| Identifier | T1485 [T] |
| Title | 菩薩瓔珞本業經 [T] |
| Date | Qin [Sakaino 1935] |
| Translator 譯 | Zhu Fonian 竺佛念 [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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[Schlosser 2022] Schlosser, Andrea. "Three Early Mahāyāna Treatises from Gandhāra: Bajaur Kharoṣṭhī Fragments 4, 6 and 11." Seattle: University of Washington Press, 2022. — 19-20 |
Schlosser mentions briefly that the Bajaur text she studies (Fragment 4) has a list of 20 kinds of joy (viṃśati prīti), which seem to be paralleled in T1485. Otherwise, this list is hard to find ("Apparently, T1485 is the only parallel to this group of twenty kinds of joy"). She speculates that this may indicate that T1485 had some Central Asian sources, via which the compilers gained knowledge of this rubric. Entry author: Michael Radich |
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[Radich 2017a] Radich, Michael. “On the Ekottarikāgama 增壹阿含經 T 125 as a Work of Zhu Fonian 竺佛念.” Journal of Chinese Buddhist Studies 30 (2017): 1-31. — 23-24 |
In the course of a study whose primary focus is an attempt to argue in favour of reascription of the *Ekottarikāgama T125 to Zhu Fonian, Radich mentions that the numerous markers of Zhu Fonian style he uncovered in the course of that study (137 markers, occurring a total of 6,200 times in the Ekottarikāgama, and approx. 15,520 times further in the core Zhu Fonian corpus of DĀ, T212, T656, T1428 and T1464) appear very seldom, if ever, in T226, T1485, and T388. This provides further, unsystematic support for arguments in prior scholarship that these three texts are in fact not by Zhu Fonian, despite traditional ascriptions or (in the case of T388), suggestions by other scholars. Entry author: Michael Radich |
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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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Yes |
[Nattier 2007] Nattier, Jan. "Indian Antecedents of Huayan Thought: New Light from Chinese Sources." In Reflecting Mirrors: Perspectives on Huayan Buddhism, edited by Imre Hamar, 109-138. Weisbaden: Harrassowitz Verlag, 2007. — Appendix 2 |
"Long known to be an apocryphon." Entry author: Michael Radich |
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No |
[Funayama 2004] Funayama Tōru. "The Acceptance of Buddhist Precepts by the Chinese in the Fifth Century." Journal of Asian History 38, no. 2 (2004): 97-120. — 113 |
"I assume that [菩薩瓔珞本業經 T1485] was composed on the basis of the Fanwang jing and the Renwang bore jing probably in the South during the period of c. 480-500." Funayama refers to Funayama (1996): 67-70. Entry author: Michael Radich |
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[Groner 1990] Groner, Paul. "The Fan-wang ching and Monastic Discipline in Japanese Tendai: A Study of Annen's Futsū jubosatsukai kōshaku." In Chinese Buddhist Apocrypha, edited by Robert E. Buswell, Jr., 251-290. Honolulu: University of Hawaii Press, 1990. — 253-254, 280 |
Groner notes in passing that the Pusa yingluo benye jing 菩薩瓔珞本業經 T1485 is apocryphal. He says that the text is closely related to an earlier apocryphal text, the Fanwang jing 梵網經 T1484. Both of these texts discuss the same set of ten bodhisattva precepts. He cites Satō Tetsuei and his discussion in Zoku Tendai Daishi no kenkyū (Kyoto: Hyakken, 1981), 72-112. Entry author: Sophie Florence |
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[Buswell 1990b] Buswell, Robert. "Introduction: Prolegomenon to the Study of Buddhist Apocryphal Scriptures." In Buswell 1990, 1-30. — 8 |
Buswell states that that the Pusa yingluo benye jing 菩薩瓔珞本業經 T1485 is an original Chinese composition which was “arbitrarily” attributed to a translator in Fei Changfang’s catalogue (LDSBJ), and this false attribution was subsequently adopted by the Tang Kaiyuan shijiao lu (KYL). Entry author: Sophie Florence |
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No |
[Bokenkamp 1990] Bokenkamp, Stephen R. "Stages of Transcendence: The Bhūmi Concept in Taoist Scripture.” In Chinese Buddhist Apocrypha, edited by Robert E. Buswell, Jr., 119-148. Honolulu: University of Hawaii Press, 1990. — 134-137 |
Bokenkamp states that the Pusa yingluo benye jing 菩薩瓔珞本業經 T1485 is an “apocryphon.” He argues that its concepts are related to those of Daoism and presents its methods as “comparable to other Daoist methods but superior to them.” He argues that the message of the bodhisattva path as a method of transcendence, and the options for different paths of practice (“compromise for the benefit of the Chinese laity”, e.g. spending “one, two or...three kalpas laboring through the initial stages of disbelief”) provided in the Pusa yingluo benye jing, mirror those of the Daoist Benxiang jing 本相經. He suggests that such concession to competing Chinese beliefs is typical of Buddhist apocryphal works. Entry author: Sophie Florence |
