| Identifier | T0602 [T] |
| Title | 佛說大安般守意經 [T] |
| Date | before 250? [Nattier 2008] |
| Unspecified | An Shigao, 安世高 [Kamata 1982] |
| Translator 譯 | An Shigao, 安世高 [Zürcher 1959/2007] |
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. — 278 |
Zürcher concludes that the 大安般守意經 T602 is a “landmark”; that is, an “unquestionably authentic product” of its attributed translator An Shigao. The text was initially attributed to An Shigao by Dao'an, it is extensively quoted in the earliest commentaries, and a preface by Kang Senghui attributes the translation to An Shigao and mentions devotees of his school by name. As well as this strong external evidence, Zürcher subjects T602 to “terminological and stylistic analysis” which confirms distinctive features peculiar to An Shigao's team. T602 is one of a group of twenty-nine texts which Zürcher argues can be considered “genuine” Han translations. Entry author: Sophie Florence |
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No |
[Buswell 2004] Buswell, Robert E., Jr. "Sugi's Collation Notes to the Koryŏ Buddhist Canon and Their Significance for Buddhist Textual Criticism." The Journal of Korean Studies 9, no. 1 (2004): 129-184. — 165 |
"Based upon both information in the preface to this sūtra and an examination of the actual text itself, Sugi suspects that a copyist has incorrectly entered the interlinear notes to the scripture into the main body of the text, thereby producing many sections that are difficult to construe. As he cannot resolve the problems with the text based upon his collation, he leaves them for later sages to solve." 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). — 53 |
The text of the present Anban shouyi jing 大安般守意經 T602, according to Zürcher, is mixed with commentary, which most likely consists of Chen Hui and Kang Senghui’s explanations, and Dao’an’s glosses. Entry author: Sophie Florence |
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No |
[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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[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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Yes |
[Zacchetti 2008] Zacchetti, Stefano. “A 'New' Early Chinese Buddhist Commentary: The Nature of the Da anban shouyi jing (大安般守一經) T 602 Reconsidered.” Journal of the International Association of Buddhist Studies 31 (2008): 1-2, 421-484. |
This text (T602) is actually a commentary. Zacchetti shows that the root text is in fact the text preserved in the Kongōji ms. Zacchetti studies. Zacchetti's best estimate is that this commentary is not authored by An Shigao himself. Entry author: Michael Radich |
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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 2008b] Nattier, Jan. "Who Produced the Da mingdu jing 大明度經 (T225)? A Reassessment of the Evidence." JIABS 31, no. 1-2 (2008[2010]):295-337. — 304-35 n. 19 |
Nattier notes that the interlinear commentary in T225A cites T602. T602 must therefore date before the production of T225A. 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. — 164 n. 3 |
Nattier notes that T1694 cites T602. [T602 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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[Fang and Lu 2023] Fang Yixin 方一新 and Lu Lu 盧鹭. “Jin shiyu nian cong yuyan jiaodu kaobian keyi Fojing chengguo de huigu yu zhanwang” 近十余年從語言角度考辨可疑佛經成果的回顧與展望.” Journal of Zhejiang University (Humanities and Social Sciences Online Edition), Jan. 2023: 1–24. — 4 |
In a survey article of scholarship on questions of attribution in the Chinese canon published in the last decade, Fang and Lu state that Gao and Meng argue that the usage of modal particles in the Da Anban shuoyi jing 大安般守意經 T602 differs from that in the translations reliably attributed to An Shigao. They refer to Gao Lieguo 高列過 and Meng Yichen 孟奕辰. “Jiyu yuqi zhuci de keyi An Shigao yijing kaobian” 基於語氣助詞的可疑安世高譯經考辨. In Hanyu shi yanjiu jikan 漢語史研究集刊, vol. 25, edited by Lei Hanqing 雷漢卿, 50–67. Chengdu: Sichuan daxue chubanshe, 2018. Entry author: Mengji Huang |
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[Fang and Lu 2023] Fang Yixin 方一新 and Lu Lu 盧鹭. “Jin shiyu nian cong yuyan jiaodu kaobian keyi Fojing chengguo de huigu yu zhanwang” 近十余年從語言角度考辨可疑佛經成果的回顧與展望.” Journal of Zhejiang University (Humanities and Social Sciences Online Edition), Jan. 2023: 1–24. — 4 |
In a survey article of scholarship on questions of attribution in the Chinese canon published in the last decade, Fang and Lu state that Lu Lu argues that the Da Anban shuoyi jing 大安般守意經 T602 was produced between the Three Kingdoms and Western Jin periods. They refer to Lu Lu 盧鷺. “Anban Shouyi jing chuanshi ben yu gu xiejing de guanxi bushuo” 《安般守意經》傳世本與古寫經的關系補說. In Zhongguo xungu xuebao 中國訓詁學報 vol.6, edited by Zhongguo xungu xue yanjiu hui 中國訓詁學研究會, 258–276. Beijing: Shangwu yinshuguan, 2022. Entry author: Mengji Huang |
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[Lu 2018] Lu Lu 卢鹭. "An Shigao yijing yu qi pingxingwen de cihui yanjiu"安世高译经与其平行文本的词汇比较研究. PhD diss. Zhejiang University, 2018. — 167-210 |
The Da anban shouyi jing 大安般守意經 T602 is a commentary on a translation by An Shigao (most likely the text represented by the Kongō-ji manuscript Anban shouyi jing 安般守意經). Lu shows that T602 cites and references various Buddhist scriptures and commentaries, including translations by An Shigao such as the 長阿含十報法經 T13 and the 陰持入經 T603, as well as translations by others, such as the*Vaipulyamaṇiratna-sūtra (Kāśyapaparivarta) 遺曰摩尼寶經 T350 and the Liu du ji (jing) 六度集(經) T152, and commentaries on Shi'er men jing 十二門經 preserved in the Kongō-ji manuscripts. T602 often provides different explanations for the same topic, and often elaborates further on the basis of the remarks of commentators, indicating that T602 was not the work of a single person at one time, but rather, a compilation of various interpretations, with new comments added continuously. Some annotations have not undergone complete organization, and there are many omissions, errors, and repetitions in the text. From internal evidence, many of the phrases used in T602 are later than the Eastern Han Dynasty, such as 術闍, 舍羈瘦 , 黛眉 , 魔兵 etc., and they are closely related to the terminology of Zhi Qian and Kang Senghui . The scriptures cited in T602 were mostly translated from the Eastern Han Dynasty to the Three Kingdoms period. It can be inferred that the composition of T602 is closely related to the translation group led by Kang Senghui and was possibly compiled between the Three Kingdoms and Western Jin periods. Entry author: Lu Lu |
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