| Identifier | T0778 [T] |
| Title | 佛說菩薩內習六波羅蜜經 [T] |
| Date | 西晋 [Hayashiya 1941] |
| Unspecified | Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 [Kamata 1982] |
| Translator 譯 | Yan Fotiao, 嚴佛調 [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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[Nattier 2023] Nattier, Jan. "The 'Missing Majority': Dao'an's Anonymous Scriptures Revisted." In Chinese Buddhism and the Scholarship of Erik Zürcher, edited by Jonathan Silk and Stefano Zacchetti, 94-140. Leiden: Brill, 2023. — 97 n. 9 |
Nattier suggests that the title Nei wai liu boluomi jing 內外六波蘿蜜經 in Dao'an's list of anonymous sūtra translations may correspond to T778. Entry author: Michael Radich |
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No |
[Greene (2017)] Greene, Eric. "Doctrinal Dispute in the Earliest Phase of Chinese Buddhism—Anti-Mahāyāna Polemics in the Scripture on the Fifty Contemplations." Journal of the International Association of Buddhist Studies 40 (2017): 63-109. — 99-101 |
Greene argues that the Pusa nei xi liu poluomi jing 菩薩內習六波羅蜜經 T778 is a Chinese composition. In Dao'an's catalogue, it is listed as an anonymous text. Greene notes that six stages of breath meditation discussed by the text are usually restricted in early texts to the works of An Shigao. In this text, these breath meditations are aligned with the six perfections --- which, conversely, never feature in the works of An Shigao. He also notes a sentence in which the word śīla is both transcribed (in a manner deriving from Lokakṣema) and translated or paraphrased, which he takes as another indication that the text cannot be a direct translation. He also refers to Nattier (2007), who shows that the text borrows a listing of the ten bodhisatva stages from Zhi Qian's T281. Greene also notes that the explanations of the pāramitās in the text are most likely rooted in a Mainstream understanding deriving from An Shigao's corpus, rather than the Mahāyāna understandings more typical for this rubric. Entry author: Michael Radich |
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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 |
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Yes |
[Nattier 2007] Nattier, Jan. "Indian Antecedents of Huayan Thought: New Light from Chinese Sources." In Reflecting Mirrors: Perspectives on Huayan Buddhism, edited by Imre Hamar, 109-138. Weisbaden: Harrassowitz Verlag, 2007. — Appendix 2 |
"The entire text appears to be apocryphal." Entry author: Michael Radich |
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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. — 166 |
Kamata states that the ascriptions to Yan Fotiao 嚴佛調 for the Ahan kou jie 阿含口解, the Shi’er yinyuan jing 十二因縁經 [cf. 阿含口解十二因縁經 T1508 ascribed to 安玄and 嚴佛調], and the Pusa nei xi liu poluomiduo jing 菩薩内習六波羅蜜經 (T778) are incorrect, claiming that the only translation work of Yan Fotiao is the Ugra-paripṛcchā 法鏡經 T322, which he co-translated with An Xuan 安玄. Entry author: Atsushi Iseki |
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No |
[Ōno 1954] Ōno Hōdō 大野法道. Daijō kai kyō no kenkyū 大乗戒経の研究. Tokyo: Risōsha 理想社, 1954. — 158 |
Ōno states that the Pusa nei xi liu poluomi jing 菩薩內習六波羅蜜經 T778, ascribed to Yan Fotiao 嚴佛調, is an excerpt 抜萃 from the Pusa nei jie jing 菩薩内戒經 T1487 . He points out that the main ideas of T778 are seen in the Daśabhūmika-sūtra 十住經, and the use of the term “ten stages” 十住 at the end of T778 does not make sense unless we presuppose the current form of T1487. T778 is listed in Dao’an’s catalogue of anonymous scriptures 道安失譯錄 in CSZJJ as the Nei wai liu poluomi jing in one fascicle 內外六波羅蜜經一卷(安公云出方等部一本云內六波羅蜜經) (T2145 [LV] 17c25). [Ōno stops here, without bothering to overtly reject the ascription to Yan Fotiao or discuss the possibility that T778 apocryphal --- AI]. Entry author: Atsushi Iseki |
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No |
[Hayashiya 1941] Hayashiya Tomojirō 林屋友次郎. Kyōroku kenkyū 経録研究. Tokyo: Iwanami shoten, 1941. — 813-815 |
According to Hayashiya, the Neiwai liu boluomi jing 内外六波羅蜜經 is listed in the recompilation of Dao'an's catalogue of anonymous scriptures 新集安公失譯經録, and was also extant at the time of Sengyou 僧祐. However, Fajing’s Zhongjing mulu includes this text in a group of unseen texts, so it was lost by the time of Fajing. Yancong’s Zhongjing mulu, Jingtai 靜泰錄 and DTNDL 内典錄 also listed this text with the title only, as a 別生經. On the other hand, LDSBJ 三寶記 classifies the Nei li boluomi jing 内六波羅蜜經, a title which clearly refers to the Neiwai liu boluomi jing 内外六波羅蜜經, as a translation by Yan Fotiao 巖佛調, without giving any reasons. No previous catalogues had made such a claim. Further, Hayashiya points out that all texts that Fei Changfang 費長房 attributed to Yan Fotiao were in fact not by Yan Fotiao, with the sole exception of the Shi hui jing 十慧經 (Hayashiya refers to his own work, 巖佛調譯經の研究 [Iseki: 詳細不明], for further explanations). Thus, Fei Changfang's claim that the Neiwai liu boluomi jing 内外六波羅蜜經 was translated by Yan Fotiao is baseless. By the time of KYL 開元錄, a text entitled Pusa nie xi liu boluomi jing 菩薩内習六波羅蜜經 is noted, and was listed as Yan Fotiao's translation in the KYL. This text is extant today, as the Pusa nei xi liu boluomi jing 菩薩内習六波羅蜜經 T778. Hayashiya claims that the vocabulary and tone of this text shows clearly that it was composed in or around the W. Jin 西晋 period, and cannot have been a translation by Yan Fotiao, who was active in the Latter Han 後漢 period. Hayashiya maintains that KYL classified this Pusa nie xi liu boluomi jing as translated by Yan Fotiao on the simple assumption that it was the same text referred to with by the title Nei liu boluomi jing 内六波羅蜜經, and then following LDSBJ’s ascription. It remains undetermined whether T778, composed in the W. Jin 西晋 period, is the same text as the Nei liu boluomi jing. Entry author: Atsushi Iseki |
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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. — 91-92 |
Sakaino states that five titles are ascribed to Yan Fotiao in KYL: the Rushou pusa jing 濡首菩薩經 (2 juan) (cf. T234); All of these ascriptions are taken from LDSBJ and highly unreliable. Entry author: Atsushi Iseki |
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No |
[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 Nei wai liu boluomi jing 內外六波羅蜜經 is included in the section of the Dao'an/CSZJJ list for texts listed as extant 有; Sengyou adds an interlinear note: 安公云出方等部一本云內六波羅蜜經; 17c25. 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 Pusa neixi liu boluomi jing 菩薩內習六波羅蜜經 T778, attributed in the present canon (T) to Yan Fotiao 嚴佛調. Entry author: Merijn ter Haar |
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