Date: 255

Text Assertion Source
  • Title: Chu zaihuan jing 除災患經
  • People: Bai Yan, 白延 (translator 譯)
  • [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.5, 288-289 (Mizuno Kōgen 水野弘元)
  • Title: 佛說須賴經
  • People: Bai Yan, 白延 (translator 譯)
  • Identifier: T0328
  • [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.
  • Title: Chu zaihuan jing 除災患經
  • People: Bai Yan, 白延 (translator 譯)
  • [Hayashiya 1941] Hayashiya Tomojirō 林屋友次郎. Kyōroku kenkyū 経録研究. Tokyo: Iwanami shoten, 1941.

    • 734-740
  • [Fei 597] Fei Changfang 費長房. Lidai sanbao ji (LDSBJ) 歷代三寶紀 T2034.

    • T2034 (XLIX) 55a9, 56c14-15, 66b4
  • [Bielu CSZJJ] Bielu 別錄 as reported by CSZJJ 出三藏記集.
  • [Fajing 594] Fajing 法經. Zhongjing mulu 眾經目錄 T2146.

    • T2146 (LV) 117c12-14, 121a27
  • [CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145.
  • [Bielu CSZJJ] Bielu 別錄 as reported by CSZJJ 出三藏記集.

    • T2145 (LV) 7b2-7b6, 96a27-28
  • [Daozu Wu catalogue] Zhu Daozu 竺道租. Wu shi lumu 吳世錄目.
  • [Daoxuan 664] Daoxuan 道宣. Datang neidian lu (DTNDL) 大唐內典錄 T2149.
  • [Yuan-Wei catalogue] Li Kuo 李廓. Wei shi zhongjing mulu 魏世眾經錄目.

    • T2149 (LV) 227a15, 259b26, 228a15, 290a27-28, 304b8, 317a3-4
  • [Jingmai 664] Jingmai 靖邁. Gu jin yijing tu ji 古今譯經圖紀.

    • T2151 (LV) 351b8-12, 351c1, 362c5
  • [Mingquan 695] Mingquan 明佺. Da Zhou kanding zhongjing mulu (DZKZM) 大周刊定眾經目錄.

    • T2153 (LV) 398c13-c21, 398c17-18, 444c16, 449b22, 448a12, 454c9, 464c6
  • [Zhisheng 730] Zhisheng 智昇. Kaiyuan shijiao lu (KYL) 開元釋教錄 T2154
  • [Yuan-Wei catalogue] Li Kuo 李廓. Wei shi zhongjing mulu 魏世眾經錄目.

    • T2154 (LV) 487a16, 487a21, 488c21, 502a13, 519a23-b2, 519a22, 519b3, 528b25, 601a18-20, 631a7-13, 686b9, 709a18
  • [Fei 597] Fei Changfang 費長房. Lidai sanbao ji (LDSBJ) 歷代三寶紀 T2034.

    • T2034 (XLIX) 56c8-18, 57b13, 92a2, 111b12, 113a8
  • [Lamotte 2003] Lamotte, Étienne, tr. Śūraṃgamasamādhisūtra: The Concentration of Heroic Progress – An Early Mahāyāna Buddhist Scripture. translated by Sara Boin-Webb. Delhi: Motilal Banarsidass, 2003.

    • 72-74
Name Date Notes Search
Bai Yan, 白延 fl. ca. 248-259 Palumbo (2003): 179-180 n. 31 argues that Huijiao, in the Gao zeng zhuan, got his “information” about *Dharmakāla, Kang Sengkai, *Dharmasatya, and Bo Yan from Zhu Daozu’s catalogue(s), and Huijiao in turn was then Fei Changfang’s source in LDSBJ. Palumbo argues further: “Tan Shibao 譚世保 has showed convincingly that [the] entries [cited from the various Zhu Daozu catalogues cited by Fei Changfang in LDSBJ] do not stand close scrutiny, for they teem with inconsistencies, anachronisms, and outright blunders; the logical conclusion is that the catalogues ascribed to Zhu Daozu are sheer forgeries [citing Tan, Han Tang Foshi tanzhen (1990), 111-120)]. But Fei Zhangfang should not be criticised for all this. If what has been said above is true, the forgeries must have been in the making during the latter years of Sengyou’s life (roughly between 514 and 518), as appears from the fact that Baochang (in 514) seemingly ignores *Dharmakāla and the others, and Sengyou himself only knows of Bo Yan from bibliographical sources (the monk and his translations are briefly mentioned in the biographical section of the [CSZJJ] 13.96a27-28) and a vaguely named ‘separate catalogue’. On the other hand, the fake catalogues must have been circulating by AD 529, when the Gaoseng zhuan had been completed.” Bai Yan, 白延 Palumbo (2003): 179-180 n. 31 argues that Huijiao, in the Gao zeng zhuan, got his “information” about *Dharmakala, Kang Sengkai, *Dharmasatya, and Bo Yan from Zhu Daozu’s catalogue(s), and Huijiao in turn was then Fei Changfang’s source in LDSBJ. Palumbo argues further: “Tan Shibao 譚世保 has showed convincingly that [the] entries [cited from the various Zhu Daozu catalogues cited by Fei Changfang in LDSBJ] do not stand close scrutiny, for they teem with inconsistencies, anachronisms, and outright blunders; the logical conclusion is that the catalogues ascribed to Zhu Daozu are sheer forgeries [citing Tan, Han Tang Foshi tanzhen (1990), 111-120)]. But Fei Zhangfang should not be criticised for all this. If what has been said above is true, the forgeries must have been in the making during the latter years of Sengyou’s life (roughly between 514 and 518), as appears from the fact that Baochang (in 514) seemingly ignores *Dharmakala and the others, and Sengyou himself only knows of Bo Yan from bibliographical sources (the monk and his translations are briefly mentioned in the biographical section of the [CSZJJ] 13.96a27-28) and a vaguely named ‘separate catalogue’. On the other hand, the fake catalogues must have been circulating by AD 529, when the Gaoseng zhuan had been completed.”