Text: T0729; Fenbie pinfu shan'e suoqi jing 分別貧富善惡所起經; Shi shan shi e jing 十善十惡經; 佛說分別善惡所起經

Summary

Identifier T0729 [T]
Title 佛說分別善惡所起經 [T]
Date 魏呉 [Hayashiya 1941]
Unspecified Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 [Sakaino 1935]
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).

Assertions

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

Edit
  • Title: 佛說分別善惡所起經
  • People: An Shigao, 安世高 (translator 譯)
  • Identifier: T0729

No

[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 An Shigao as reliable.

Entry author: Michael Radich

Edit

No

[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 An Shigao as reliable.

Entry author: Michael Radich

Edit

No

[Hayashiya 1941]  Hayashiya Tomojirō 林屋友次郎. Kyōroku kenkyū 経録研究. Tokyo: Iwanami shoten, 1941. — 930-938

Hayashiya's summary of the content of the catalogues on the Fenbie shan'e suoqi jing 分別善悪所起經, the Shi shan shi e jing 十善十悪經 and the Yichu shi shan shi e jing 異出十善十悪經 is as follows:

Sengyou's recompilation of Dao'an's catalogue of anonymous scriptures 新集安公失譯經録:
A Shi shan shi e jing 十善十悪經 is listed as extant in Sengyou's recompilation of Dao'an's catalogue of anonymous scriptures and extant at the time of Sengyou.

CSZJJ 出三藏記集:
Sengyou also lists an Yichu shi shan shi e jing 異出十善十悪經 in the category of unseen texts. Although he did not see it, it is titled yichu 異出 in the source catalogue he used, and therefore, the text is highly likely to be different from the Shi shan shi e jing. Also, there is a Fenbie shan'e suoqi jing 分別善悪所起經 in Sengyou's catalogue of assorted anonymous scriptures 失譯雜經錄. Thus, Sengyou lists three alternate translations of the Shi shan shi e jing 十善十悪經. There is a possibility that the unseen Yichu shi shan shi e jing was the same text as one of the others, but it is difficult to determine the relation between that unseen text and the other two.

Fajing’s Zhongjing mulu:
Fajing listed the Shi shan shi e jing 十善十悪經 and the Fenbie shan'e suoqi jing 分別善悪所起經 as the same text, and did not list the Yichu shi shan shi e jing 異出十善十悪經. However, both the Shi shan shi e jing and the Fenbie shan'e suoqi jing were extant at the time of Sengyou, and listed separately, so Sengyou and Fajing appear to disagree about the relation between the Shi shan shi e jing and the Fenbie shan'e suoqi jing. This issue is difficult to adjudicate, since both CSZJJ and Fajing contain mistakes. Hayashiya cannot find a reasonable explanation for the absence of the Yichu shi shan shi e jing in Fajing.

Yancong’s Zhongjing mulu and Jingtai 靜泰錄:
Yancong and Jingtai followed Fajing and made only a single entry for the Fenbie shan'e suoqi jing 分別善悪所起經. Yancong included the text in the group of Hīnayāna "offshoot texts" 別生抄, since the text available at the time of Yancong did not have the format usual for independent texts. Because of this, Jingtai did not show the length of the text. In any case, down to Jingtai, all the catalogues show the texts as anonymous.

LDSBJ 三寶記:
LDSBJ lists all of the three titles shown by Sengyou: a Shi shan shi e jing 十善十悪經 as translated by Zhi Fadu 支法度, another Shi shan shi e jing 十善十悪經 (referring to the Yichu shi shan shi e jing 異出十善十悪經 of CSZJJ) as translated by Tanwulan 曇無蘭, and a Fenbie shan'e suoqi jing 分別善悪所起經 as translated by An Shigao 安世高. Hayashiya rejects all of these attributions as groundless.

