| Identifier | T0412 [T] |
| Title | 地藏菩薩本願經 [T] |
| Date | [None] |
| Translator 譯 | Śikṣānanda, 實叉難陀 [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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[Nakamura 1987] Nakamura, Hajime. Indian Buddhism: A Survey with Bibliographical Notes. Delhi: Motilal Banarsidass, 1987. — 217 |
Nakamura claims that 地藏菩薩本願經 T412 was “probably written in Khotan" [referring to “R. Hadani”]. He adds that “another view” argues that the sūtra “as it exists today” was produced by Chinese monks who enlarged and supplemented the Kṣitigarbha-praṇidhāna-sūtra, “in imitation of the Previous Vows (pūrvapraṇidhānas) of Amitābha Buddha.” Nakamura refers to Matsumoto Bunzaburō, Butten hihyō ron (1927), p. 269 f.; 315 f. Entry author: Michael Radich |
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[Funayama 2013] Funayama Tōru 船山徹. Butten wa dō Kan’yaku sareta no ka: sūtora ga kyōten ni naru toki 仏典はどう漢訳されたのか スートラが経典になるとき. Tokyo: Iwanami shoten: 2013. — 142 |
Funayama briefly mentions the Dizang pusa benyuan jing 地藏菩薩本願經 T412 as a probable apocryphon, exemplifying a type of apocryphon that features Chinese folk beliefs. Entry author: Michael Radich |
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[Zhiru 2007] Ng, Zhiru. The Making of a Savior Bodhisattva: Dizang in Medieval China. Kuroda Institute Studies in East Asian Buddhism 21. Honolulu: University of Hawai’i Press, 2007. — 82-83, 107-115, esp. 107-108 |
Zhiru states that scholars have argued variously that T412 was composed in China, or in Khotan (citing Elverskog, Zhang Zong, 107 n. 110). It was only incorporated into the canon during the Ming, probably due to the revival of the Dizang/Kṣitigarbha cult precipitated in part by Zhixu 智旭. The text is already mentioned in a stele of 932. It is also referred to in a text of 988. Thus, it should already have been circulating by the early 10th century. Fragments exist in Uyghur and Tangut, but they could be translations from Chinese, rather than independent evidence of the existence of versions of the text outside China. Zhiru herself argues that even if there is something to theories that the text was composed in Khotan, parts at least must have been added in China, because of the appearance of "distinctly Chinese" motifs (108). Entry author: Michael Radich |
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[Teiser 1994] Teiser, Stephen F. The Scripture of the Ten Kings and the Making of Purgatory in Medieval Chinese Buddhism. Honolulu: University of Hawaii Press, 1994. — 6 |
Teiser suggests that the "apocryphal manufacture" of this "biography" of Dizang 地藏/Kṣitigarbha, namely T412, was "roughly contemporaneous with" "his appearance in the system of the ten kings" (i.e. around the ninth century). It is a central task of Teiser's book to trace the emergence of this system of the ten kings, and related literature, liturgy, iconography, material culture, and pre- and post-mortem practices. Entry author: Michael Radich |
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