Text: T2046; 馬鳴菩薩傳

Summary

Identifier T2046 [T]
Title 馬鳴菩薩傳 [T]
Date 400-412 [Young 2015]
Unspecified unknown [CSZJJ]
口授 "give orally" Kumārajīva 鳩摩羅什, 鳩摩羅, 究摩羅, 究摩羅什, 拘摩羅耆婆 [Young 2015]
Amanuensis 筆受 Sengrui 僧叡 [Young 2015]

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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  • Title: 馬鳴菩薩傳
  • Identifier: T2046

No

[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. — 167

The "biography of Aśvaghoṣa 馬鳴菩薩傳 T2046, ascribed to Kumārajīva, is extant in two main versions, belonging to print and manuscript canons. The woodblock transmission lineages show signs of revision under the Tang or N. Song, as is revealed by comparison with the manuscript versions preserved at Nanatsu-dera. This manuscript version, however, is possibly also not a translation, but rather, something that Sengrui 僧叡 compiled on the basis of teachings from Kumārajīva. Funayama cites Ochiai (2000).

Entry author: Michael Radich

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No

[Sakaino 1935]  Sakaino Kōyō 境野黄洋. Shina Bukkyō seishi 支那佛教精史. Tokyo: Sakaino Kōyō Hakushi Ikō Kankōkai, 1935. — 350-358

In his discussion on Kumārajīva, Sakaino presents a list of titles newly ascribed to Kumārajīva in LDSBJ, and lists of titles that Fei took in groups for this purpose from the newly compiled catalogue of anonymous scriptures in CSZJJ 新集失譯錄. These new ascriptions are thus part of a very broad pattern that Sakaino traces in LDSBJ, whereby Fei gives random and baseless new ascriptions for titles treated as anonymous by Sengyou. Sakaino marks extant titles. This entry is associated with titles Sakaino marks as extant; we list all such texts in T still ascribed to Kumārajīva, the ascriptions for which thus probably derive from LDSBJ.

Chan mi yao fa jing 禪祕要法經 (written 禪祕要經 in the list) T613
Drumakinnararāja-sūtra 大樹緊那羅王所問經 (written 大樹緊那羅經 in Sakaino’s list) T625
the “Brahma Net Sūtra” 梵網經 T1484
a Da shanquanjing 大善權經 (not extant, cf. 慧上菩薩問大善權經 T345 ascribed to Dharmarakṣa)
the “Sūtra of Humane Kings” 仁王護國般若波羅蜜多經 T245
Sumatidārikā-paripṛccha 須摩提菩薩經 T335
Acintyaprabhāsa-nirdeśa 不思議光菩薩所說經 T484 (written 無思議光孩童菩薩經 in the list)
Mahāmāyūrī 大金色孔雀王經 T988 (cf. the anonymous 大金色孔雀王呪經 T986 and佛説大金色孔雀王呪經 T987)
Zhuangyan puti xin jing 莊嚴菩提心經 T307
Fang niu jing 放牛經123 (written 牧牛經 in the list)
Dengzhi yinyuan jing 燈指因縁經 T703
Siwei lüe yao fa 思惟畧要法 (written 思惟要略法經 in the list) T617
Kalpanāmaṇḍitikā 大莊嚴論經 (written 大莊嚴論 in the list) T201
Maming pusa zhuan 馬鳴菩薩傳 T2046
Longshu pusa zhuan 龍樹菩薩傳 T2047
and Puti pusa zhuan 提婆菩薩傳 T2048

Entry author: Atsushi Iseki

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No

[CSZJJ]  Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. — T2145 (LV) 10c16-11a27

In his own list of works of Kumārajīva in CSZJJ, Sengyou lists 35 works. The full list is given below, with identifications with texts extant in T (some identifications tentative).

By contrast, the present T ascribes over 50 translation works to Kumārajīva (we do not count here T1775 or T1856). The ascription of the following works ascribed to Kumārajīva in T is not supported by Sengyou's list: T35, T123, T201, T245, T250, T307, T310(26), T335, T426, T484, T614, T617, T625, T703, T988, T1484, T1489, T1659, T2046, T2047, T2048.

