| Identifier | T0278 [T] |
| Title | 大方廣佛華嚴經 [T] |
| Date | [None] |
| Translator 譯 | Buddhabhadra, 佛陀跋陀羅, 覺賢 [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 |
|
|
|
No |
[Fujita 1990] Fujita, Kōtatsu. “The Textual Origins of the Kuan Wu-liang-shou ching: A Canonical Scripture of Pure Land Buddhism.” In Chinese Buddhist Apocrypha, edited by Robert Buswell, 149–173. Honolulu: University of Hawai`i Press, 1990. — 157, 169 n.56 |
Fujita briefly notes that the Avataṃsaka-sūtra 大方廣佛華嚴經 T278 is said to have been translated by Buddhabhadra from a Sanskrit manuscript from Khotan. He cites: Chusanzang jiji 出三藏記集 T2145; Gao seng Guan 高僧傳 T2059; and Shih, Biographies des moines éminents, pp. 90-98. Entry author: Sophie Florence |
|
|
|
No |
[Bokenkamp 1990] Bokenkamp, Stephen R. "Stages of Transcendence: The Bhūmi Concept in Taoist Scripture.” In Chinese Buddhist Apocrypha, edited by Robert E. Buswell, Jr., 119-148. Honolulu: University of Hawaii Press, 1990. — 124-125 |
Bokenkamp avers that both the Indic source and the Chinese development of the Avataṃsaka-sūtra 大方廣佛華嚴經 T278 are problematic. He claims that the Avataṃsaka contains a model of forty-two stages with problematic origins. The first twenty stages derive from two successive versions of the ten-stage path. The first ten are taken from from Zhi Qian's 菩薩本業經 T281 (an early, proto-*Buddhāvataṃsaka). The second set of ten is drawn from Dharmarakṣa's Jianbei jing 漸備一切智德經 T285 (itself a Daśabhūmika; this version of the ten stages was later modified in a different direction in the Shi zhu duan jie jing 十住斷結經 T309). This text, Bokenkamp writes, had been "mysteriously rediscovered”; in Dao'an's time, the text was said to have been translated by Dharmarakṣa, but to have remained "hidden" in Liangzhou. Oddly enough, instead of one of these models of the ten stages replacing the other, the two were glued together in T278 to make twenty successive stages out of the total 42. Bokenkamp adds that the Avataṃsaka was highly influential, and became a central text for the Kegonshū school, and suggests that because of the importance of Kegonshū in Japan, the text's origin from an Indic manuscript has never been questioned. He continues, “even Nakamura Hajime,” who concludes that the text must have been translated in Central Asia, claims that that the original “must have been a much lengthier version of the Gaṇḍavyūha than is represented by any of the 'fragments' that have come down to us.” (Nakamura, Indian Buddhism, 94-197 citing Kegon shisō kenkyū). Bokenkamp does not attempt to draw any firm conclusions, but notes that the expanded bodhisattva path represented in the Avataṃsaka follows the same structure as texts which are “unambiguously” composed in China, and generally recognised as “apocryphal.” Entry author: Sophie Florence |
|
|
|
No |
[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. — 173 n. 2 |
Chen considers the most important texts translated by Buddhabhadra to be: Mohe sengqi lü 摩訶僧祇律 [Mahāsāṃghika-vinaya] T1425 (co-translated with Faxian 法顯), Da Fangguangfo huayan jing 大方廣佛華嚴經 [Buddhāvataṃsaka] T278 (the “new version” of the Avataṃsaka-sūtra), and Wuliangshou jing 無量壽經 [interpreted by many scholars to refer to T360 --- MR]. In addition, Chen attributes to Buddhabhadra the meditation manuals Damoduoluo chanjing 達摩多羅禪經 T618 and Guanfo sanmeihai jing 觀佛三昧海經 T643 (for which he refers to Yamabe 1999). Chen adds that Buddhabhadra’s biographies attribute different numbers of texts to him, which he argues is due to “different ways of counting his translations”; the Gaoseng zhuan lists under Buddhabhadra’s name all texts which he either translated or co-translated, while the Chu sanzang ji ji lists only those translated solely by Buddhabhadra and his team. Entry author: Sophie Florence |
|
|
|
No |
[Silk 2013] Silk, Jonathan A. “Review Article: Buddhist Sūtras in Sanskrit from the Potala.” IIJ 56 (2013): 61-87. — 64 |
"As [Vinitā Bhikṣuṇī] points out...the colophon of the 17th text, Anantabuyyddhakṣetraguṇodbhāvanā, prov[es] that the Buddhāvataṃsaka Vaipulyapiṭaka existed as a collection already in the Indian subcontinent, and thus is not an East Asian innovation.” Entry author: Michael Radich |
|