| Identifier | T397(14) [Nattier 1991] |
| Title | Rizang fen 日藏分; Sūryagarbha-sūtra [Nattier 1991] |
| Date | 566 [Nattier 1991] |
| Translator 譯 | Narendrayaśas, 那連提耶舍, 長耳三藏 [Nattier 1991] |
| Preferred? | Source | Pertains to | Argument | Details |
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[Nattier 1991] Nattier, Jan. Once Upon a Future Time: Studies in a Buddhist Prophecy of Decline. Berkeley: Asian Humanities Press, 1991. — 171-172, 174 n. 70 |
“The entire Mahāsaṃnipāta-sūtra is sometimes listed as having been translated during the Northern Liang dynasty. The Candragarbha section, however—together with a companion work title the Sūryagarbha-sūtra (Ch. [Rizang fen] 日藏分) and two other short texts—was translated in the middle of the 6th century by Narendrayaśas, and only subsequently (in 586, according to Tao-hsüan [Daoxuan 道宣]) incorporated into the preexisting Chinese translation of the Mahāsaṃnipāta-sūtra.” A fragment of the text in Sanskrit included in the Hoernle collection was identified by Judith Boltz as corresponding to T397(14) (XIII) 306a-c, thus apparently showing that the text could not have been composed out of whole cloth in China. Entry author: Michael Radich |
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No |
[Ōno 1954] Ōno Hōdō 大野法道. Daijō kai kyō no kenkyū 大乗戒経の研究. Tokyo: Risōsha 理想社, 1954. — 313 |
Ōno states that, in the Korean edition, the Sūryagarbha-vaipulyasūtra 大方等日藏經 T397(14) is included in the Mahāsaṃnipāta , but in SYM it is an independent text, with the title Dasheng dafangdeng Rizang jing 大乗大方等日藏經. Entry author: Atsushi Iseki |
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No |
[Ono and Maruyama 1933-1936] Ono Genmyō 小野玄妙, Maruyama Takao 丸山孝雄, eds. Bussho kaisetsu daijiten 佛書解說大辭典. Tokyo: Daitō shuppan, 1933-1936 [縮刷版 1999]. — s.v., Vol. 7, 477-483 (Hasuzawa Seijun 蓮澤成淳) |
Hasuzawa Seijun 蓮澤成淳 reports that according to Sengyou, *Dharmakṣema's version of the Saṃnipāta 大集經 (=T397) did not include the Rizang fen 日密分 (Sūryagarbhavaipulya-sūtra). The catalogues do not show the ascription of this part of the collection, although KYL suggests that Zhisheng regarded the text as *Dharmakṣema's translation. Hasuzawa claims that Zhisheng’s view is in this regard is groundless, because the Rizang fen was not in the “old catalogue” 舊錄 that Sengyou referred to, was not included in the version he actually saw, and was not listed properly with the translator in the other catalogues. The Korean Tripiṭaka and the Song, Yuan and Ming and editions ascribe the first two juan of the Rizang fen 日密分 to *Dharmakṣema 無讖 and the rest, viz., the third juan, to Narendrayaśas 那連提耶舍, but Hasuzawa states that the ground for this claim is not known. Hasuzawa infers that, since the Rizang fen was not in *Dharmakṣema’s version of the Saṃnipāta and not translated by Narendrayaśas 耶舍, either, the text was added sometime between the Liang 梁 and the Sui 隋 periods (implying that the text is indeed anonymous). Hasuzawa thinks that one plausible reason for this addition was that it is said that the Rizang fen 日密分 is to be taught after the 虚空目安邦般那甘露門, and there is a Xukong mu fen 虚空目分 in the Saṃnipāta (T397(10)). Entry author: Michael Radich |
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