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[Ōno 1954] Ōno Hōdō 大野法道. Daijō kai kyō no kenkyū 大乗戒経の研究. Tokyo: Risōsha 理想社, 1954. — 159-165 |
Ōno asserts that the Pusa yinluo benye jing 菩薩瓔珞本業經 T1485 is clearly apocryphal 中國成立, as it takes contents from the “Brahma Net” sūtra 梵網經 T1484 and the “Sūtra on Humane Kings” 仁王般若經 T245. Ōno points out that, in addition, T1485 contains terms and ideas that are not found in India or the Western Regions 西域, e.g., the 42 sages 四十二賢聖 [Ōno states that the names of the 四十二賢聖 include some absurdities 四十二賢聖の原語には無稽のものがあり --- AI], 十三煩悩, 六種姓, 六堅, 六慧, 六定, and 六觀 (六種明觀決定了義實相法門). T1485 must have been produced after T245 and T1484, which among are its sources, but the latest material it otherwise uses is the Śrīmālādevīsiṃhanāda-sūtra 勝鬘經 T353 translated in Yuanjia 元嘉 13 (436) of the Song period. Traditionally, four different attributions have been given to T1485: 1) Juan 4 of CSZJJ lists T1485 in the category of extant anonymous scriptures 失譯有本部, with the alternate title of Pusa yingluo jing 菩薩瓔珞經; 2) Fajing, and other catalogues following it, viz., LDSBJ (juan 8), DTNDL, DZKZM, KYL, and the Taishō, ascribe T1485 to Zhu Fonian 竺佛念. Ōno claims that the vocabulary of T1485 indicates that it is not the work of Zhu Fonian. Ōno states that probably the ascription was given out of the confusion of T1485 with the Pusa yingluo jing 菩薩瓔珞經 T656 , also ascribed to Zhu Fonian, as suggested by a note in CSZJJ; 3) LDSBJ (juan 10) ascribes T1485 to Zhiyan 智嚴 of the Song period, without giving any reasons for the ascription; 4) The Shixing catalogue 始興 and Fashang 法上 (according to LDSBJ juan 1) ascribe the title to Daoyan 道嚴 of the Song period. 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. — 821-822 |
The Pusa yingluo benye jing 菩薩瓔珞本業經 (T1485 ascribed to Zhu Fonian 竺佛念) is not recorded in CSZJJ, and is first ascribed to Zhu Fonian in LDSBJ. Sakaino maintains that this ascription is reasonable because 1) the text must have been translated under the Qin 秦, given that the text says 秦言 when providing a Chinese translation word for each of the stages of the bodhisatva path 菩薩階位; and 2) other translation words also support the ascription. Sakaino adds that if the ascription to Zhu Fonian is correct, T1485 would be the oldest scripture about Mahāyāna “Vinaya” 律 (precepts). (Sakaino mentions that he demonstrated earlier that the ascription of a Fan wang jing 梵網經 to Kang Mengxiang 康孟詳 of the Latter Han period is false, without specifying where he made this argument.) However, Sakaino points out that precepts 戒 are not the only core topic of T1485. Its core aim is to elucidate the path of the bodhisatva by clarifying each of the forty-two stages of that path 菩薩四十二位. Entry author: Atsushi Iseki |
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[Ono and Maruyama 1933-1936] Ono Genmyō 小野玄妙, Maruyama Takao 丸山孝雄, eds. Bussho kaisetsu daijiten 佛書解說大辭典. Tokyo: Daitō shuppan, 1933-1936 [縮刷版 1999]. — s.v., Vol.9, 413-415 (Ōno Hōdō 大野法道) |
Ōno Hōdō 大野法道 lists different attributions given to this title as follows: Fajing’s Zhongjing mulu and some other catalogues classify this text as translated by Zhu Fonian 竺佛念. However, CSZJJ 出三藏記集 did not include this title in Zhu Fonian’s translations, but rather classified it as an anonymous scripture and listed it in the catalogue of assorted anonymous scriptures 失譯雜經錄. LDSBJ 三寶記 offers the view that there is an alternate translation of Zhu Fonian’s text, translated by Zhiyan 智嚴. Some modern scholars think that the text was composed in China, since no record of this text has been found in India, no translator has been reliably identified, and the content of the text suggests that this is the case. Entry author: Atsushi Iseki |
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[Fei 597] Fei Changfang 費長房. Lidai sanbao ji (LDSBJ) 歷代三寶紀 T2034. — T2034 (XLIX) 89c3, 77a21 |
In LDSBJ, this exact title (T1485) is ascribed to Zhiyan and Baoyun, with no source. The title 瓔珞本業經 is ascribed to Zhu Fonian, again without any particular source cited. Entry author: Michael Radich |
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[Fajing 594] Fajing 法經. Zhongjing mulu 眾經目錄 T2146. — T2146 (LV) 115b15 |
Ascribed to Zhu Fonian in an interlinear note: 瓔珞本業經二卷(前秦世[v.l. +沙門 SYM]竺佛念譯) [MR: This appears to be the first time T1485 is ascribed to Zhu Fonian; it is treated as anonymous in CSZJJ.] Entry author: Michael Radich |
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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. — T2145 (LV) 21c20-21 |
In Sengyou's Chu sanzang ji ji, T1485 is regarded as an anonymous translation, that is to say, it is listed in the "Newly Compiled Continuation of the Assorted List of Anonymous Translations" 新集續撰失譯雜經錄 (juan 4). 菩薩瓔珞本業經二卷(或云菩薩瓔珞經). Entry author: Michael Radich |
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