| Identifier | T1522 [T] |
| Title | 十地經論 [T] |
| Date | [None] |
| Co-translator 共譯 | Bodhiruci, 菩提流支, 菩提留支; Ratnamati, 勒那摩提 [Sakaino 1935] |
| Translator 譯 | Bodhiruci, 菩提流支, 菩提留支 [T] |
| Amanuensis 筆受 | Cui Guang 崔光 [Sakaino 1935] |
| [orally] "translate/interpret" 傳語, 口宣[...言], 傳譯, 度語 | Buddhaśānta, 佛陀扇多 [Sakaino 1935] |
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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[Sakaino 1935] Sakaino Kōyō 境野黄洋. Shina Bukkyō seishi 支那佛教精史. Tokyo: Sakaino Kōyō Hakushi Ikō Kankōkai, 1935. — 678-681 |
Sakaino reviews different views about the translation of the *Daśabhūmika-sūtra-śāstra 十地經論 T1522. XGSZ records that the three scholars involved [Bodhiruci, Ratnamati, and *Buddhaśānta] had disagreements in the translation process and each of them therefore translated a separate version of the text for himself. LDSBJ records only that Bodhiruci and Ratmamati were rivals competing for fame 爭名 and each of them produced his own translation, and these texts were later combined. Sakaino points out that XGSZ and LDSBJ clearly use the same source, Baochang 寶唱錄, so it is odd that the two records differ on the number of versions. Sakaino then maintains that Cui Guang´s 崔光 preface to T1522 is a more reliable source, Cui Guang having been present at the translation workshop, often working as amanuensis 筆受. This preface records that T1522 was simply a co-translation by Bodhiruci and Ratnamati (with *Buddhaśānta as the oral interpreter 傳語). Cui mentions no disagreements or different versions. KYL also rejects the existence of multiple versions and ascribes the text to Bodhiruci. Sakaino points out that no traces of integration of multiple texts are found in T1522. Sakaino conjectures that it was not true that the translators produced different versions due to disagreements about the work of translation, but it was probably true that Bodhiruci and Ratnamati held different views about the teachings. This difference probably contributed to the formation of the stories about the different versions of T1522. 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. — 668-671 |
Not much is known about Ratnamati 勒那摩提. LDSBJ double-lists the *Daśabhūmika-sūtra-śāstra 十地經論 T1522, the Commentary on the Kāśyapaparivarta [大]寶積經論 T1523, the Ratnagotravibhāga 究竟一乗寶性論 T1611, and the Fahua jing lun 法華經論 T1520 (commentary on the Lotus Sūtra), ascribing them to Ratnamati and to Bodhiruci separately. Sakaino claims that, as T1522 was co-translated by Ratnamati and Bodhiruci but misunderstood later as two different versions translated by each of the two [see above, 656-657 十地經論は勒那摩提菩提流支の共譯], probably the other three titles are also in fact the co-translation works of Ratnamati and to Bodhiruci. 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. — 655-656 |
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Sakaino states that Ratnamati 勒那摩提, Bodhiruci 菩提流支, and *Buddhaśānta 佛陀扇多 were contemporaries in the Northern Dynasty period, and that it is recorded that Ratnamati started translating scriptures in China first, followed by Bodhiruci, and then by Buddhaśānta. However, Sakaino claims that Buddhaśānta probably came to China earlier than the other two. Sakaino gives the following support for this claim: For translation works ascribed to these three figures, the tradition rarely reports an oral translator/interpreter 傳語, even though an interpreter should have been necessary. The preface of the Daśabhūmika 十地[經]論 T1522, however, states that Ratnamati and Bodhiruci were the translators 譯出, and Buddhaśānta was the oral translator/interpreter 傳語. From this, Sakaino infers that Buddhaśānta was the person who worked as the oral translator/interpreter 傳語 for the other two in other cases as well. Sakaino infers that Buddhaśānta must have arrived in China earlier than the other two, and thereby had longer to learn the language. This entry is associated with all texts ascribed to the trio, to which this suggestion might apply. 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. — 680 |
Citing the Li Kuo catalogue 李廓錄, LDSBJ records that the text of T1522 (after the work of amanuensis 筆受 by emperor Xuanwu 宣武) was finalized 訖了 by Sengbian 僧辯 for Bodhiruci’s version, while Senglang 僧朗, Huiyi 覺意, and Cui Guang 崔光 played the amanuensis role for Ratnamati. Sakaino states that probably all of those four figures worked as amanuenses 筆受 in the translation of T1522. Entry author: Atsushi Iseki |
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