| Identifier | T0631 [T] |
| Title | 佛說法律三昧經 [T] |
| Date | 西晋 [Hayashiya 1941] |
| Unspecified | Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 [Sakaino 1935] |
| Translator 譯 | Zhi Qian 支謙 [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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[Nattier 2008] Nattier, Jan. A Guide to the Earliest Chinese Buddhist Translations: Texts from the Eastern Han 東漢 and Three Kingdoms 三國 Periods. Bibliotheca Philologica et Philosophica Buddhica X. Tokyo: The International Research Institute for Advanced Buddhology, Soka University, 2008. |
Nattier does not regard the ascription to Zhi Qian as reliable. 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. — 844-847 |
The Fa lü sanmei jing 法律三昧經 is listed in Sengyou's recompilation of Dao'an's catalogue of anonymous scriptures 新集安公失譯經録. It was extant at the time of Sengyou 僧祐. Fajing’s Zhongjing mulu also lists this text. (Fajing also lists another Fa lü sanmei jing, which was written by King Wenxuan 文宣王, but in practical terms, there is no possibility of confusing these two texts of the same title, because the one written byKing Wenxuan under the Qi 齊 could not possibly have been the one in Dao’an’s list. Thus, King Wenxuan's Fa lü sanmei jing can be safely set aside.) Yancong followed Fajing in classifying the Fa lü sanmei jing in Dao'an's list as an extant anonymous scripture. Jingtai 靜泰錄 did not record this text. This was probably an error on Jingtai's part, since DTNDL 内典錄 again listed the text as an extant anonymous scripture. We can thus expect that Fa lü sanmei jing was continually extant, and all catalogues in the Zhongjing mulu line to DTNDL considered it as anonymous. However, LDSBJ 三寶記 classifies this Fa lü sanmei jing as a translation by Zhi Qian. Hayashiya points out that this classification is groundless and should be rejected. DZKZM 大周刊定衆經目錄 confused the issue still further by listing two separate Fa lü sanmei jing, attributing one to Zhi Qian and the other to An Shigao 安世高, classifying the former as lost, and the latter as extant. The attribution to An Shigao was taken from the so-called "Dharmottara catalogue" 達摩欝多羅錄. Despite the apparent similarity in name, this "Dharmottara catalogue" is a different catalogue from the Fashang catalogue 法上錄, and is not reliable (Hayashiya provides detailed explanations for this in Chapter 6 of Hayashiya 1941, the present source). Nonetheless, KYL 開元錄 includes entries for both supposed texts, translated by Zhi Qian and An Shigao, following LDSBJ. To make the matter even more confusing, KYL shows Zhi Qian's translation as extant, and An Shigao's as lost, in direct opposition to DZKZM. The Fa lü sanmei jing is extant in T631. Its vocabulary and tone are clearly of the W. Jin 西晋 period or earlier. Not only is its vocabulary radically different from that of An Shigao, but they are also different from the that usually found in Zhi Qian. In addition, the source of the attribution to Zhi Qian, i.e., LDSBJ, is unreliable. Thus, T631 should be regarded as an anonymous scripture of the W. Jin 西晋 period or earlier. Hayashiya also asserts that, since the Fa lü sanmei jing is an extant anonymous scripture and there only ever existed one version of the text, the issue of which version is Zhi Qian's or An Shigao's is meaningless. Entry author: Atsushi Iseki |
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[Zürcher 1959/2007] Zürcher, Erik. The Buddhist Conquest of China: The Spread and Adaptation of Buddhism in Early Medieval China. Third Edition. Leiden: Brill, 1959 (2007 reprint). — 50, 336 n. 137 |
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According to Zürcher, Sengyou attributed thirty-six texts to Zhi Qian 支謙, of which twenty-three have survived. This entry lists texts which are ascribed to Zhi Qian in the present Taishō, yet do not appear among Sengyou’s attributions. Entry author: Sophie Florence |
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[Greene 2014] Greene, Eric M. “Healing Breaths and Rotting Bones: On the Relationship between Buddhist and Chinese Meditation Practices during the Eastern Han and Three Kingdoms Period.” Journal of Chinese Religion 42, no. 2 (2014): 145-184. — 172 n. 90 |
Greene mentions briefly that terms in a passage of T631 that he analyses suggest that it is "likely to be a Chinese composition", not later than Dao'an, since it appears in his catalogue. Entry author: Michael Radich |
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[Sakaino 1935] Sakaino Kōyō 境野黄洋. Shina Bukkyō seishi 支那佛教精史. Tokyo: Sakaino Kōyō Hakushi Ikō Kankōkai, 1935. — 111 |
Sakaino suggests that the Duoluoni ju zhou jing 陀羅尼句咒經 (Chi ju shenzhou jing 持句神咒經 T1351), the Hua ji tuoluoni zhou jing 華積陀羅尼咒經 T1356, the Ba jixiang jing 八吉祥經 T430, and the Fa lü jing 法律經 (Fa lü sanmei jing 法律三昧經 T631) ascribed to Zhi Qian in LDSBJ were taken from Sengyou’s “continuation to the catalogue of anonymous translations” 續失譯錄 in CSZJJ, and are not Zhi Qian’s translations. Entry author: Atsushi Iseki |
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[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. — 356, 358 |
According to Ōno, in traditional catalogues, three ascriptions are given to the Fa lü sanmei jing 法律三昧經 T631 (ascribed to Zhi Qian 支謙 in the Taishō): Anonymous: Dao’an, Fajing, Yancong, Jingtai, DTNDL, and others; An Shigao: the Fashang catalogue 法上錄 (as cited in DZKZM) (Ōno finds this ascription implausible); and Zhi Qian: first given by LDSBJ, followed by DZKZM, KYL, the Zhenyuan catalogue 貞元錄, and the Taishō 現藏. Ōno claims that the vocabulary of T631 differs from that of Zhi Qian. Ōno regards the oldest ascription as best, i.e. he regards the text as anonymous. He adds that judging from style and terminology, the date of translation should be no later than W. Jin. Ōno also points out earlier in his book that the view that there existed multiple translations should naturally be rejected (DZKZM lists both the anonymous version and that ascribed to An Shigao; and KYL accepts both the missing version to An Shigao and the extant one ascribed to Zhi Qian). Entry author: Atsushi Iseki |
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[Kamata 1982] Kamata Shigeo 鎌田茂雄. Chūgoku bukkyō shi, dai ikkan: Shodenki no bukkyō 中国仏教史 第一巻 初伝期末の仏教. Tokyo Daigaku Shuppankai, 1982. — 235-236 |
Kamata states that the ascription of the the 法律三昧經 to Zhi Qian may be incorrect, and notes that the text also uses quite a few Daoist terms. He gives a quotation in which the text tries to explain the wu tong 五通 of meditation practice 禅定 in the “hīnayāna” tradition using Daoist terms such as 無為, 避世, 守一, 瞑目, 在神, 道気, 養性, 求昇, and 仙人. Entry author: Michael Radich |
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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 Falü sanmei jing 法律三昧經 is included in the section of the Dao'an/CSZJJ list for texts listed as extant 有; 17a2. 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 Falü sanmei jing 法律三昧經 T631, attributed in the present canon (T) to Zhi Qian 支謙. Entry author: Merijn ter Haar |
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