| Identifier | T1425 [T] |
| Title | 摩訶僧祇律 [T] |
| Date | [None] |
| Unspecified | Faxian, 法顯 [Sakaino 1935] |
| Translator 譯 | Buddhabhadra, 佛陀跋陀羅, 覺賢; Faxian, 法顯 [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 |
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[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 |
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[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 |
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[Sakaino 1935] Sakaino Kōyō 境野黄洋. Shina Bukkyō seishi 支那佛教精史. Tokyo: Sakaino Kōyō Hakushi Ikō Kankōkai, 1935. — 534-535 |
The last part of the Fo guo ji 佛國記 contains a sentence reading 夏坐訖法顯離諸師久欲趣長安。但所營事重。遂便南下向都。就禪師出經律藏; T2085 (LI) 866b15-17. Sakaino reads this sentence to mean that after arriving in Qingzhou 青州, Faxian wanted to go to Chang'an 長安 to see his teachers and friends again, but decided to go to Jiankang 建康 instead because Buddhabhadra, a prominent translator of scriptures, was there, and it was more important to contribute to the diffusion of the Dharma. Sakaino infers that the translation work of the texts ascribed to Faxian was actually done by Buddhabhadra, and Faxian’s role in translating was rather small. Those texts were ascribed/co-ascribed to Faxian out of respect to him as the one who brought the original to China. Sakaino claims that this background explains why catalogues often differ regarding the ascription of texts related to Faxian. For example, T1425 (ascribed today to Buddhabhadra and Faxian) is classified as Faxian’s work in CSZJJ (following CSZJJ’s general policy to list all the scriptures brought to China by Faxian as Faxian’s work). On the other hand, LDSBJ and other catalogues following it, such as KYL, ascribe the scripture to Buddhabhadra, although LDSBJ adds a note reading 共法顯譯. Entry author: Atsushi Iseki |
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[Sakaino 1935] Sakaino Kōyō 境野黄洋. Shina Bukkyō seishi 支那佛教精史. Tokyo: Sakaino Kōyō Hakushi Ikō Kankōkai, 1935. — 534-535 |
Sakaino reads a sentence in the last part of the Foguo ji 佛國記 (夏坐訖法顯離諸師久欲趣長安。但所營事重。遂便南下向都。就禪師出經律藏 (T2085 [LI] 866b15-17) as describing the situation that, after arriving in Qingzhou 青州, Faxian wanted to go to Chang'an 長安 to see his teachers and friends, but decided to go to Jiankang 建康 instead, because Buddhabhadra, a prominent translator of scriptures, was there, and it was more important to contribute to the diffusion of the Dharma than to go to Chang'an. From this understanding, Sakaino infers that the translation work of the texts ascribed to Faxian was actually done by Buddhabhadra, and Faxian’s role in translating was rather small. Those texts were ascribed/co-ascribed to Faxian out of respect to him as the one who brought the original to China. Then Sakaino claims that this background explains why catalogues often differ regarding the ascription of those texts related to Faxian. For example, the 僧祇律 (摩訶僧祇律 T1425 ascribed to Buddhabhadra and Faxian) is classified as Faxian’s work in CSZJJ (as it is CSZJJ’s policy to list all the scriptures brought to China by Faxian as Faxian’s work), while LDSBJ and other catalogues following it, such as KYL, ascribe the scripture to Buddhabhadra (although LDSBJ adds a note reading 共法顯譯). Entry author: Atsushi Iseki |
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[Su 1995] Su Jinren 蘇晉仁. "Xuyan" 序言. In Su Jinren and Xiao Lianzi 蕭鍊子, eds. Chu sanzang ji ji 出三蔵記集. Zhongguo Fojiao dianji xuankan 中國佛教典籍選刊, 1-32. Beijing: Zhonghua shuju, 1995. |
For the 異出經緣 of CSZJJ, LDSBJ T2034 (XLIX) 125c17-126a8 reports a different number of texts and fascicles to that found in our present CSZJJ. Naitō suggests that the difference in numbering between the LDSBJ report and the transmitted CSZJJ lies in the last 9 texts in the list. [T2145 (LV) 15a8-25 --- MR.] This list of nine texts also differs in form from the bulk of the section that precedes it. The preceding 34 texts in the same list are divided in an orderly manner into sūtra-vinaya-śāstra, but these nine items mess up that categorisation [all are sūtras again --- MR.] Annotations to earlier items give number of fascicles, but here, only names of translators are given. Further, there are items among the nine that were already recorded in the preceding, more orderly list of 34, but which are here recorded again with errors. On this basis, Naitō proposes that these 9 items are a later addition, added in a rather sloppy manner. This section also features the 長者須達經 of *Guṇavr̥ddhi 求那毘地, which appears in a list at the end of the 撰出經論 that Naitō also suspects of being a later addition. He therefore proposes that this section was added at the same time as that list, sometime after 504. The titles affected by this hypothesis are: 成具光明經 For the same list, Su Jinren (20, without reference to Naitō) also points out some of the same problems. Su does not believe that this list could have been added to the text by Sengyou himself, partly on the basis of the fact that the annotations appear to reflect too much ignorance. Entry author: Michael Radich |
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