Source: Fang 2011

Fang Yixin 方一新. "Cong bufen Fojiao xiguan yongyu kan Fenbie gongde lun de fanyi niandai 從部分佛教習慣用語看《分別功德論》的翻譯年代." In Hanwen Fodian yuyanxue: Disan jie Hanwen Fodian yuyanxue guoji yantaohui lunwenji 漢文佛典語言學---第三屆漢文語言學國際研討會論文集, edited by the Fagu Fojiao Xueyuan 法鼓佛教學院, 102-113. Taipei: Chengchi University/Fagu Fojiao Xueyuan, 2011.

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Assertion	Argument	Place in source	Search
Texts: T1507; Zengyi ahan jing shu 增壹阿含經疏; 分別功德論 Dates: after W. Jin	Fang first summarizes traditional claims about the dates of the Fenbie gongde lun 分別功德論 T1507 in catalogues, grouping the evidence into four groups: 1. Anonymous and dates unknown: CSZJJ, Fajing, Yancong, Jingtai, DTNDL. 2. Dharmarakṣa: DZKZM (explicitly rejected by Zhisheng). 3. An Shigao (Later Han): LDSBJ, KYL. 4. Same translator as the Zhengyi ahan jing: KYL [this appears to contradict 3, but both assertions are indeed found in KYL --- SC]. The current ascription in Taisho appears to be influenced by the third tradition, and states that the text is anonymous, but from Later Han. Fang then argues that T1507 is later than the Western Jin 西晉. His key evidence is a terminological analysis centring on eight key phrases: 住惡莫作諸善奉行自淨其意; 無處不有; 發無上意; 良祐福田/良祐田; 體中何如; 無為大道; 面如桃花色/口如含丹; 殊途同歸 [Fang sometimes uses unreliable traditional ascriptions in establishing his benchmarks against which to date these key phrases, e.g. the ascription of T210 to "*Vighna 維祇難", or the ascription of T5 to Bo Fazu 白法祖---MR.] Edit		Fang first summarizes traditional claims about the dates of the Fenbie gongde lun 分別功德論 T1507 in catalogues, grouping the evidence into four groups: 1. Anonymous and dates unknown: CSZJJ, Fajing, Yancong, Jingtai, DTNDL. 2. Dharmaraksa: DZKZM (explicitly rejected by Zhisheng). 3. An Shigao (Later Han): LDSBJ, KYL. 4. Same translator as the Zhengyi ahan jing: KYL [this appears to contradict 3, but both assertions are indeed found in KYL --- SC]. The current ascription in Taisho appears to be influenced by the third tradition, and states that the text is anonymous, but from Later Han. Fang then argues that T1507 is later than the Western Jin 西晉. His key evidence is a terminological analysis centring on eight key phrases: 住惡莫作諸善奉行自淨其意; 無處不有; 發無上意; 良祐福田/良祐田; 體中何如; 無為大道; 面如桃花色/口如含丹; 殊途同歸 [Fang sometimes uses unreliable traditional ascriptions in establishing his benchmarks against which to date these key phrases, e.g. the ascription of T210 to "*Vighna 維祇難", or the ascription of T5 to Bo Fazu 白法祖---MR.] T1507; Zengyi ahan jing shu 增壹阿含經疏; 分別功德論

Assertion

Argument

Place in source

Texts: T1507; Zengyi ahan jing shu 增壹阿含經疏; 分別功德論
Dates: after W. Jin

Fang first summarizes traditional claims about the dates of the Fenbie gongde lun 分別功德論 T1507 in catalogues, grouping the evidence into four groups:

1. Anonymous and dates unknown: CSZJJ, Fajing, Yancong, Jingtai, DTNDL.

2. Dharmarakṣa: DZKZM (explicitly rejected by Zhisheng).

3. An Shigao (Later Han): LDSBJ, KYL.

4. Same translator as the Zhengyi ahan jing: KYL [this appears to contradict 3, but both assertions are indeed found in KYL --- SC].

The current ascription in Taisho appears to be influenced by the third tradition, and states that the text is anonymous, but from Later Han.

Fang then argues that T1507 is later than the Western Jin 西晉. His key evidence is a terminological analysis centring on eight key phrases: 住惡莫作諸善奉行自淨其意; 無處不有; 發無上意; 良祐福田/良祐田; 體中何如; 無為大道; 面如桃花色/口如含丹; 殊途同歸 [Fang sometimes uses unreliable traditional ascriptions in establishing his benchmarks against which to date these key phrases, e.g. the ascription of T210 to "*Vighna 維祇難", or the ascription of T5 to Bo Fazu 白法祖---MR.]

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