1st part: chapters 1-5: B. questions by Pūrṇa, preaches bodhisattvacaryā, bahuśruta, avaivartika, sūtra entrusted to Ānanda.
2nd part: questions by Maudgalyāyana, preaches past lives compassionate action. In addition to Studies listed, See Tomomatsu 1932: 340-45.
Hirakawa: Bosatsuzōkyō to Hōshakukyō deals with this and #12.
Ldan kar ma 41:
’phags pa gang pos zhus pa / 1800 ślo ka / 6 bam po
Sakurabe 1930: 155; Sakurabe 1930-1932: 243n states it undoubtedly is translated from Kumārajīva’s translation; For Ueyama 1990: 129 (2) there is a stong chance that this is due to Chos grub. Mitsukawa 1988. Derge print does not list translators.
LDSBJ T2034 (XLIX) 77c20:
Kumārajīva (Jiumoluoshi 鳩摩羅什). Fei lists this among the 97 texts he claims were produced in the Kumārajīva workshop. Relies on the authority of the so-called 'Er Qin lu.' 《歷代三寶紀》卷8：「一名富樓那問經。一名大悲心經。或二卷。弘始七年出見。二秦錄)」(T. 2034 [XLIX] 77c20)
Lists this as Pusazang jing 菩薩藏經, with alternate titles given as Fulouna hui 富樓那會 and Dabeixin jing 大悲心經. KSL attributes this to Kumāṛajīva, following the precedent set by Fei Chang/Zhangfang. 弘始七年出或二卷第二出與法護出者同本見二卷録(及)僧祐録 = 405. The sūtra itself uses the title Pusazang jing 菩薩藏經 at 450a16.
Zhuanfalun jing 轉法輪經
T. 310 [XI] 450a16
Reference in Modern
See the 84000 translation here. Translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Benjamin Collet-Cassart and Nika Jovic translated the text from Tibetan into English and wrote the introduction. James Gentry then compared the translation with Kumārajīva’s Chinese translation. Finally, Andreas Doctor compared the draft translation with the original Tibetan and edited the text. Ryan Damron and Thomas Doctor also helped resolve several difficult passages.
It is unclear if any fragments of this purported commentary survive. The work, in 10 fascicles, is listed in three Japanese works, the earliest of which appears to be the Tōiki dentō mokuroku 東域傳燈目錄 by the 11th century monk Eichō 永超, who attributes the work to 叡師, perhaps Sengrui active in the late 4th and early 5th century (T. 2183 [LV] 1150b25). But in Sengrui's surviving corpus (as studied by Felbur 2018) there is no reference to any such commentary, nor indeed indication of any awareness of any such sūtra. It is not clear if this refers to the present text or to the Pusazang jing 菩薩藏經, this again listed 1151a28. Elsewhere it is attributed to Jingmai 靖邁.