14; T2146 (LV) 127a16. |
Ascribed to Baoyun in an interlinear note: 淨度三昧經三卷(晉世沙門寶雲於揚州譯). However, the same title (with a different number of juan) also incongruously appears in a list of 23 texts, T2146 (LV) 127a11-b8, in a part of the catalogue handling "fake and spurious sutras" 眾經偽妄 (fasicle 2). Fajing appends to this list a note stating "[these] 23 texts were all concocted by Xiao Ziliang, Prince of Jingling under the Southern Qi, who frivolously[?] abridged or expanded the great texts, [according] to his own whim; [he thus] violated the sacred teaching, and wrought havoc with the true scriptures. We therefore append them at the end of [this list of] forgeries, as a caution to later generations" 二十三經。並是南齊竟陵王蕭子良。輕悉自心。於大本內。或增或損。斟酌成經。違反聖教。蕪亂真典。故附偽末。用誡後人. [MR: This text is treated as anonymous in CSZJJ.] Entry author: Michael Radich |
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[Fei 597] Fei Changfang 費長房. Lidai sanbao ji (LDSBJ) 歷代三寶紀 T2034. — T2034 (XLIX) 43a1, 85a24, 89c9, 89c18, 91b8 |
In LDSBJ, a title corresponding to X15 (Jingdu sanmei jing) is ascribed once to Tanyao, with no source; again to Tanyao, citing Daozu’s catalogue 道祖錄; a supposed alternate version is also ascribed to Zhiyan and Baoyun, citing Zhu Daozu (and the?) miscellaneous catalogue 竺道祖雜錄; and (probably referring again to the same latter version) to Guṇabhadra, Baoyun et al., citing Li Kuo 李廓錄. Entry author: Michael Radich |
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[Fei 597] Fei Changfang 費長房. Lidai sanbao ji (LDSBJ) 歷代三寶紀 T2034. |
Abstract: "This study examines the biography of the monk Baoyun 寶雲 (376?-449) and lists all the titles of the translation projects in which Baoyun was involved. By comparing the information provided by different Buddhist catalogues, several discrepancies between the information on Baoyun provided by Buddhist bibliographer Sengyou 僧祐 (445-518) and by later accounts became evident. This study contextualizes the life of Baoyun in a broader historical perspective and presents the life of a monk who was a companion of Faxian 法顯 (336?-422) in his famous journey to the west, fluent in Indic languages, and a proficient translator." Lettere argues that we can see a gradual process by which the true scope of Baoyun's activities as a translator, originally represented rather clearly by Sengyou and the sources he collects (CSZJJ), was already diminished or undermined by Huijiao (GSZ), Fei Zhangfang (LCSBJ), and Fajing; and also seems to have suffered from being overshadowed by the reputation and legends that accrued to the personality of Faxian. In the course of her treatment of biographical and other external sources on Baoyun (CSZJJ, GSZ, and documents like prefaces), Lettere notes evidence that Baoyun might have been the principal translator for the following works: T192 (Lettere holds unequivocally that this work is "erroneously attributed to Dharmakṣema/Tan Wuchen 曇無讖", following Willemen 2009 [in error this reference is given as Chen Jinhua]: xiv-xvi); a "new Sukhāvatī" 新無量壽 [sic, for *Amitāyus] [Lettere's citation of studies by Nogami 1950, Gotō 2006, 2007, and Nattier 2003 implies that she identifies this title with T360 -- MR]; with Zhiyan, according to Sengyou's CSZJJ, three titles: the Puyao jing 普耀經, the Guangbo yanjing jing 廣博嚴淨經, and the Si tianwang jing 四天王經 [cf. for the last two titles respectively Avaivartikacakra 廣博嚴淨經 T268, and Si tianwang jing 四天王經 T590 -- MR]; the Śrīmālādevīsiṃhanāda 勝鬘經 [T353]; the Za’ahan jing 雜阿含經 (*Saṃyuktāgama) and the Fagu jing 法鼓經 [Lettere again does not go into the problem of identification with extant texts, but cf. Saṃyuktāgama T99 and the *Mahābherīhāraka-sūtra T270 -- MR]; a Mahāparinirvāṇa in six fascicles 六卷泥洹 [cf. T7 -- MR]. [To this list we should add the Laṅkāvatāra T670; Lettere omits to list it, but cf. 後於丹陽郡譯出勝鬘楞伽經, GSZ T2059 (L) 344b3, which in fact comprises two titles, the Śrīmālādevī and the Laṅkāvatāra; cf. Lettere 265 n. 9 -- MR.] Lettere also notes evidence that Baoyun may have composed a lost travelogue of his journeys, entitled Youlü waiguo 遊履外國. In LDSBJ, two titles are added to Baoyun's credit; Fufa zang jing 付法藏經 [cf. T2058] and Jingdu sanwei jing 淨度三昧經 [cf. X15]; and an *Akṣayamatinirdeśa 無盡意菩薩 to the joint translatorship of Baoyun and Zhiyan [cf. T397(12)]. Lettere notes that the poor reputation of Fei as a cataloguer makes these ascriptions less plausible. Entry author: Michael Radich |
