| Identifier | T0607 [T] |
| Title | 道地經 [T] |
| Date | before 250? [Nattier 2008] |
| Unspecified | Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 [Sakaino 1935] |
| Translator 譯 | An Shigao, 安世高 [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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[Zürcher 1991] Zürcher, Erik. "A New Look at the Earliest Chinese Buddhist Texts." in Koichi Shinohara and Gregory Schopen, eds. From Benares to Beijing: Essays on Buddhism and Chinese Religion in Honour of Prof. Jan Yün-hua, 277-304. Oakville, Canada: Mosaic Press, 1991. — 279, 298 |
Zürcher argues that An Shigao’s Daodi jing 道地經 T607 is one of a group of twenty-nine texts which can be considered “genuine” Han translations. Zürcher reaches this conclusion by a “critical selection” process which requires reliable bibliographic attribution, alongside corroborating evidence from glosses, colophons, prefaces, or commentaries; as well as internal “terminological and stylistic analysis” to identify distinctive features particular to certain translator’s teams. He adds that T607 is a “primitive translation of Saṅgharakṣa’s Yogācārabhūmi, a treatise on dhyāna". Entry author: Sophie Florence |
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[Demiéville 1954] Demiéville, Paul. “La Yogācārabhūmi de Saṅgharakṣa.” BÉFEO 44, no. 2 (1954): 339-436. — 343 |
Demiéville states that the four texts T14, T602, T603 and T607 are those for which the ascription to An Shigao is strongest on the basis of external evidence. Entry author: Michael Radich |
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[Demiéville 1954] Demiéville, Paul. “La Yogācārabhūmi de Saṅgharakṣa.” BÉFEO 44, no. 2 (1954): 339-436. — 343 |
In addition to stating that T607 is one of four texts for which the ascription to An Shigao is strongest on grounds of external evidence, Demiéville also cites several other types of internal evidence in support of the ascription: terminology, style, and translation of verse into prose. He also notes that Dao'an's preface to his own commentary provides additional external evidence in support of the ascription. “La terminologie est très archaiques, le style est gauche et chaotique au point d’être souvent presque inintelligible, les vers sanskrits sont traduits en prose; et dans la préface que vers le milieu du IVe siècle [Dao’an]...rédigea pour le commentarie qu’il avait fait de cette version, il en énumère les chapitres qui sont bien ceux de notre texte actuel.” Entry author: Michael Radich |
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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). — 33, 331 n. 82-83 |
Out of 30-176 works attributed to An Shigao, Zürcher notes that only 34 have been ascribed to him by Dao’an; 4 of these were attributed only hesitatingly, and of the remaining 30, only 19 have been preserved. Zürcher says that the following 19 texts “with some degree of probability” can be attributed to An Shigao and his school: 長阿含十報法經 T13, 本欲生經 T14, 一切流攝守因經 T31, 本相猗致經 T36, 是法非法經 T48, 漏分布經 T57, 普法義經 T98, 五陰譬喻經 T105, 轉法輪經 T109, 八正道經 T112, 七處三觀經 T150a, 九橫經 T150b, 舍利弗摩訶目連遊四衢經 T397, 大安般守意經 T602, 陰持入經 T603, 禪行法想經 T605, 道地經 T607, 法受塵經 T792, 香王菩薩陀羅尼咒經 T1157. Of these 19 texts, only four possess prefaces or early colophons and thus “may positively be attributed to” An Shigao: Renben yusheng jing (Mahānidāna sūtra) T14; Da anban shouyi jing (?Ānāpānasmṛtisūtra) T602; Yin chiru jing (?Skandha-dhātv-āyatana-sūtra) T603; Daodi jing (Yogacārabhūmi) T607. Entry author: Sophie Florence |
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[Saitō 2013 ] Saitō Takanobu 齊藤隆信. Kango butten ni okeru ge no kenkyū 漢語仏典における偈の研究. Kyoto: Hōzōkan, 2013. — 182-186 |
Saitō maintains that the ascription of the Di dao jing 道地経 T607 (*Yogācārabhūmi) to An Shigao is correct, judging from the record in CSZJJ (55.95a) and the tone and vocabulary of the text. Saitō points out that the terms jue 絶 or jie 偈 (i.e. more usual terms used to identify verse) do not appear in T607 and, as such, the text needs to be compared with an alternate translation, the Xiuxing bendi jing 修行道地経 T606 ascribed to Dharmarakṣa, in order to identify verse portions. Accordingly, Saitō quotes the verse parts of T607 (15.231ab) and T606 (15.182abc) and points out that the two texts share the same sentence and paragraph structure. Hence it is clear that 即説頌曰 and 於是頌曰 in T606 correspond respectively to 従後束説 and 従後縛束説 in T607. 