DZKZM 大周刊定衆經目錄:
DZKZM shows four entries for the Shi shan shi e jing 十善十悪經 and related titles: adding to the titles in LDSBJ another Fenbie shan'e suoqi jing 分別善悪所起經 as translated by Zhi Fadu 支法度. DZKZM states that the Fenbie shan'e suoqi jing by Zhi Fadu is shown in LDSBJ, but LDSBJ shows the Shi shan shi e jing as his, but not a Fenbie shan'e suoqi jing, so Hayashiya concludes that this new entry on a Fenbie shan'e suoqi jing by Zhi Fadu is redundant with the Shi shan shi e jing by Zhi Fadu.

KYL 開元錄:
KYL lists the three titles shown in LDSBJ, while ignoring DZKZM’s redundant fourth entry on the Fenbie shan'e suoqi jing. However, In the Korean edition of the Biefensheng zang lu 別分乗藏錄, Zhisheng 智昇 lists two Fenbie shan'e suoqi jing, the one extant, and the other lost. Thus, there are four entries related to the Shi shan shi e jing 十善十悪經 in the Korean edition. Hayashiya explains this oddity as a simple mistake that Zhisheng 智昇 made when he found the text of the Fenbie shan'e suoqi jing, which was once thought lost: Probably Zhisheng forgot to delete the entry on the Fenbie shan'e suoqi jing as a lost text when he made another entry showing it as extant.

Taishō:
There is a Fenbie shan'e suoqi jing T729 extant in the Taishō. Its vocabulary and tone are clearly of the Wei-Wu 魏呉 period or the early W. Jin 西晋 period. The number of good things and bad given in that text are eleven each, rather than ten as the term "shi shan shi e" 十善十悪 suggests. Further, the phrase "shi shan shi e" does not appear in the text even once. Thus, Hayashiya speculates that, if Fenbie shan'e suoqi jing is an alternate title of either the Shi shan shi e jing or the Yichu shi shan shi e jing in CSZJJ, it is more likely that it would apply to the Yichu shi shan shi e jing, sincethe term "shi shan shi e" does not straightforwardly match the content of T729.

Hayashiya concludes that all attributions of translators to the different versions of the Shi shan shi e jing 十善十悪經 should be omitted, because the source of those attributions, viz., LDSBJ, gives no ground the attributions it provides. Accordingly, probably the Shi shan shi e jing 十善十悪經 listed in CSZJJ was an anonymous scripture of the W. Jin 西晋 period or earlier, since it is listed on Dao’an’s list. The Fenbie shan'e suoqi jing T729 is probably of the Wei-Wu 魏呉 period or the W. Jin 西晋 period, judging from its vocabulary and tone. The title Yichu shi shan shi e jing may well just have been an alternate title of the Fenbie shan'e suoqi jing, but since there is no decisive evidence either way, Yichu shi shan shi e jing 異出十善十悪經 should be retained as an independent title. (And if, as LDSBJ states, this title really was included in Zhu Daozu's Wu catalogue 竺道祖呉錄, it would be classified as an anonymous scripture in the E. Jin 東晋 period or earlier.)

Entry author: Atsushi Iseki

Edit
  • Date: 魏呉

No

[CSZJJ]  Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. — T2145 (LV) 29c14

In Sengyou's Chu sanzang ji ji, T729 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):

分別善惡所起經一卷.

Entry author: Michael Radich

Edit

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

According to Zürcher, the ascription of this text to An Shigao is not supported by the earliest external evidence. Zürcher says that Dao'an ascribes 34 texts in total to An Shigao. Setting aside T32 (see below), only 19 of the remaining 30 texts on Dao'an's list are extant: T13, T14, T31, T36, T48, T57, T98, T105, T109, T112, T150a, T150b, T397, T602, T603, T605, T607, T792, and T1557. This implies that other ascriptions to An Shigao in the modern (Taishō) canon are more open to question. This record lists all such texts: T16, T91, T92, T131, T140, T149, T151, T167, T348, T356, T492, T506, T525, T526, T551, T553, T554, T604, T621, T622, T684, T701, T724, T729, T730, T731, T732, T733, T734, T779, T791, T1467, T1470, T1492, T2027.

[NOTE: Dao'an ascribed four texts to An Shigao only with hesitation. Three are no longer extant; the only extant text among them is T32. See separate entry on T32.]

