Text: T1503; 優婆塞五戒威儀經

No

[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.

• T1503; 優婆塞五戒威儀經

Entry author: Michael Radich

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• Title: 優婆塞五戒威儀經
• People: Guṇavarman, 求那跋摩 (translator 譯)
• Identifier: T1503

No

[Ōno 1954]  Ōno Hōdō 大野法道. Daijō kai kyō no kenkyū 大乗戒経の研究. Tokyo: Risōsha 理想社, 1954. — 385-386

• T1503; 優婆塞五戒威儀經

According to Ōno, a Li yu youposai youpoyi ju xing ershi’er jie 離欲優婆塞優婆夷具行二十二戒 appears in the section on *Guṇavarman’s 求那跋摩 translations in LDSBJ, as an alternate title of a Shan xin ershi’er jie 善信二十二戒 (with another title San gui youposai jie 三歸優婆塞戒), and a note referring to GSZ 見高僧傳. This text is the same as the San gui ji youposai ershi’er jie 三歸及優婆塞二十二戒 with the alternate title Youposai jie 優婆塞戒, which is also ascribed to *Guṇavarman in CSZJJ. Ōno states that he presents this text in Section 4 of Chapter 2, Part I of the same book.

Although this text was recorded as missing 缺本, Ōno points out that it survived in thirty-odd lines in the middle of the Youposai wu jie weiyi jing 優婆塞五戒威儀經 T1503, starting with the line 離欲優婆塞具行五戒 (T1503 [XXIV] 1119c21). It is slightly odd, Ōno admits, that there are twenty-four precepts 戒 in those lines, while the title announces twenty-two. Still, Ōno states that this mismatch is not significant enough to raise any doubts about the identity of the text, citing the fact that the Three Editions use a variant title using “twenty-four 戒” 二十四戒 instead of twenty-two.

Ōno states that the method for confessing violation of precepts 犯戒懺悔法 in this text is taken from the Bodhisatvabhūmi 菩薩地持經 T1581. The term san gui 三歸 in some alternate titles does not appear in the text, but it may refer to the san liwen 三禮文 that appears after the 犯戒懺悔法. This liturgical text pays homage to the three treasures 三寶, namely, the Vairocana Buddha in the seven places and eight assemblies 七處八會盧遮那佛 [Buddha Jewel], the *Buddhāvataṃsaka-piṭaka 佛華嚴藏 [Dharma Jewel], and the Samantabhadra assembly 普賢集 [Sangha Jewel], and derives from the sixty-juan *Buddhāvataṃsaka T278.

According to Ōno, while catalogues ascribed the Li yu youposai youpoyi ju xing ershi’er jie to *Guṇavarman, it is clearly a Chinese composition 中國成立 , since it uses the translated text of the Bodhisatvabhūmi T1581. Ōno conjectures that the (incorrect) ascription to *Guṇavarman in catalogues may suggest that the text was composed under the supervision 指導 of*Guṇavarman.

Entry author: Atsushi Iseki

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No

[Ōno 1954]  Ōno Hōdō 大野法道. Daijō kai kyō no kenkyū 大乗戒経の研究. Tokyo: Risōsha 理想社, 1954. — 26, 417-418

• T1503; 優婆塞五戒威儀經

The Pusa jie yaoyi jing 菩薩戒要義經 in one juan was first listed in the section of extant anonymous scriptures of CSZJJ, but then classified as missing 缺本 from Fajing onward. However, Ōno points out that the text actually survived as the first part of the Youpusai wu jie weiyi jing 優婆塞五戒威儀經 T1503. He adds that he discusses, in another section of this same book on lost Mahāyāna Vinaya texts 大乘律, the reason why this text was “buried” in such a manner, and the fact that it is in fact a compilation produced in China.

Ōno states that, in keeping with the fact that catalogues record the Pusa jie yaoyi jing as an excerpt from the Pusa jie jing, the main part of the Pusa jie yaoyi jing is indeed based upon the Pusa jie jng 菩薩戒經/Bodhisatvabhūmi 菩薩地持經 T1581. However, Ōno adds, the Pusa jie yaoyi jing is an epitome of T1581, not a verbatim excerpt from it, as the word yaoyi 要義 in the title suggests. As such, the Pusa jie yaoyi jing contains terms that do not appear in T1581. For example, zhonggouzui 重垢罪 and qinggouzui 輕垢罪 in the Pusa jie yaoyi jing correspond to wuranqi 染汚起 and feiwuranqi 非染汚起 in T1581, indicating that the text was reworked in China 中國改作. The term qinggouzui 輕垢罪 as it appears in the “Brahma Net sūtra” 梵網經 is likely to be derived from the Pusa jie yaoyi jing.

Ōno also points out that, in comparison with the “Bodhisatvabhūmi prātimokṣa(?)” 地持戒本 T1500, the Pusa jie yaoyi jing is written in a distinctly more Chinese manner, although the two texts share roughly the same content. Ōno adds that the Pusa jie yaoyi jing was developed in China independently of T1500, as the verse at the beginning of the Pusa jie yaoyi jing is totally different from that of T1500, and the wu shi gongde 五事功德 at the end of the text is not found in T1500.

As mentioned above, Ōno discusses issues surrounding the Pusa jie yaoyi jing in another section of this same book on lost Mahāyāna Vinaya texts 大乘律. There, he argues that LDSBJ, followed by DTNDL and DZKZM, ascribes the Pusa jie yaoyi jing incorrectly to Nie Daozhen 聶道眞. Ōno states that the Pusa jie yaoyi jing 菩薩戒要義經 is a precis of the “ten gates” section from the chapter on precepts in the Bodhisatvabhūmi 地持經戒品九門, which makes sense of the title Pusa jie yaoyi jing. As the entry on this text in CSZJJ indicates, the Pusa jie yaoyi jing circulated as an independent scripture in the Liang period, but later was put together with other precepts scriptures. The later parts of the Youpusai wu jie weiyi jing are quite different from the Pusa jie yaoyi jing, consisting of rules on such matters as receiving donations of hammocks and walking-staves 受縄床法, 受錫杖法, etc. Ōno maintains that those parts were also compiled in China.

Entry author: Atsushi Iseki

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• People: Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 (compiler 編集)