| Identifier | T0392 [T] |
| Title | 佛滅度後棺斂葬送經 [T] |
| Date | 魏呉; 西晋 [Hayashiya 1941] |
| Unspecified | Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 [CSZJJ; Dao'an catalogue; Zürcher 1995] |
| Translator 譯 | Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 [T] |
There may be translations for this text listed in the Bibliography of Translations from the Chinese Buddhist Canon into Western Languages. If translations are listed, this link will take you directly to them. However, if no translations are listed, the link will lead only to the head of the page.
There are resources for the study of this text in the SAT Daizōkyō Text Dabatase (Saṃgaṇikīkṛtaṃ Taiśotripiṭakaṃ).
| Preferred? | Source | Pertains to | Argument | Details |
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[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. |
Entry author: Michael Radich |
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[Hayashiya 1941] Hayashiya Tomojirō 林屋友次郎. Kyōroku kenkyū 経録研究. Tokyo: Iwanami shoten, 1941. — 504-506 |
Judging from the translation style, this text 佛滅度後棺斂葬送經 T392 must have been translated in the W. Jin 西晋 era or earlier. According to Hayashiya, it is likely to have been translated in the Wei-Wu 魏呉 era. The text is the same as the Biqiu shi jing 比丘師經 or the Shi biqiu jing 師比丘經. Hence Fajing 法經録, the Renshou lu 仁壽録 and KYL 開元録 list only the title 佛滅度後棺斂葬送經, not 師比丘經. Entry author: Atsushi Iseki |
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[Strickmann 1990] Strickmann, Michel. "The Consecration Sutra: A Buddhist Book of Spells" in Chinese Buddhist Apocrypha, edited by Robert E. Buswell, Jr., 75-118. Honolulu: University of Hawai‘i Press, 1990. — 113-114 n. 33 |
Strickmann claims that the Fo miedu hou guan lian zangsong jing 佛滅度後棺斂葬送經 T392 is a fifth century Chinese “apocryphon” which is part of a genre of texts that record the predictions made by the Buddha while on his deathbed. This particular text relates a story which was told to Faxian on his travels through Ceylon. The story tells of the Buddha’s almsbowl, which, throughout the centuries following the Buddha’s parinirvāṇa, was destined to travel to “Tocharia, Khotan, Qarashahr, China, and eventually back to Ceylon and India” before ascending to Maitreya’s heaven. After the bowl had gone, the Dharma would disappear and the world would descend into chaos until the arrival of Maitraya. Faxian admits that the Indian monk who related this story provided an exact timetable for this, but he did not record it. Faxian is said to have requested to make a copy of the text, and the monk told him “there is no scripture; I was simply reciting the tradition.” Thus, there is no Indic record of this text. Entry author: Sophie Florence |
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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. |
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Zürcher examines texts reported in CSZJJ as having been treated by Dao'an as anonymous, focusing on identifying texts that are still extant. He identifies the following titles, and provides a short survey of their content: T29 Xianshui yu jing 鹹水喻經 Zürcher argues that the works in this category share “certain common features and show a predilection for certain topics, to the exclusion of others, and that for that reason they may be regarded as a scriptural tradition belonging to a special type of early Chinese Buddhism.” He describes these works as heterogenous in style and short in length (22-240 columns of 18 characters), with some possibly dating back all the way to the late Han. He argues that these short works may give us a glimpse of “Buddhism at the sub-elite level” at an early stage of development, as opposed to the lengthy seminal texts, which required a lot of resources to produce. Content-wise, Zürcher further concludes that these works are far removed from the sphere of scholastic speculation or ontological ideas, and rather seem to respond to practical concerns of daily life, often through anecdotes. Entry author: Merijn ter Haar |
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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. |
Hayashiya examines Dao’an’s list of anonymous scriptures, as “recompiled” by Sengyou under the title 新集安公失譯經錄 at CSZJJ T2145 (LV) 16c7-18c2. The Fo miedu hou guanlian zangsong jing 佛滅度後棺[殮 SYM]𣫍葬送經 is included in the section of the Dao'an/CSZJJ list for texts listed as extant 有; 17c17. Hayashiya gives, in tabulated form, information about the treatment of the same texts in Fajing T2146, LDSBJ T2034, the KYL T2154, and his own opinion about whether or not the text is extant in T, and if so, where (by vol. and page no.). The above text is identified by Hayashiya with the Fo miedu hou guanlian zangsong jing 佛滅度後棺[歛 P]斂葬送經 T392, listed in the present canon (T) as anonymous 失譯. Entry author: Merijn ter Haar |
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[Nattier 2023] Nattier, Jan. "The 'Missing Majority': Dao'an's Anonymous Scriptures Revisted." In Chinese Buddhism and the Scholarship of Erik Zürcher, edited by Jonathan Silk and Stefano Zacchetti, 94-140. Leiden: Brill, 2023. — 95 n. 7, 115-116 w. nn. 73-75, |
Nattier argues that a small group of anonymous scriptures, comprising T5, T20, T46, T145, T392, T507, and T582, were probably composed in the South in the third century. Her argument is based upon the presence of some very rare vocabulary/terminology, which otherwise appears (in datable texts) in translations produced in this time and place (T225B, T152), and also on the absence of other, very common terms. Entry author: Michael Radich |
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[Nattier 2023] Nattier, Jan. "The 'Missing Majority': Dao'an's Anonymous Scriptures Revisted." In Chinese Buddhism and the Scholarship of Erik Zürcher, edited by Jonathan Silk and Stefano Zacchetti, 94-140. Leiden: Brill, 2023. — 97 n. 9 |
Nattier suggests that the title Shi biqiu jing 師比丘經 in Dao'an's list of anonymous sūtra translations may correspond to T392, because T392 circulated under this alternate title. Entry author: Michael Radich |
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