Text: T397(8); 虚空藏品; Gagaṇagañjaparipṛcchā; Da puji jing 大普集經; Dabao ji jing 大寶集經

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• Sūryagarbhavaipulya-sūtra
• T397(8); 虚空藏品; Gagaṇagañjaparipṛcchā; Da puji jing 大普集經; Dabao ji jing 大寶集經

Zhisheng saw a “modified Liang version” 梁本 of the *Mahāsaṃnipāta (the collection now extant as T397), which had the (alternate) *Sūryagarbha 日密分 T397(13), even though it was not included in the original Liang text. It is not known who translated this 日密分, and how it was added to the 大集經. It was not *Dharmakṣema’s work, Sakaino asserts, as in his translation lexicon, garbha should be 藏, not 密. The version that Zhisheng saw also had the *Gagaṇagañjaparipṛcchā 虛空藏品 (T397[8]) added to it later. This was also translated by a different person/persons from the other sutras/chapters (i.e. not by *Dharmakṣema), and has a different structure.

Entry author: Atsushi Iseki

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• People: Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 (unspecified)

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• T397(8); 虚空藏品; Gagaṇagañjaparipṛcchā; Da puji jing 大普集經; Dabao ji jing 大寶集經

The Xukong zang pin 虚空藏品 is missing in the 24-juan alternate version of the Saṃnipāta-sūtra 大集經 T397 recorded by Sengyou in CSZJJ 出三藏記集. It is included in all the other versions in the catalogues. The Xukong zang pin was also part of another older version Sengyou listed based on the "old catalogue" 舊錄, so Hasuzawa infers that the early version of the Xukong zang pin was indeed translated by *Dharmakṣema 曇無讖, together with the other parts of the Saṃnipāta-sūtra. However, it had been lost by the Liang 梁 period, and Sengyou was aware of that – he claims that the text titled Da xukong zang jing 大虚空藏經/Fangdeng wang xukong zang jing 方等王虚空藏經 is an alternate translation of the missing Xukong zang pin 虚空藏品 of the Saṃnipāta. Hasuzawa points out that this claim by Sengyou requires justification.

Hasuzawa shows that there was a view mentioned in CSZJJ, which claimed that the Da xukong zang jing 大虚空藏經 was translated by Shengjian 聖堅, not *Dharmakṣema. He also points out that there are two more alternate versions recorded in CSZJJ, in addition to *Dharmakṣema's and Shengjian's. Hasuzawa maintains that it is natural to ascribe this Da xukong zang jing to Shengjian, for the following reasons: it is unlikely that *Dharmakṣema produced such a text, separate from the entirety of his 29-juan translation of the Saṃnipāta; Sengyou’s claim that the Da xukong zang jing is the same text as the Xukong jing pin of the Saṃnipāta is unreliable, because the version of the Saṃnipāta that he saw directly, in 24 juan, did not include the Xukong zang jing; and Fajing’s Zhongjing mulu and other catalogues following it show the existence of Shengjian's version of the Da xukong zang jing.

However, Hasuzawa claims that if the Xukong zang pin was missing from the Saṃnipāta at the time of Sengyou, and then recorded as extant in the catalogues after CSZJJ, then that Xukong zang pin is likely to have been added later, and it might well have been Shengjian's version of the Da xukong zang jing. Hasuzawa compares the Xukong zang pin 虚空藏品 part of T397 with the other parts, and indeed identifies several notable differences. For example, while all the other parts often use the term 大集經, the Xukong zang pin does not, using instead other similar terms, such as 大普集經. Hasuzawa also point out the fact that the Xukong zang pin is entered in two different places in the text as a whole, depending upon the version. The Saṃnipāta is an anthology of largely independent texts, and so in principle, the order of the texts means little. However, in this case of the Xukong zang pin, since it was lost at the time of Sengyou and it is the only part that has been put in different places, this variation of location supports Hasuzawa’s view that the Xukong zang pin was added later, and is not *Dharmakṣema’s translation, but Shengjian’s.

Entry author: Michael Radich

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• Title: 虚空藏品; Gagaṇagañjaparipṛcchā
• People: Shengjian, 聖堅, Fajian, 法堅 (translator 譯)
• Identifier: T397(8)