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Lewis cites Kaneko Hidetoshi to claim that monks of the Sanjie sect added to the Xiangfa jue yi jing passages which “explicitly denounced monks who became adherents to civil officials”, in order to compose the Fo shuo shi suofanzhe yuqie fajing jing 示所犯者瑜伽法鏡經 T2896. Kaneko Hidetoshi, “Sangai-kyō no fuse kan,” Bukkyō shigaku 7:4 (1959): p. 49.
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Lewis cites Kaneko Hidetoshi to claim that monks of the Sanjie sect added to the Xiangfa jue yi jing passages which “explicitly denounced monks who became adherents to civil officials”, in order to compose the Fo shuo shi suofanzhe yuqie fajing jing 示所犯者瑜伽法鏡經 T2896. Kaneko Hidetoshi, “Sangai-kyo no fuse kan,” Bukkyo shigaku 7:4 (1959): p. 49. T2896; 示所犯者瑜伽法鏡經 |
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Lewis regards the Sanjie Fofa 三階佛法 as the central text of the Sanjie jiao sect. The Sanjie Fofa proclaims the impossibility of correct perception during the final age of the dharma, which means that perceptions must be abandoned. All of the texts of the Sanjie jiao sect, according to Lewis, were “denied legitimacy” and labelled as “apocrypha” because they challenged the efficiency of all government, the supremacy of the saṃgha, orthodox doctrine, and conventional Buddhist practice.
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214-215 |
Lewis regards the Sanjie Fofa 三階佛法 as the central text of the Sanjie jiao sect. The Sanjie Fofa proclaims the impossibility of correct perception during the final age of the dharma, which means that perceptions must be abandoned. All of the texts of the Sanjie jiao sect, according to Lewis, were “denied legitimacy” and labelled as “apocrypha” because they challenged the efficiency of all government, the supremacy of the samgha, orthodox doctrine, and conventional Buddhist practice.
San jie Fofa 三階佛法 |
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According to Lewis, all of the texts belonging to the Sanjie jiao sect were “denied legitimacy” and labelled as “apocrypha” because they challenged the efficiency of all government, the supremacy of the saṃgha, orthodox doctrine, and conventional Buddhist practice. This entry contains Zhisheng's list of thirty-five Sanjie jiao texts.
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207-210 |
According to Lewis, all of the texts belonging to the Sanjie jiao sect were “denied legitimacy” and labelled as “apocrypha” because they challenged the efficiency of all government, the supremacy of the samgha, orthodox doctrine, and conventional Buddhist practice. This entry contains Zhisheng's list of thirty-five Sanjie jiao texts. Daji Yuezang fen chao 大集月藏分抄 Daji Yuezang fen yi yi li ming 大集月藏分依義立名 Dang genqi suoxing fa 當根器所行法 Dasheng yan ru tong xing fa 大乘驗人通行法 Dazhong zhi fa 大眾制法 Dui gen qi xing fa 對根起行法 Dui gen qianshen fa putixin fa 對根淺深發菩提心法 Dui gen qianshen tongyi fa 對根淺深同異法 Genji pu yao fa 根機普藥法 Guang ming fajie zhongsheng genji fa 廣明法界眾生根機法 Guang qi jie Fo ming 廣七階佛名 Jiaye Fo zang chao 迦葉佛藏抄 Jing sanbao fa 敬三寶法 Jiu Fofa nei ming yiqie Fofa yiqie liushi waidao fa 就佛法內明一切佛法一切六師外道法 Lue fayuan fa 略發願法 Lue ming fajie zhongsheng genji fa 略明法界眾生根機法 Lue qi jie Fo ming 略七階佛名 Ming dasheng wujinzang fa 明大乘無盡藏法 Ming qishi ba men fa 明乞食八門法 Ming renqing xing fa 明人情行法 Ming shanren eren duoshao fa 明善人惡人多少法 Ming zhujing zhong fayuan fa 明諸經中發願法 Mofa zhongsheng yu Fofa neifei yu suoyou fa 末法眾生於佛法內廢興所由法 San jie Fofa 三階佛法 Sanshiliu zhong duimian bu shi cuo fa 三十六種對面不識錯法 Shi da duan ming yi 十大段明義 Shi lun lue chao 十輪略抄 Shi lun yi yi li ming 十輪依義立名 Shijian chushijian liang jie ren fa putixin fa 世間出世間兩階人發菩提心法 Shijian shi zhong e juzu ren hui xin ru dao fa 世間十種惡具足人迴心入道法 Toutuo qishi fa 頭陀乞食法 Xing xing tongyi fa 行行同異法 Xueqiu shanzhishi fa putixin fa 學求善知識發菩提心法 Yuedeng jing yao lue 月燈經要略 Zhujing yao ji 諸經要集 |
