| Identifier | T0767 [T] |
| Title | 佛說三品弟子經 [T] |
| Date | [None] |
| Unspecified | Dharmarakṣa 竺法護, 曇摩羅察 [Sakaino 1935] |
| Translator 譯 | Zhi Qian 支謙 [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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[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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[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. |
Nattier does not regard the ascription to Zhi Qian as reliable. Entry author: Michael Radich |
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[Fajing 594] Fajing 法經. Zhongjing mulu 眾經目錄 T2146. — T2146 (LV) 130c15 |
T767 is treated as anonymous in Fajing. 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). — 50, 336 n. 137 |
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According to Zürcher, Sengyou attributed thirty-six texts to Zhi Qian 支謙, of which twenty-three have survived. This entry lists texts which are ascribed to Zhi Qian in the present Taishō, yet do not appear among Sengyou’s attributions. Entry author: Sophie Florence |
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[CSZJJ] Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. — T2145 (LV) 24b26 |
In Sengyou's Chu sanzang ji ji, T767 (listed by an alternate title) is regarded as an anonymous translation, that is to say, it is listed in the "Newly Compiled Continuation of the Assorted List of Anonymous Translations" 新集續撰失譯雜經錄 (juan 4): 弟子學有三輩經一卷(或云三品弟子經). Entry author: Michael Radich |
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[Fei 597] Fei Changfang 費長房. Lidai sanbao ji (LDSBJ) 歷代三寶紀 T2034. — T2034 (XLIX) 68a27 |
In LDSBJ, T767 is treated as an anonymous text of the W. Jin (fascicle six), according to a general note at the end of a list of 8 texts, on the basis of the Wu lu and Bie lu. Entry author: Michael Radich |
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[Mochizuki 1946] Mochizuki Shinkō 望月信亨. Bukkyō kyōten seiritsu shi ron 仏教経典成立史論. Hōzōkan, 1946. — 393-400 |
Mochizuki writes that 四天王經 T590 is ascribed to Zhiyan 智嚴 and Baoyun 寶雲 in the Taishō. CSZJJ only records three similar titles, all of them treated as anonymous. The text is an (abridged?) excerpt 抄出 from the Trayastriṃśā Heaven chapter 忉利天品 of the Dīrghāgama (DĀ 8 T1 [I] 131a3 ff). It also contains elements derived from Daoist thought: One’s lifespan in this life is determined by moral actions; a similar thought can already be found in the Bao pu zi 包僕子. The text also states that the four Heavenly Kings inspect the moral conduct of worldlings and then report to Indra, in order to determine how lifespan will be so meted out; but in the relevant portions of DĀ, and also in a sūtra cited in MPPU (T1509) juan 13, the theory is rather that the good discovered by such inspections increases the throng of devas, and the evil the throng of asuras. Mochizuki relates the content of T590 to ideas found in the San pin dizi jing 三品弟子經 T767 ascribe to Zhi Qian (but only from LDSBJ onwards), and to ideas found in the “Five Evils” section of the Sukhāvatīvyūha-sūtra. In these texts, as in T590, the practice of the five precepts is supposed to help devotees avoid the “five evils” (五惡, 五濁, *pañcakaṣāya) characteristic of the time of decline; all three texts also propose that the gods protect those who do good. Another idea shared by T590 and T767 is that the taking of life will lead a person to be plunged directly into hell. The tentative explanation suggested by Mochizuki for this shared pattern of materials is that the “Five Evils” section was already inserted into the Sukhāvatīvyuha in the Three Kingdoms period, and when Baoyun was translating “his” version of the text he kept it more or less unchanged from that earlier version; given that T767 is also ascribed to Zhi Qian, perhaps this suggests that these ideas were characteristic of Zhi Qian himself, though “there is a view that the period would be slightly early” (for unspecified reasons). So far as I could see, Mochizuki comes to no firm conclusions about the implications of this pattern for T590. Entry author: Michael Radich |
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[Sakaino 1935] Sakaino Kōyō 境野黄洋. Shina Bukkyō seishi 支那佛教精史. Tokyo: Sakaino Kōyō Hakushi Ikō Kankōkai, 1935. — 128 |
Sakaino claims that the San pin dizi jing 三品弟子經 [T767 ascribed to Zhi Qian] is not the work of Zhi Qian. He bases his judgement on the terminology of the text. For example, it uses transliterated terms frequently, such as 拘舎羅, etc. According to Sakaino, the text may be Dharmarakṣa’s work, but there is no decisive evidence for that. Entry author: Atsushi Iseki |
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