従後 means “in the following” and 縛束, translated also as 束結, probably means “to summarize/to sum up.” Those two together supposed to mean “The Buddha) summarized (the content of the preceding prose) as follows” (182-184). Saitō then states that the 束 in 従後束説 in T607 is actually written 来 in the original, but this is a transcription error due to the similarity of the shapes of the two characters. Saitō supports this judgement by referring to a clear case of confusion of the two characters, where 従後束結説 (15.232c11) is written 従後来結説 in the three editions (SYM) (184-185). Saitō also presents several other phrases used in T607 as the introductory phrase to verses 偈頌, e.g., 従後現説 and 従後縛束, and points out that all of them correspond to 於是頌曰 in T606. Thus, Saitō maintains that the prose that follow those expressions in T607 was actually verse in the original. He asserts that, although it was An Shigao’s style to translate verse into prose and terms such as 偈 or 絶 are not used in some of his translation works, it is still easy to see the presence of in them verse (in the originals) based on the use of alternate terms such as 従後縛束説 followed by a summary of the preceding text (185). Saitō states that An Shigao’s use of different terms – 絶 in T150A and the Saṃyuktāgama 雑阿含経 T101, and 縛束 in T607 – may well be related to the year of production of the texts, if records in LDSBJ are correct . According to that catalogue, T150A was translated in 151 CE and the 道地経 in 167 CE. If this is correct, Saitō claims, An Shigao may have used jue 絶 for gāthā at an early stage of his career, and changed it to 従後縛束説 later. This being so, the year of production of the Saṃyuktāgama T101 can be estimated as sometime prior to that of T607 (185-186). 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. — 76-77 |
Sakaino maintains that the Dao di jing 道地經 (T607) in one juan ascribed to An Shigao is likely to be the Pusa dao di jing 菩薩道地經 in one juan listed in the Dao'an catalogue of alternate translations of old scriptures 道安異古經錄 with the note 安公云出方等部, and not the text ascribed to An Shigao in CSZJJ. Reasons for this claim are: while T607 is in one juan, the Da dao di jing 大道地經 listed in CSZJJ as An Shigao’s work (the title which is often regarded as T607) is in two juan; and the Da dao di jing 大道地經 listed in CSZJJ was recorded as lost by the time of Sengyou. Sakaino also states that the extant T607 corresponds to a portion of the Xiuxing dao di jing 修行道地經 in seven juan (exactly as was the case for the lost Da dao di jing 大道地經 is described in CSZJJ). He holds that it is difficult to tell whether the text of T607 was made from the Xiuxing dao di jing (T606 ascribed to Dharmarakṣa), or T606 was developed from T607. Entry author: Atsushi Iseki |
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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. — 859 |
LDSBJ ascribes a Xiuxing dao di jing 修行道地經 (Yogācārabhūmi, cf. T606 ascribed to Dharmarakṣa) in seven juan to An Shigao (cf. T607), stating that it is sometimes reported to comprise six juan, and was translated in Yongkang 永康 1 of the Han. Sakaino claims that this entry must transcribe some mistaken record, probably stemming from confusing over T606 (ascribed to Dharmarakṣa, six juan), which was translated in the Taikang 大康 era of the W. Jin. 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. — 149-154 |
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Kamata presents a list of thirty-five titles in forty-one juan ascribed to An Shigao in CSZJJ (claimed by Sengyou to be thirty-four titles in forty juan, list on 150-152). Kamata states that twenty of those thirty-five texts are extant today, among which four (安般守意經 T602, 陰持入經 T603, 人本欲生經 T14, and 大道地經 T607) are considered to be genuine An Shigao works. T602 has three prefaces written respectively by Kang Senghui 康僧會, Dao’an, and Xie Fu 謝敷, while T603, T14, and T607 each have a preface by Dao’an. Kamata maintains that those prefaces establish the ascriptions to An Shigao (149-152). Kamata cites Hayashiya Tomojirō 林屋友次郎, “安世高譯の雑阿含と増一阿含,” Bukkyō kenkyū 佛教研究 1 (1927): 152, who held that, based on the examination of the vocabulary commonly used in those four scriptures, the following thirteen scriptures are also genuine An Shigao works: 阿毘曇五法經 T1557, 十報經 T13, 普法義經 T98, 漏分布經 T57, 四諦經 T32, 七處三觀經 T150A, 九横經 T150B, 八正道經 T112, 五十校計經 T397(17), 流攝經 T31, and 是法非法經 T48. The terms Hayashiya paid particular attention in making this claim include一時佛在、聞如是、苦習尽道、直見、直語、直行、五陰、痛癢、思想、and 細滑. Kamata states that the number of An Shigao’s translation texts increased in the catalogues after CSZJJ, to thirty-five in Fajing, 176 in LDSBJ, thirty-two in Yancong, 172 in DTNDL, and ninety-six in KYL. The Taishō ascribes fifty-five scriptures to An Shigao. According to Kamata, it is generally thought that seventeen titles of the fifty-five in the Taishō are genuinely An Shigao’s work, the other ten are suspicious, and the remaining twenty-eight are not An Shigao’s (153-154). Entry author: Atsushi Iseki |
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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. — 164 n. 3 |
Nattier notes that T1694 cites T607. [T607 must therefore predate T1694 (thus perhaps before the middle of the third century? cf. Zacchetti 2010 --- MR.] Entry author: Michael Radich |
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