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[Moretti 2016] Moretti, Costantino. Genèse d'un apocryphe bouddhique: Le Sūtra de la pure délivrance. Mémoires de l'Institut des Hautes Études Chinoises XLI. Paris: Collège de France, Institut des Hautes Études Chinoises, 2016. — 131-132 |
Moretti shows in a table that a chunk of a verse and a half (six four-syllable feet) is rather closely paralleled (with slight variations in wording) between the Jing du sanmei jing 淨度三昧經 (cf. X15), the Dhammapada T210 ascribed to Weiqinan 維祇難 but probably by Zhi Qian (see Nattier 2008), the Dhammapada T211 ascribed to Faju 法炬 and Fali 法立, and the Si zi qin jing 四自侵經 T736 ascribed to Dharmarakṣa, T210 (IV) 559b3-5; T211 (IV) 593a9-10; T736 (XVII) 538a6-7; X15 (I) 369b15-17. Entry author: Michael Radich |
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[Moretti 2016] Moretti, Costantino. Genèse d'un apocryphe bouddhique: Le Sūtra de la pure délivrance. Mémoires de l'Institut des Hautes Études Chinoises XLI. Paris: Collège de France, Institut des Hautes Études Chinoises, 2016. |
In the course of his monographic study of the Jing du sanmei jing 淨度三昧經 (cf. X15), Moretti surveys evidence in catalogues, bracketing out those for which he surmises that the bibliographers had not in fact seen the texts they list. On this basis, he notes that the text was treated at first treated as authentic by Sengyou, followed by Fei Zhangfang and Fajing. Yancong was the first to express suspicion about its authenticity. It was definitively excluded from the canon by Zhisheng in KYL (45 ff.). In the early tradition, the text was treated as the product of an anonymous "translator", but subsequently, various bibliographers advanced four different attributions, to Baoyun 寶雲, a collaboration between Baoyun and Zhiyan 智嚴, a collaboration between Guṇabhadra and Baoyun, and to Tanyao 曇曜. The attribution to Tanyao was first seen in LDSBJ. Tsukamoto and Makita argued on the basis of various items of evidence that the text was produced in the North, under the N. Wei, in the atmosphere that prevailed after the persecution of Buddhism by Taiwudi and its subsequent restitution. Against this theory, Ziegler proposed that the text was produced later, in the South (67 n. 175). Moretti himself, following arguments by Ōuichi Fumio showing a close philological relation between this text and the "Sūtra of Trapuṣa and Bhallika", favours a theory close to Tsukamoto and Makita, but confines himself to saying that Tanwei was a figurehead in the production of the text, rather than its actual compiler (see summary p. 66-67, summarising much of Chapter 1). Among the evidence of intertextual relations (probable sources of the Jing du sanmei jing) that Moretti studies are the following: a gloss on 留日三, the name of a medicine, which is close to a passage in the Kongzi jiayu 孔子家語 (127-128); a passage paralleld in the Dhammapada T210 (ascribed to Weiqinan, probably by Zhi Qian) and also in T736 ascribed to Dharmarakṣa (131-132); a passage which echoes T196 and T212 (133-134); further passages in T210 (133, 135-136, 137); another passage shared with T736 (150); and a passage shared with Dharmarakṣa's T154 (151). Entry author: Michael Radich |
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