Source: Radich unpublished

Radich, Michael, unpublished research.

Assertions

Assertion	Argument	Place in source	Search
Texts: T0738; 佛說分別經	T738 contains an endtimes prophecy about corrupt monks which specifically mentions China 真丹 as the country that will be the "most evil" in the endtimes. Ordinarily, this would be taken as a sign that at least that passage, if not the text as a whole, was composed in China. Incidentally, as this passage shows, the text uses a transcription for 般泥洹 parinirvāṇa that is usually taken as dating before Kumārajīva; the same is also true of its opening formula, 聞如是. Some of the phraseology in the text is highly unusual, e.g. 邦屬 [v.l. 那屬], 妖㜹, [v.l. 妖𡤬]. Edit		T738 contains an endtimes prophecy about corrupt monks which specifically mentions China 真丹 as the country that will be the "most evil" in the endtimes. Ordinarily, this would be taken as a sign that at least that passage, if not the text as a whole, was composed in China. Incidentally, as this passage shows, the text uses a transcription for 般泥洹 parinirvana that is usually taken as dating before Kumarajiva; the same is also true of its opening formula, 聞如是. Some of the phraseology in the text is highly unusual, e.g. 邦屬 [v.l. 那屬], 妖㜹, [v.l. 妖𡤬]. T0738; 佛說分別經
Texts: T211(36); Faju piyu jing nihuan pin 法句譬喻經泥洹品	T211(36) clearly takes as its source T5 (I) 160b29-c25. It shares with that T5 passage both similar content, and a number of other rare or unique items of phraseology: 王與越祇國有嫌, 敬畏社稷奉 ~ 四時, 方遠來, 受誡教誨, 遜悌, 公言, 承天則地, 難可得危, etc. Note that the T5 passage occurs, with almost verbatim matching, at T6 (I) 176a20-b15 . However, the occurrence of items such as 敬畏 and 方遠來者 makes it more likely that the source of T211(36) is T5 rather than T6. Edit		T211(36) clearly takes as its source T5 (I) 160b29-c25. It shares with that T5 passage both similar content, and a number of other rare or unique items of phraseology: 王與越祇國有嫌, 敬畏社稷奉 ~ 四時, 方遠來, 受誡教誨, 遜悌, 公言, 承天則地, 難可得危, etc. Note that the T5 passage occurs, with almost verbatim matching, at T6 (I) 176a20-b15 . However, the occurrence of items such as 敬畏 and 方遠來者 makes it more likely that the source of T211(36) is T5 rather than T6. T211(36); Faju piyu jing nihuan pin 法句譬喻經泥洹品

Assertion

Argument

Place in source

Texts: T0738; 佛說分別經

T738 contains an endtimes prophecy about corrupt monks which specifically mentions China 真丹 as the country that will be the "most evil" in the endtimes. Ordinarily, this would be taken as a sign that at least that passage, if not the text as a whole, was composed in China. Incidentally, as this passage shows, the text uses a transcription for 般泥洹 parinirvāṇa that is usually taken as dating before Kumārajīva; the same is also true of its opening formula, 聞如是. Some of the phraseology in the text is highly unusual, e.g. 邦屬 [v.l. 那屬], 妖㜹, [v.l. 妖𡤬].

Edit

Texts: T211(36); Faju piyu jing nihuan pin 法句譬喻經泥洹品

T211(36) clearly takes as its source T5 (I) 160b29-c25. It shares with that T5 passage both similar content, and a number of other rare or unique items of phraseology: 王與越祇國有嫌, 敬畏社稷奉 ~ 四時, 方遠來, 受誡教誨, 遜悌, 公言, 承天則地, 難可得危, etc.

Note that the T5 passage occurs, with almost verbatim matching, at T6 (I) 176a20-b15 . However, the occurrence of items such as 敬畏 and 方遠來者 makes it more likely that the source of T211(36) is T5 rather than T6.

Edit