[NOTE: In a later publication (Zürcher 1991) Zürcher came to the opinion that T1508 should also be ascribed to An Shigao---JN/MR.]

Entry author: Michael Radich

Edit

No

[Fei 597]  Fei Changfang 費長房. Lidai sanbao ji (LDSBJ) 歷代三寶紀 T2034. — T2034 (XLIX) 51a23, 117c9

The ascription of 729 to An Shigao found in the present canon (the Taishō) probably dates back to LDSBJ, which cites no particular source. Anomalously, the 十善十惡經, which is treated as an alternate title of T729, is treated elsewhere (e.g. in Fajing) as anonymous in Fascicle 14 of LDSBJ, with yet another variation on the title:亦云[ +分別 SYMP]貧富善惡所起經.

Entry author: Michael Radich

Edit
  • Title: Shi shan shi e jing 十善十惡經; Fenbie pinfu shan'e suoqi jing 分別貧富善惡所起經
  • People: An Shigao, 安世高 (translator 譯)

No

[Fajing 594]  Fajing 法經. Zhongjing mulu 眾經目錄 T2146. — T2146 (LV) 131c21

T729 is treated as anonymous in Fajing: 分別善惡所起經一卷(一名十善十惡經).

Entry author: Michael Radich

Edit

No

[Ui 1971]  Ui Hakuju 宇井伯寿. Yakukyōshi kenkyū 譯經史研究. Tokyo: Iwanami Shoten, 1971. — 446

In his Yakukyōshi kenkyū 譯經史研究, Ui maintains that quite a few scriptures ascribed to An Shigao 安世高 in the Taishō are in fact not his work but wrongly ascribed to him by LDSBJ. Ui lists 34 titles in the Taishō ascribed to An Shigao and explains why those ascriptions are incorrect one by one.

The Fenbie shan’e suoqi jing 分別善惡所起經 (T729) is one of those 34 titles. Ui’s main reasons for rejecting the ascription of it to An Shigao are as follows:

- Sengyou lists a Fenbie shan’e suoqi jing 分別善惡所起經 as an anonymous scripture in his "Newly Compiled Continuation of the Assorted List of Anonymous Translations" 新集續撰失譯雜經錄.

- LDSBJ presents the Fenbie shan’e suoqi jing as An Shigao’s work. Fei does not provide any support for the ascription.

- KYL also lists a Fenbie shan’e suoqi jing ascribed to An Shigao, citing LDSBJ.

- Ui maintains that T729 is clearly not An Shigao’s work.

Thus, the ascription to An Shigao should be rejected.

In his general discussion of titles wrongly ascribed to An Shigao (450-452), Ui emphasizes that those ascriptions were retained in the Taishō due to the direct influence of KYL, which accepted the majority of the ascriptions given by LDSBJ (according to Ui, LDSBJ claims 176 scriptures in 197 fascicles were translated by An Shigao, while KYL states that he translated 95 scriptures in 105 fascicles).

Entry author: Michael Radich

Edit

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. — 80-86

Sakaino Kōyō gives a general criticism of the manner in which LDSBJ allocates purported translators holus-bolus to entire sets of texts from various lists of anonymous scriptures from CSZJJ, without any solid grounds for doing so. Sakaino’s tone is irascible and disbelieving (“Fei Changfang’s behaviour is so problematic that it demands psychiatric examination” 費長房の行為については、精神の鑑定を要する程の問題である); and he complains bitterly about the fact that scholars have nonetheless for centuries placed implicit faith in Fei’s ascriptions. Without going into details, Sakaino lists, as examples of this problem (in addition to works ascribed to An Shigao), groups of texts ascribed to Nie Daozhen 聶道真, Faju 法炬, and Tanwulan 曇無蘭 (81) (elsewhere in the book, he goes into more detail on the way this problematic treatment in LDSBJ affects each of these individual corpora). Sakaino offers an analysis based upon Fei’s treatment of two separate lists of anonymous scriptures in CSZJJ.

