Text: T211(7); Ciren pin 慈仁品

Summary

Identifier	T211(7) [T]
Title	Ciren pin 慈仁品 [T]
Date	[None]

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).

Assertions

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. — T211 (IV) 581b3-582a22	T211(7); Ciren pin 慈仁品	Entry author: Michael Radich Edit	Title: Ciren pin 慈仁品 Identifier: T211(7)
No	[Chen Hong 2003] Chen Hong 陈洪. “Liu du ji jing wenben de xingzhi yu xingtai” 《六度集经》文本的性质与形态. Xuzhou shifan daxue xuebao 徐州师範大学学报 29, no. 4 (2003): 11-17. — 14	T152(15); [no title given in source] T211(7); Ciren pin 慈仁品	JLYX T2121 (LIII) 140c8-141a18 gives two different sources for a single story. For the first part of the story, it gives T211(7) and a Dasheng fangbian jing: 出慈仁法句譬喻經第二卷，又出大乘方便經上卷. For the second part of the story, it gives the Liu du ji jing T152: 出度無極集經第三卷. Chen determines that the wording of the former part indeed matches T211(7) 慈仁品. JLYX takes from this text an episode in which the protagonist king, Hemo 和默, engages in a blood sacrifice in the hope of curing an illness of his mother. This episode is not found in T152(15). Chen considers two possibilities—that the episode was added into the story in JLYX, or that it was present in the version of the Liu du ji jing that Baochang (the compiler of JLYX) was using. Chen holds that this episode was in the Liu du ji jing available to Baochang. For Chen, this serves as supporting evidence of his hypothesis that the Liu du ji jing was revised under the Southern Dynasties. [I cannot follow his reasoning at this point: he says that if the LDJJ Baochang saw did not have these two episodes together, there would have been no need to add the 大乘方便經 as a second source for the first passage, and that Baochang was therefore trying to show that there really was a basis for this excerpt. --- MR] Entry author: Michael Radich Edit

Preferred?

Source

Pertains to

Argument

Details

[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. — T211 (IV) 581b3-582a22

T211(7); Ciren pin 慈仁品

Entry author: Michael Radich

Edit

Title: Ciren pin 慈仁品
Identifier: T211(7)

[Chen Hong 2003] Chen Hong 陈洪. “Liu du ji jing wenben de xingzhi yu xingtai” 《六度集经》文本的性质与形态. Xuzhou shifan daxue xuebao 徐州师範大学学报 29, no. 4 (2003): 11-17. — 14

JLYX T2121 (LIII) 140c8-141a18 gives two different sources for a single story. For the first part of the story, it gives T211(7) and a Dasheng fangbian jing: 出慈仁法句譬喻經第二卷，又出大乘方便經上卷. For the second part of the story, it gives the Liu du ji jing T152: 出度無極集經第三卷. Chen determines that the wording of the former part indeed matches T211(7) 慈仁品. JLYX takes from this text an episode in which the protagonist king, Hemo 和默, engages in a blood sacrifice in the hope of curing an illness of his mother. This episode is not found in T152(15).

Chen considers two possibilities—that the episode was added into the story in JLYX, or that it was present in the version of the Liu du ji jing that Baochang (the compiler of JLYX) was using. Chen holds that this episode was in the Liu du ji jing available to Baochang. For Chen, this serves as supporting evidence of his hypothesis that the Liu du ji jing was revised under the Southern Dynasties. [I cannot follow his reasoning at this point: he says that if the LDJJ Baochang saw did not have these two episodes together, there would have been no need to add the 大乘方便經 as a second source for the first passage, and that Baochang was therefore trying to show that there really was a basis for this excerpt. --- MR]

Entry author: Michael Radich

Edit