Source: Shengkai 2004

Shengkai 聖凱. “Lianghuang chan jiqi zuozhe bianxi" 《梁皇懺》及其作者辨析. In: Zhongguo Fojiao chanfa yanjiu 中國佛教懺法研究. 2004. 29–77.

Assertions

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Shengkai contends that the Lianghuang chan 梁皇懺 was derived from the Chanhui pian 懺悔篇 in the Jingzhuzi jingxing famen 淨住子淨行法門 by Xiao Ziliang 蕭子良 (460–494), also known as the Liugen da chan 六根大懺. It was later expanded by Zhenguan 真觀 (538–611) at the order of Emperor Liangwu 梁武帝 (464–549) and became known as the Liudao ci chan 六道慈懺, Cibei chan 慈悲懺, or Liangwu chan 梁武懺. It was then edited by Zhisong Baiting 智松柏庭 (d.u.) under the Yuan dynasty (1338) and became the present Cibei daochang chanfa 慈悲道場懺法 T1909.

Shengkai argues that the name of the Cibei daochang chanfa is associated with the worship of Maitreya. The author provides the following evidence: 1. Cibei 慈悲 is a translation of “Maitreya”. 2. According to the Mile da chengfo jing 彌勒大成佛經 T456 , Maitreya is associated with not killing life and not eating meat, which is exactly the reason for the creation of this repentance liturgy. 3. The text presents Maitreya as the first Buddha to be honored. 4. According to archaeological evidence, the belief in Maitreya was very popular at the time.

According to Shengkai, T1909 imitates the Jingzhuzi 淨住子 in both content and form, and is also similar to other repentance liturgies of the Northern and Southern Dynasties (420–589). The ideas of T1909 are very much in line with those of Emperor Liangwu and share many similar phrases with his Duan jiurou wen 斷酒肉文.

The author compares the sutras cited in T1909 with those cited in the Jing lü yi xiang 經律異相 T2121, and finds that all the sutras cited in the former can be found in T2121, except for the Zuiye baoying jiaohua diyu jing 罪業報應教化地獄經. The author therefore suggests that T1909 was composed in the same period as T2121, that is, during the Liang dynasty (502–557), and that their authors were somehow related.

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29–77

 Shengkai contends that the Lianghuang chan 梁皇懺 was derived from the Chanhui pian 懺悔篇 in the Jingzhuzi jingxing famen 淨住子淨行法門 by Xiao Ziliang 蕭子良 (460–494), also known as the Liugen da chan 六根大懺. It was later expanded by Zhenguan 真觀 (538–611) at the order of Emperor Liangwu 梁武帝 (464–549) and became known as the Liudao ci chan 六道慈懺, Cibei chan 慈悲懺, or Liangwu chan 梁武懺. It was then edited by Zhisong Baiting 智松柏庭 (d.u.) under the Yuan dynasty (1338) and became the present Cibei daochang chanfa 慈悲道場懺法 T1909. Shengkai argues that the name of the Cibei daochang chanfa is associated with the worship of Maitreya. The author provides the following evidence: 1. Cibei 慈悲 is a translation of “Maitreya”. 2. According to the Mile da chengfo jing 彌勒大成佛經 T456 , Maitreya is associated with not killing life and not eating meat, which is exactly the reason for the creation of this repentance liturgy. 3. The text presents Maitreya as the first Buddha to be honored. 4. According to archaeological evidence, the belief in Maitreya was very popular at the time. According to Shengkai, T1909 imitates the Jingzhuzi 淨住子 in both content and form, and is also similar to other repentance liturgies of the Northern and Southern Dynasties (420–589). The ideas of T1909 are very much in line with those of Emperor Liangwu and share many similar phrases with his Duan jiurou wen 斷酒肉文. The author compares the sutras cited in T1909 with those cited in the Jing lu yi xiang 經律異相 T2121, and finds that all the sutras cited in the former can be found in T2121, except for the Zuiye baoying jiaohua diyu jing 罪業報應教化地獄經. The author therefore suggests that T1909 was composed in the same period as T2121, that is, during the Liang dynasty (502–557), and that their authors were somehow related. Xiao Ziliang 蕭子良 Zhenguan 真觀 Zhisong Baiting 智松柏庭 T1909; 慈悲道場懺法