| Identifier | [None] |
| Title | Yuqie sanmosi jing 庾伽三摩斯經 [Ono and Maruyama 1933-1936] |
| Date | 東晋 [Ono and Maruyama 1933-1936] |
| Author | Dharmatara 達摩多羅 [Ono and Maruyama 1933-1936] |
| Translator 譯 | Buddhabhadra, 佛陀跋陀羅, 覺賢 [Ono and Maruyama 1933-1936] |
| Preferred? | Source | Pertains to | Argument | Details |
|---|---|---|---|---|
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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, 526-529 (Satō Taishun 佐藤泰舜) |
Satō Taishun 佐藤泰舜 argues that the title of 達摩多羅禪經 T618 [*Yogācārabhūmi?] does not express the content correctly, inasmuch as the text does not include any part produced by Dharmatara 達摩多羅. When the original text was translated by Buddhabhadra 佛陀跋陀羅, it was called by two different titles: Xiuxing fangbian chan jing 修行方便禪經 and Xiuxing di bu jing guan jing 修行地不浄観經. The title 達摩多羅禪經 was first used in Fajing’s Zhongjing mulu, followed by LDSBJ 三寶記 and KYL 開元錄. Satō points out that the text was co-authored by Dharmatara and 佛大先 (Buddhasena 佛陀斯那), referring to Huiyuan's 慧遠 preface to the text, and that T618 contains only the part by Buddhasena, not that by Dharmatara. Satō also infers that Dharmatara’s part of the text is the Yuqie sanmosi jing 庾伽三摩斯經 recorded in CSZJJ 出三藏記集 and several other catalogues. He thinks that although CSZJJ lists the Yuqie sanmosi jing as an anonymous scripture of the Han 漢 period, it would make good sense if the date of translation is incorrect and the text was actually translated in the E. Jin 東晋 period, as LDSBJ 三寶記 records (Satō seems to be supposing that Tuqie sanmosi jing was Buddhabhadra’s translation, not an anonymous scripture, and hence the date of translation must be Buddhabhadra’s time). Satō refers to Vol.1 of Nukariya’s Zengaku shisōshi 禪学思想史 and Vol.1 of Sakaiya’s Shina Bukkyō shi kōwa 支那佛教史講話 for further details of the issues surrounding T618. Entry author: Atsushi Iseki |
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