| Identifier | T0147 [T] |
| Title | 佛說舍衛國王十夢經 [T] |
| Date | [None] |
| Unspecified | Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 [Hayashiya 1941] |
| Translator 譯 | Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 [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. — 673-683 |
Hayashiya's summary of the content of the catalogues on this and related titles is as follows: A Shi meng jing 十夢經 is listed in Sengyou's recompilation of Dao'an's catalogue of anonymous scriptures 新集安公失譯經録 as the Shi meng jing 十夢經 in 1 juan, with the alternate titles Shewei guowang shi meng jing 舎衞國王十夢經, Bosini wang shi meng jing 波斯匿王十夢經, Shewei guowang mengjian shi shi jing 舎衞國王夢見十事經, and Guowang Bulixianni shimeng jing 國王不黎先泥十夢經, and also with the comment “Lord [Dao] An says that this is taken from the Abhidharma” 安公云出阿毘曇. The text was extant at the time of Sengyou. Fajing’s Zhongjing mulu includes a Guowang Bulixianni shimeng jing~不離先尼~ with the alternate title Guowang shi meng jing 國王十夢經 in the category of independent alternate translations 別品異譯 of the *Ekottarikāgama 增一阿含. Yancong (仁壽録), which is a catalogue of the extant canon of the Sui 隋 period, records the same as Fajing. Thus, a text entitled Guowang Bulixianni shimeng jing was certainly extant in the Sui period. Jingtai includes, also in the category of independent alternate translations of the *Ekottarikāgama, Guowang Bulixianni shi meng jing ~不黎先尼~ with the alternate title Guowang qi meng jing 國王七夢經, with a length of five sheets. Hayashiya points out that qi meng 七夢 in Guowang qi meng jing must be a scribal error for shi meng 十夢. DTNDL 内典錄 and DZKZM 大周刊定衆經目錄 record the same. KYL lists the Shewei guowang mengjian shi shi jing from Dao’an’s catalogue with the alternates titles Shi meng Shewei guowang shi meng jing 十夢經舎衞國王十夢經, and Bosini wang shi meng jing 波斯匿王十夢經, separately from the Guowang Bulixianni shi meng jing ~不犁先尼~ that it ascribes to Zhu Tanwulan 竺曇無蘭. Hayashiya maintains that these two entries do not appear to be a simple case of repeat listing, because Zhisheng 智昇 also shows the lengths of the two titles, five sheets for the Guowang Bulixianni shimeng jing and four sheets for the Shewei guowang mengjian shi shi jin, and he clearly states that the two texts are alternate translations of the same text 同本異譯. Hayashiya then claims that the Shewei guowang mengjian shi shi jing must have been found by the time of KYL, and that it is apparently a different text from the Guowang Bulixianni shi meng jing listed in the foregoing catalogues, since Fajing and Zhisheng judged that the new text was the Shi meng ming 十夢經 of Dao’an’s catalogue. In the Taishō, there exist the Shewei guowang mengjian shi shi jing 舎衞國王夢見十事經 T146 categorized as anonymous, the Shewei guowang shi meng jing 舎衞國王十夢經 T147 with the comment “contained in the Western Jin catalogue” 附西晋錄, and the Guowang Bulixianni shi meng jing 國王不犁先泥十夢經 T148 ascribed to Tanwulan. Hayashiya claims that, of these three, T148 must be the Guowang Bulixianni shimeng jing that existed since the Sui period, because the text refers to King Prasenajit 波斯匿王 as Bulixianni 不梨先泥, a transcription of the original word, Prasenajit/Pasenadi, and the text is just about four registers long, which is about five sheets, the length shown in Jingtai. Hayashiya also points out that the Taishō adds the comment “contained in the Western Jin catalogue” 附西晋錄 to T147 because the Song, Yuan, and Ming versions added the same to the Shewei guowang mengjian shi shi jing [although the Taishō chose a different title to which to append this comment]. However, T147 is not included in any of the Song, Yuan, and Ming editions. Hayashiya then claims that the Shewei guowang mengjian shi shi jing 舎衞國王夢見十事經 included in KYL is T146, because of T146 and T147, T147 is only two and a half registers long, while KYL records the length of the Shewei guowang mengjian shi shi jing as four sheets. This shows that, Hayashiya points out, T147 was rediscovered at some point after KYL. The existence of the three texts suggests the possibility that the titles that Sengyou thought referred to one and the same text － Shewei guowang shi meng jing, Shewei guowang mengjian shi shi jing, and Guowang Bulixianni shi meng jing －were actually the titles of three different texts. Thus, Hayashiya stated, it is necessary to examine the style and content of each of the three extant texts to see if they are genuinely different. He asserts that all of them clearly show the characteristics of the W. Jin period or earlier. Yet, he claims that it is not easy to determine whether those texts were different from the outset, or are the variations of the same text, as both possibilities are supported by some evidence. The following factors suggest that the three texts are different: lengths; considerable differences in detail (the reason, according to Hayashiya, that the Korean edition states that T147 and T148 are different texts). However, Hayashiya argues that T146, T147, and T148 are fundamentally the same text, and differences between them arose in the transmission processes. He points out as a clue the comment on the Shi meng jing 十夢經 in Sengyou mentioned above, according to which Daoan held that the text was excerpted from the Abhidharma 安公云出阿毘曇. Although the text has been commonly classified as an independent alternate translation of the *Ekottarikāgama, Hayashiya claims that, since Dao’an was involved in the translation work of the *Ekottarikāgama, his word 出阿毘曇 indicates that the Shi meng jing 十夢經 that Dao’an saw was different from the *Ekottarikāgama, if similar to some extent. Based on this assumption, Hayashiya compares the three texts and the corresponding part of the *Ekottarikāgama in detail. Then, he points out that: 1) The structure of the story differs considerably between the *Ekottarikāgama and the three texts; 2) When there is some sentence/passage in any of the three texts that seems to have been added afterwards, in most cases it is taken from the *Ekottarikāgama; and 3) the vocabulary of these three texts and the *Ekottarikāgama are largely similar. Accordingly, he claims that the three texts are fundamentally the same as each other, while differing from the *Ekottarikāgama. Based on those observations, Hayashiya argues for the following scenario: the Shi meng jing 十夢經 was translated before the *Ekottarikāgama and was referred to in the translation process of the *Ekottarikāgama; during oral transmission, parts of the Shi meng jing 十夢經 were changed so much that correction and supplementation was required when the text was transcribed; the *Ekottarikāgama was used as an important source for those works due to the similarity of the content; since the transcribing work was done separately in different places, perhaps due to the political condition of the Northern and Southern Dynasties 南北朝 period, the three texts were produced, differing considerably in length and wording. Thus, Hayashiya claims that T146, T147, and T148 are the results of different modifications to the Shi meng jing, with reference to the *Ekottarikāgama. Although none of these texts preserves the original Shi meng jing, Hayashiya thinks that T147 is likely to be closest to it. He also points out that the T148 is quoted in its entirety in the Jing lü yi xiang 經律異相 T2121, which shows that the text was already in its present form by the Liang 梁 period. Given the above scenario , Sengyou was indeed right in treating Shewei Guowang shi meng jing, Bosini wang shi meng jing, Shewei guowang mengjian shi meng jing, and Guowang Bulixianni shi meng jing as alternate titles of the Shi meng jing, rather than the titles of different texts. The ascription of T148 to Tanwulan, seen in KYL and the Taishō, was first given by LDSBJ. Hayashiya points out that this ascription cannot be correct, because any text listed in Dao’an’s catalogue could not have been translated by Tanwulan, and because the style of the three texts in the Taishō is that of the W. Jin. Thus, the ascription to Tanwulan should be excised. Hayashiya adds that KYL is correct in including the Shewei guowang mengjian shi shi jing (Shi meng jing) 舎衞國王夢見十事經（十夢經）from Dao’an’s catalogue, but incorrect in following LDSBJ by ascribing T148 to Tanwulan. Hayashiya ends by stating that the Shi meng jing in Dao’an’s catalogue should be listed again, while excising the ascription to Tanwulan. (In support of his claims about T146, T147, T148, and the Ekottarikāgama, Hayashiya lists detailed differences and similarities between them at pages 676-680, stating that this is only part of the evidence he found in support of his views.) Entry author: Atsushi Iseki |
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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. |
A note appended to the end of T146, carried only in K (missing in SYM) reads: 按此經，與《增一阿含經》第五十一卷〈大愛道般涅槃品〉，同本異譯，今國、宋二本文義相同，此本與宋義同文異，似非一譯，而未知是非、不敢去取。然此丹本詳悉，今且雙存，以待賢哲. This note is from Sugi's "collation notes" to the canon, K1402 (XXXVIII) 638b19-23. Buswell summarises: "K. 735 [= T147] is the Khitan edition of this text and is a variant translation of a sūtra appearing in the Zengyi ahan jing, [j]uan 51 (T.125.2:829b–830b) [= EĀ 52.9]. The Koryŏ I and Kaibao editions of this text (K. 734 = T146) are virtually identical but their wording differs greatly from the Khitan recension. Since he cannot decide which of the two recensions is legitimate, Sugi retains both and leaves it to “later sages” to determine which is authentic." Entry author: Michael Radich |
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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. |
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Zürcher examines texts reported in CSZJJ as having been treated by Dao'an as anonymous, focusing on identifying texts that are still extant. He identifies the following titles, and provides a short survey of their content: T29 Xianshui yu jing 鹹水喻經 Zürcher argues that the works in this category share “certain common features and show a predilection for certain topics, to the exclusion of others, and that for that reason they may be regarded as a scriptural tradition belonging to a special type of early Chinese Buddhism.” He describes these works as heterogenous in style and short in length (22-240 columns of 18 characters), with some possibly dating back all the way to the late Han. He argues that these short works may give us a glimpse of “Buddhism at the sub-elite level” at an early stage of development, as opposed to the lengthy seminal texts, which required a lot of resources to produce. Content-wise, Zürcher further concludes that these works are far removed from the sphere of scholastic speculation or ontological ideas, and rather seem to respond to practical concerns of daily life, often through anecdotes. Entry author: Merijn ter Haar |
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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 Shi meng jing 十夢經 is included in the section of the Dao'an/CSZJJ list for texts listed as extant 有; Sengyou adds an interlinear note: 安公云出阿毘曇舊錄云舍衛國王十夢經或云波斯匿王十夢經或云舍衛國王夢見十事經或云國王不黎先泥十夢經悉同一本; 17b24-25. 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 Shewei guowang meng jian shi shi jing 舍衛國王夢見十事經 T146, listed in the present canon (T) as anonymous 失譯; the Shewei guowang shi meng jing 舍衛國王十夢經 T147, listed in the present canon (T) without attribution or date; and the Guowang Bulixianni shi meng jing 國王不[𥠖 SYM]梨先[尼 SYM]泥十夢經 T148, attributed in the present canon (T) to Zhu Tanwulan 竺曇無蘭. Entry author: Merijn ter Haar |
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