新大品經二十四卷(偽秦姚興弘始五年四月二十二[三M]日於逍遙園譯出至六年四月二十三日訖), T223
新小品經七卷(弘始十年二月六日譯出至四月二十日訖), T227
新法華經七卷(弘始八年夏於長安大寺譯出), T262
新賢劫經七卷(今闕), lost?
華首經十卷(一名攝諸[稱S]善根經), cf. 華手[v.l.SP首]經 T657
新維摩詰經三卷(弘始八年於長安大寺出), T475
新首楞嚴經二卷, T642
十住經五卷(或四卷定五卷什與佛駄耶舍共譯出), T286
思益義經四卷(或云思益梵天問經), T586
持世經四卷(或三卷), T482
自在王經二卷(弘始九[元SYM]年出), T420
佛藏經三卷(一名選擇諸法或為二卷), T653
菩薩藏經三卷(一名富樓那問亦名大悲心或為二卷), T310(17)
稱揚諸佛功德經三卷(一名集華), ?, T382?
無量壽經一卷(或云阿彌陀經), T366
彌勒下生經一卷, T454?
彌勒成佛經一卷, T456?
金剛般若經一卷(或云金剛般若波羅蜜經), T235
諸法無行經一卷, T650
菩提經一卷(或云文殊師利問菩提[薩SYM]經), T464
遺教經一卷(或云佛垂般泥洹略說教戒經), T389
十二因緣觀經一卷(闕[+本SYM]), ???
菩薩呵色欲[+經YM]一卷, T615
禪法要解二卷(或云禪要經), T616?
禪經三卷(一名菩薩禪法經與坐禪三昧經問), T613?
雜譬喻經一卷(比丘道略所集), T208?
大智論百卷(於逍遙園譯出或分為七十卷), T1509
成[誠SYM]實論十六卷, T1646
十住論十卷, T1521
中論四卷, T1564
十二門論一卷, T1568
百論二卷(弘始六年譯出), T1569
十誦律六十一卷(已入律錄), T1435
十誦比丘戒本一卷, T1436
禪法要三卷(弘始九年𨳝月五日重校正), T616?

Entry author: Michael Radich

Edit

No

[Young 2015]  Young, Stuart. Conceiving the Indian Buddhist Patriarchs in China. Honolulu: University of Hawai’i Press, 2015. — 255-259

Following and building on work by Ochiai, Young argues that the Nanatsu-dera version of the Maming pusa zhuan 馬鳴菩薩傳 T2046 was most probably produced in the early fifth century within Kumārajīva’s group in Changan. He bases this judgement on overwhelming thematic and stylistic similarities between the Nanatsu-dera edition and the writings of the Changan group. The potential evidence that militates against this hypothesis, i.e. the two major discrepancies between T2046 and T1775, can be explained thus:

(1) The Nanatsu-dera edition dates Aśvaghoṣa to the fourth century after the parinirvāṇa, but T1775 to the seventh century after the parinirvāṇa. The dating of the Nanatsu-dera edition might be a self-correction on the part of Sengrui 僧睿, after he composed T1775 between 406 and 410.

(2) In T1775, *Pārśva is the arhat who converts Aśvaghoṣa; in the Nanatsu-dera edition it is *Pūrṇa. Sengrui might have substituted Pūrṇa for Pārśva, because of the association of the latter with the “Lesser Vehicle”.

Entry author: Chia-wei Lin

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No

[Young 2015]  Young, Stuart. Conceiving the Indian Buddhist Patriarchs in China. Honolulu: University of Hawai’i Press, 2015. — 255

Young reports that Ochiai (1996) concludes that the Nanatsu-dera version of the Maming pusa zhuan 馬鳴菩薩傳 T2046 was probably first transmitted orally by Kumārajīva and then transcribed and edited by Sengrui 僧睿. Ochiai's argument is based upon similarities in language and structure that he found between his reconstructed “original” Tradition of Aśvaghoṣa Bodhisattva and prefaces composed by Sengrui.

Entry author: Chia-wei Lin

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