| Identifier | T0112 [T] |
| Title | 佛說八正道經 [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).
| Preferred? | Source | Pertains to | Argument | Details |
|---|---|---|---|---|
|
No |
[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 |
|
|
|
No |
[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 |
|
|
|
No |
[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, 297 |
Zürcher argues that An Shigao’s Ba zheng dao jing 雜阿含三十章; 佛說八正道經 T112 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 T112 discusses “the eight bad ways of action and the eight good ways of action that constitute the Eightfold Path.” Entry author: Sophie Florence |
|
|
|
No |
[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 |
|
|
|
No |
[Sakaino 1935] Sakaino Kōyō 境野黄洋. Shina Bukkyō seishi 支那佛教精史. Tokyo: Sakaino Kōyō Hakushi Ikō Kankōkai, 1935. — 745 |
Sakaino states that the ascription of the Ba zhengdao jing 八正道經 (T112) to An Shigao is dubious. Although catalogues 諸經錄皆 record that T112 was taken from the 28th juan of the Saṃyuktāgama 雜阿含第二十八卷, Sakaino checked and found that T112 is different from that part of SĀ. Entry author: Atsushi Iseki |
|
|
|
No |
[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 |
|
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 |
|