| Identifier | T0150B [T] |
| Title | 九橫經 [T] |
| Date | [None] |
| Unspecified | An Shigao, 安世高 [Kamata 1982] |
| 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).
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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. — 1258-1264 |
A Za ahan sanshi zhang 雜阿含三十章 ("Thirty Chapters from the Saṃyuktāgama") is listed in Sengyou's recompilation of Dao'an's catalogue of archaic alternate translations 新集安公古異經錄, but was regarded as lost at the time of Sengyou. The Za ahan sanshi zhang consisted of thirty texts. Hayashiya maintains that the Dan juan za ahan 単巻雑阿含 in the Taishō (T101) consists of twenty seven of those thirty texts. Dao'an's catalogue of archaic alternate translations somehow lists twenty five texts out of those thirty as independent titles, separately from the Za ahan sanshi zhang. The three texts that were included in the Za ahan sanshi zhang but not in T101 are the Jiu heng jing 九横經 T150B, the Ba zheng dao 八正道 T112 and the Shudusheng piluomen jing 署杜乘披羅門經. Among the thirty titles, only the Shudusheng piluomen jing is now lost. Hayashiya refers to section 2, chapter 5 of Part III of the current work for a detailed discussion on the twenty five titles listed in the Dao'an's catalogue which are actually part of T101. Hayashiya compares the vocabulary and tone of the 29 texts that are included in the Za ahan sanshi zhang (and in T101 as well, except for two of them). He concludes that all of them are translated by the same person, and since T150B and T112 are considered An Shigao's 安世高 translation, the entire group of T101/Za ahan sanshi zhang should be by An Shigao as well. Dao'an has an entry on the Za ahan sanshi zhang in his catalogue of archaic alternate translations, but not for T101. Nonetheless, Dao’an says “from SA” 出雜阿含 in the entries on the twenty five titles that are actually included in the Za ahan sanshi zhang. Hayashiya claims that 雜阿含 in 出雜阿含 most likely refers to the Za ahan sanshi zhang. Hayashiya discusses confusion caused by the titles Za ahan sanshi zhang and "Dan juan za ahan" 単巻雑阿含 (T101) for catalogues after Dao’an. In short, nobody ever saw both the Za ahan sanshi zhang and the Dan juan za ahan, and Hayashiya argues that that the Dan juan za ahan that is supposed to have been rediscovered at the time of Fajing was probably called the Da juan za ahan simply because the three texts had somehow already been lost from the Za ahan sanshi zhang, and the total number of the text was no longer thirty, as the title says. Thus, Hayashiya appears to think that the most plausible and important relation that we can posit between the Za ahan sanshi zhang and the Dan juan za ahan, in order to understand the different descriptions given by different catalogues, is that "Dan juan za ahan" is the name used to refer to a text with almost the same content as the Za ahan sanshi zhang, except that the Dan juan za ahan is missing the three aforementioned texts. He suggests that this use of the title, Dan juan za ahan, probably came from Sengyou, who listed both the Za ahan sanshi zhang and the Dan juan za ahan without actually seeing either of them, but the use may be also supported by the fact that Dao’an himself called the Za ahan sanshi zhang simply "Za ahan" 雑阿含 in the entries on its constituent texts. Hayashiya concludes all of the entries that regard the Za ahan sanshi zhang as an anonymous scripture should be excised, since the text is translated by An Shigao 安世高. He also recommend excising all the entries on the Dan juan za ahan, and on the twenty five individual texts listed in the catalogues separately from the Za ahan sanshi zhang, because those entries are redundant. 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). — 33, 331 n. 82 |
Out of 30-176 works which have been attributed to An Shigao, Zürcher notes that only 34 were ascribed 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, 阿毘曇五法行經 T1557. Entry author: Sophie Florence |
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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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[Su 1995] Su Jinren 蘇晉仁. "Xuyan" 序言. In Su Jinren and Xiao Lianzi 蕭鍊子, eds. Chu sanzang ji ji 出三蔵記集. Zhongguo Fojiao dianji xuankan 中國佛教典籍選刊, 1-32. Beijing: Zhonghua shuju, 1995. — 18, 89 n. 9 |
At the end of the list of An Shigao works in fasc. 2, the present (T) version of CSZJJ counts 34 works in 40 fascicles 右三十四部。凡四十卷. However, Su Jinren points out that in present text. the list in fact features 35 texts in 41 fascicles. LDSBJ agrees with CSZJJ. This shows that one item on the list in the present CSZJJ was added later. He notes further that in LDSBJ, 34 of the 35 texts in question have a note referring to CSZJJ as the source of the ascription, but such a note does not appear for the 九橫經. He argues on this basis that the 九橫經 is the title later added to the list. Entry author: Michael Radich |
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[Su 2012] Su Ken 蘇錦坤. "Qi chu san guan jing de jiegou yu yizhe: jian dui Paul Harrison lunwen (1997) de huiying 《七處三觀經》的結構與譯者 -- 兼對 Paul Harrison 論文(1997)的回應." Satyabhisamaya: A Buddhist Studies Quarterly 正觀雜誌 62 (2012): 99-192. — 122-125 |
Su disagrees with Harrison’s hypothesis (1997: 267) that the Jiu heng jing 九橫經 T150B could have been from the section of nines of an Ekottarikāgama text. He suggests that the Jiu heng jing is not a translation of An Shigao, because it has no parallel in extant Āgamas and Nikāyas, and thus is likely a text later than them. [NOTE: However, Su does not notice a quotation of this sūtra in the Yogācārabhūmi (T1579 [XXX] 281b9-14), which suggests that we cannot rule out the possibility that it is a sūtra from a (Mūla)Sarvāstivāda Āgama that has been lost but was available to the Yogācārins --- LQ.] Entry author: Lin Qian |
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