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The Dui gen qi xing fa 對根起行法 discusses proper conduct and the cultivation of good during the final age of the Dharma. It follows the Xiangfa jue yi jing (像法決疑經 T2870) in emphasising dāna (giving) as the central practice of religious life. Lewis argues that the Dui gen qi xing fa includes an “explicit attack on the separation of the monastic order from the world at large” through its claim that in the third age one could only find salvation in the “midst of other men”. This sūtra belongs to the Sanjie jiao sect, whose texts, according to Lewis, were “denied legitimacy” and labelled as “apocrypha” because they challenged the efficiency of all government, the supremacy of the saṃgha, orthodox doctrine, and conventional Buddhist practice.
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217, 219, 223 |
The Dui gen qi xing fa 對根起行法 discusses proper conduct and the cultivation of good during the final age of the Dharma. It follows the Xiangfa jue yi jing (像法決疑經 T2870) in emphasising dana (giving) as the central practice of religious life. Lewis argues that the Dui gen qi xing fa includes an “explicit attack on the separation of the monastic order from the world at large” through its claim that in the third age one could only find salvation in the “midst of other men”. This sutra belongs to the Sanjie jiao sect, whose texts, according to Lewis, were “denied legitimacy” and labelled as “apocrypha” because they challenged the efficiency of all government, the supremacy of the samgha, orthodox doctrine, and conventional Buddhist practice. Dui gen qi xing fa 對根起行法 |
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Lewis writes that the Xiangfa jue yi jing 像法決疑經 T2870 is an “officially apocryphal text” that was accepted by the Sanjie jiao sect and frequently quoted in their writings. Lewis argues that the text “obliterated the distinction between monk and layman” by providing a single “true mode” of religious practice common to both. The text conveys its message in three main ways: it emphasises that the object of dāna (giving) should be to support those who are suffering, rather than the saṃgha; it argues that all men, monks, laymen, rich and poor, should give dāna; and it claims that dāna is the only road to salvation, and the highest of the pāramitās (perfections). According to Lewis, all of the texts belonging to the Sanjie jiao sect were “denied legitimacy” and labelled as “apocrypha” because they challenged the efficiency of all government, the supremacy of the saṃgha, orthodox doctrine, and conventional Buddhist practice.
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Lewis writes that the Xiangfa jue yi jing 像法決疑經 T2870 is an “officially apocryphal text” that was accepted by the Sanjie jiao sect and frequently quoted in their writings. Lewis argues that the text “obliterated the distinction between monk and layman” by providing a single “true mode” of religious practice common to both. The text conveys its message in three main ways: it emphasises that the object of dana (giving) should be to support those who are suffering, rather than the samgha; it argues that all men, monks, laymen, rich and poor, should give dana; and it claims that dana is the only road to salvation, and the highest of the paramitas (perfections). According to Lewis, all of the texts belonging to the Sanjie jiao sect were “denied legitimacy” and labelled as “apocrypha” because they challenged the efficiency of all government, the supremacy of the samgha, orthodox doctrine, and conventional Buddhist practice. T2870; 像法決疑經 |