Text: T0190; 佛本行集經

Summary

Identifier	T0190 [T]
Title	佛本行集經 [T]
Date	[None]
Translator 譯	Jñānagupta, Jinagupta, 闍那崛多, 豆那掘多 [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).

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.	T0190; 佛本行集經	Entry author: Michael Radich Edit	Title: 佛本行集經 People: Jñānagupta, Jinagupta, 闍那崛多, 豆那掘多 (translator 譯) Identifier: T0190
No	[Overbey 2010] Overbey, Ryan. “Memory, Rhetoric, and Education in the Great Lamp of the Dharma Dhāraṇī Scripture.” PhD dissertation, Harvard University, 2010. — 44, 57	T0190; 佛本行集經 T0471; 佛說文殊師利行經 T1354; 東方最勝燈王如來經	Three of Jñānagupta's translations, T190, T471, T1354, begin with a dedicatory verse to Vairocana from Jñānagupta himself. Two of these take the form: "I, Jñānagupta, honor Vairocana, the Ocean of Great Wisdom..." [Overbey cites T471 as one of the two with this interesting form, but does not appear to specify which is the second text -- SF; it is T1354 -- MR.] Overbey notes that many Chinese texts begin with dedications to Vairocana, but “only Jñānagupta's translations contain a personalized invocation.” According to Overbey, “These examples demonstrate that the invocations and verses which begin many scriptures were personalized during recitation.” Here then we find Jñānagupta's personalised devotion to Vairocana. Alternatively, Overbey suggests that “rather than adding a personal touch to an invocation in a scripture,” Jñānagupta simply spoke this praise before every reading, which was recorded for posterity by his scribes. [Perhaps, then, the presence of this invocation in these three texts only is an indication that they were recorded by the same scribe --- SF.] Entry author: Sophie Florence Edit	People: Jñānagupta, Jinagupta, 闍那崛多, 豆那掘多 (translator 譯)
No	[Edgerton 1953] Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. New Haven: Yale University Press, 1953. Volume 1. Grammar. — 1 (Grammar): 10 n. 20:	T0190; 佛本行集經	Edgerton writes: "To the kindness of my colleague Professor Johannes Rahder I owe the following note. A Japanese work called Bombun-butsuden-bungaku no Kenkyü (Studies in Sanskrit biographies of Buddha), by Taiken Kimura (died 1930) and (his pupil) Tsūshō Byōdō (799 pp., Tokyo 1930), deals extensively with the Mahāvastu on pp. 565-668. Particularly noteworthy is a comparison of the contents of Mv i and ii (vol. iii is not treated only 'for lack of time', not because of lack of parallels) with the contents, especially, of the Chinese Fo-pen-hsing-chi-ching (not later than the end of the 6th century). This work seems to follow rather closely the outline of Mv, omitting a great deal, much of which is suspected on other grounds of having been added to Mv in late times. Byōdō believes that it is either a translation of an older version of Mv, or that both it and Mv were based on an older Indian work. Fuller knowledge may possibly compel us to qualify the usual statement that the Mv was 'never translated into Chinese' (so e. g. Lin Li-kouang, L'Aide-memoire, 174). 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.

T0190; 佛本行集經

Entry author: Michael Radich

Edit

Title: 佛本行集經
People: *Jñānagupta, *Jinagupta, 闍那崛多, 豆那掘多 (translator 譯)
Identifier: T0190

[Overbey 2010] Overbey, Ryan. “Memory, Rhetoric, and Education in the Great Lamp of the Dharma Dhāraṇī Scripture.” PhD dissertation, Harvard University, 2010. — 44, 57

Three of Jñānagupta's translations, T190, T471, T1354, begin with a dedicatory verse to Vairocana from Jñānagupta himself. Two of these take the form: "I, Jñānagupta, honor Vairocana, the Ocean of Great Wisdom..." [Overbey cites T471 as one of the two with this interesting form, but does not appear to specify which is the second text -- SF; it is T1354 -- MR.] Overbey notes that many Chinese texts begin with dedications to Vairocana, but “only Jñānagupta's translations contain a personalized invocation.”

According to Overbey, “These examples demonstrate that the invocations and verses which begin many scriptures were personalized during recitation.” Here then we find Jñānagupta's personalised devotion to Vairocana. Alternatively, Overbey suggests that “rather than adding a personal touch to an invocation in a scripture,” Jñānagupta simply spoke this praise before every reading, which was recorded for posterity by his scribes. [Perhaps, then, the presence of this invocation in these three texts only is an indication that they were recorded by the same scribe --- SF.]

Entry author: Sophie Florence

Edit

People: *Jñānagupta, *Jinagupta, 闍那崛多, 豆那掘多 (translator 譯)

[Edgerton 1953] Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. New Haven: Yale University Press, 1953. Volume 1. Grammar. — 1 (Grammar): 10 n. 20:

T0190; 佛本行集經

Edgerton writes:

"To the kindness of my colleague Professor Johannes Rahder I owe the following note. A Japanese work called Bombun-butsuden-bungaku no Kenkyü (Studies in Sanskrit biographies of Buddha), by Taiken Kimura (died 1930) and (his pupil) Tsūshō Byōdō (799 pp., Tokyo 1930), deals extensively with the Mahāvastu on pp. 565-668. Particularly noteworthy is a comparison of the contents of Mv i and ii (vol. iii is not treated only 'for lack of time', not because of lack of parallels) with the contents, especially, of the Chinese Fo-pen-hsing-chi-ching (not later than the end of the 6th century). This work seems to follow rather closely the outline of Mv, omitting a great deal, much of which is suspected on other grounds of having been added to Mv in late times. Byōdō believes that it is either a translation of an older version of Mv, or that both it and Mv were based on an older Indian work. Fuller knowledge may possibly compel us to qualify the usual statement that the Mv was 'never translated into Chinese' (so e. g. Lin Li-kouang, L'Aide-memoire, 174).

Entry author: Michael Radich

Edit