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最勝問菩薩十住除垢斷結經

Pronunciations

Basic Meaning: Zuisheng wen pusa shizhu chugou duanjie jing

Senses:

  • 10 fasc., K 382, T 309. The colophon indicates that the translation is attributed to Zhu Fonian 竺佛念 during the years of Jian Yuan 建元, Former Qin dynasty 前秦 (CE 365–385. ) in Chang'an 長安.1 The text refers to itself internally as the Shi zhu duan jie jing 十住斷結經, but this longer title seems to be unknown before the Kaiyuan Shijiao lu 開元釋教錄. According to Sengyou, this text was translated by Zhu Fonian 竺佛念 sometime during a second period of activity in his career, in the Hongshi 弘始 period (399–415) under Yao Xing 姚興. However, Jan Nattier (p. 256) has recently argued that the text was actually authored by Zhu Fonian on the basis of Chinese materials, citing in evidence extended parallels between the wording of the text and the wording of earlier Chinese translations. The basic topic of discussion of the text is the ten stages of the bodhisattva path, and this is followed by a detailed discussion of the bodhisattva practices. Mañjuśrī Bodhisattva 濡首菩薩 and Zuisheng Bodhisattva 最勝菩薩 request an explanation of the marks that exist in the markless practices of the bodhisattvas, and in response, the Buddha explains the profound meaning of the great vehicle 大乘. In this text, the terms 十住 and 十地 are synonymous. Although it has been placed in the Huayan 華嚴 section of the Taishō, it is a text of rather different style, having more emphasis on practice.

    Reference

    Nattier, Jan. 2010. “Re-Evaluating Zhu Fonianʼs Shizhu duanjie jing (T309): Translation or Forgery?”Annual Report of The International Research Institute for Advanced Buddhology at Soka University 13 

    [Michael Radich, Charles Muller; source(s): Lancaster, DZKDJT, Kamata Shigeo]
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  • Notes

    1. T.2149–286c:3[back]



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    [Dictionary References]

    Bussho kaisetsu daijiten (Ono) ④33b



    Entry created: 2013-03-02