Text: T1632; 方便心論

Summary

Identifier T1632 [T]
Title 方便心論 [T]
Date 472 C.E. [Ono and Maruyama 1933-1936]
Translator 譯 Jijiaye, 吉迦夜, *Kivkara?, *Kiṃkara?, *Kiṃkārya? [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.

Entry author: Michael Radich

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No

[Chen 2005]  Chen, Jinhua. "Some Aspects of the Buddhist Translation Procedure in Early Medieval China: With Special References to a Longstanding Misreading of a Keyword in the Earliest Extant Buddhist Catalogue in East Asia." Journal Asiatique 293.2 (2005): 603-662. — 657-661

Chen lists thirty-three texts discussed in Sengyou's Chu sanzang ji ji for which dates are given, but where those dates cannot be corroborated by any "translation documents" [meaning primary sources discussing circumstances etc. of translation, such as colophons]:

Fangdeng nihuan jing 方等般泥洹經 T378;
Deguang taizi jing 德光太子經 T170;
Baozang jing 文殊師利現寶藏經 T461;
Da shanquan jing 慧上菩薩問大善權經 T345;
Hailong-wang jing 海龍王經 T598;
Puchao jing 文殊師利普超三昧經 T627;
Pumen jing 普門品經 T315;
Baonü jing 寶女所問經 T399;
Miji jing 密跡經 K[oryŏ taijanggyŏng = 高麗大藏經]997;
Ligoushi nü jing 離垢施女經 T338;
Baoji jing 大寶積經 T310;
Dushi pin jing 度世品經 T292;
Rulai xingxian jing 如來興顯經 T291;
Shoulengyan jing 首楞嚴經;
Wugai yijie shixing jing 五蓋疑結失行經;
Mie shifang ming jing 滅十方冥經 T435;
Dajing famen jing 大淨法門經 T817;
San fadu 三法度;
Puyao jing 普耀經;
Sitianwang jing 四天王經 T590;
Guangbo yanjing jing 大方廣普賢所說經 T268;
Chan miyao 五門禪經要用法 T619;
Fomu bannihuan jing 佛母般泥洹經 T145;
Nianfo sanmei jing 菩薩念佛三昧經 T414;
Pomo tuoluoni jing 無量門破魔陀羅尼經 T1014;
Za baozang jing 雜寶藏經 T203;
Fu fazing yinyuan jing 付法藏因緣傳 T2058;
Fangbianxin lun 方便心論 T1632;
Shanjian piposha lü 善見律毘婆沙 T1462;
Guanshiyin chanhui chuzui zhoujing 觀世音懺悔除罪咒經;
Shi'er yinyuan jing 十二因緣經;
Xuda zhangzhe jing 須達經 T73.

Entry author: Sophie Florence

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No

[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]. — Volume 9, p. 437-439

Iida Junyū 飯田順雄 summarizes views about the ascription and date of the 方便心論 T1632 (*Upāyahṛdaya?) as follows:

SYM and some other editions, as well as Vidyabhusana and Ui, ascribe T1632 to Jijiaye 吉迦夜 and Tanyao 曇曜, while the Taishō and the Shukusatsu 縮蔵 ascribe it to Jijiaye 吉迦夜 alone. Vidyabhusana claims that the translation work of T1632 was done by Jijiaye and Tanyao in 472 CE, and Ui thinks the same. Iida points out that Jijiaye and Tanyao are recorded as also having translated texts other than T1632 in the same year, including the Za baozang jing 雜寶藏經 T203 in ten fascicles and the
Fo fazang yinyuan zhuan 付法藏因縁傳 T2058 in six fascicles.

Iida adds that the date of the original *Upāyahṛdaya is likely to be around 100 CE, assuming that Ui is correct in claiming that it was written by a "hīnayāna" 小乗 Buddhist before Nāgārjuna’s time. Iida explains that it is likely to be around 100 CE because Nāgārjuna is thought to have been around 150-250 CE, and the Carakasaṁhitā, a text that heavily influenced the *Upāyahṛdaya, was probably written around 0 CE.

Entry author: Atsushi Iseki

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No

[Young 2015]  Young, Stuart. Conceiving the Indian Buddhist Patriarchs in China. Honolulu: University of Hawai’i Press, 2015. — 88 n. 59

In T2058 there is a summary of Nāgārjuna’s oeuvre. Four titles are mentioned: an *Upadeśa 優波堤舍 (referring to T1509), the Zhuangyan Fodao 莊嚴佛道, the Daci fangbian 大慈方便, and the Wuwei lun 無畏論. Zhuangyan Fodao suggests a relation to the Shizhu piposa lun 十住毘婆沙論 T1521 ascribed to Nāgārjuna, but no equation of such a title with this work is elsewhere attested. Daci fangbian is reminiscent of the Fangbian xin lun 方便心論 T1632, which is ascribed in CSZJJ T2145 to Kiṅkara and Tanyao, working in 472. The text was first attributed to Nāgārjuna in the Shi'er men lun zongzhi yiji 十二門論宗致義記 T1826. There appears to be no possible Chinese equivalent to the title Wuwei lun, but Ramanan (1966, 34) identifies a similarly titled text in the Tibetan canon also attributed to Nāgārjuna.

Entry author: Chia-wei Lin

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