According to Sakaino, in his “catalogue of anonymous translations” 失譯經錄, Sengyou in fact loosely categorized anonymous scriptures, mostly on the basis of titles and the topics that could be inferred from them. Such categories include:

- “Buddhas’ names scriptures” 佛名經;
- titles containing the word bodhisatva 菩薩;
- titles containing the names of the Buddha’s disciples;
- titles containing words such as 比丘, 比丘尼, 出家, 沙門;
- titles related to heavens;
- scriptures based upon analogies to or allegories about kings, princes, sons of householders, children, Brahmins, sages (*ṛṣi), women, householders, merchants, or animals;
- scriptures organised by numerical rubrics;
- scriptures related to hells;
- scriptures relating to samādhi or *dhyāna/chan;
- scriptures using as metaphors rivers, plants, trees, etc.;
- esoteric scriptures;

Sakaino claims that Sengyou did not examine the content of each of scripture in classifying them in the above manner, but rather, collected them from past catalogues, and listed them according to the titles. For example, 24 scriptures with the word Brahmin in the title are listed as a group; or 39 scriptures with the word “king” 國王 (81-82).

Sakaino maintains that Fei then picked certain parts of Sengyou’s list and allocated them to different translators arbitrarily. As a result, one translator is presented as if he was specialised in scriptures related to hells, another in those related to heavens, or another in scriptures featuring allegories (82).

For a notable example, Tanwulan 曇無蘭 of the E. Jin has been considered as having translated many short esoteric scriptures, making him the main figure in the introduction of the esoteric Buddhism to China prior to the Tang. However, Sakaino points out that this is a misunderstanding originating with Fei, who groundlessly allocated the esoteric portion of the Sengyou’s anonymous lists to Tanwulan. Sakaino suggests that in fact, Tanwulan had nothing to do with esoteric Buddhism (82-83). [The present entry lists all extant works ascribed to Tanwulan affected by this problem.]

In his analysis of Sengyou’s “continuation to the catalogue of anonymous translations” 續失譯經錄, Sakaino also points out that in the case of An Shigao, one peculiarity is that he is ascribed with such a large number of scriptures related to the disciples of Buddha, to Brahmins, and to chan 禪 (*dhyāna). Sakaino argues that it is simply the result of Fei’s arbitrary choice of which parts of Sengyou’s “continuation to the catalogue of anonymous translations” to allocate to An Shigao. Sakaino illustrates this claim by quoting the following lists of titles from Sengyou’s list:

23 scriptures with titles related to the disciples of Buddha (83-84): Sakaino points out that 10 scriptures out of the 23 are ascribed to An Shigao by Fei, and maintains that it is virtually impossible that Sengyou merely happened by chance to classify as anonymous so many as 10 (out of 23) of An Shigao’s works, and that at the same time, all those works just happened to have titles featuring the name of a disciple of the Buddha.

24 scriptures with titles containing Brahmins (84-85): Sakaino points out that 19 scriptures out of the 24 are ascribed to An Shigao by Fei, with the “laughable outcome” (笑ふべき結果) that An Shigao appears as if he was a specialist in the translation of texts with such titles.

17 scriptures related to chan 禪 (85-86): Sakaino points out points out that 12 scriptures out of the 17 are ascribed to An Shigao by Fei, and asserts that Fei must have taken this section also and baselessly ascribed most of the titles to An Shigao. Sakaino adds that Fei ascribed to such many titles to An Shigao maybe because An was respected as a pioneer of chan (*dhyāna, meditation practice) in China. [The present entry lists all extant works ascribed to An Shigao affected by this problem.]

The lists analysed most closely by Sakaino in this portion of his book are: 23 scriptures with the title related to the disciples of Buddha, T2145 (LV) 23b3-25; 24 scriptures with titles containing the word Brahmin, T2145 (LV) 26a7-b2; 17 scriptures related to chan,T2145 (LV) 30b20-c11.

Entry author: Michael Radich

Edit

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. — 125-126

Sakaino maintains that the Fenbie shan'e suoqi jing 分別善惡所起經, traditionally ascribed to An Shigao [T729], is probably Dharmarakṣa’s work. He makes his judgement on the basis of teminology, such as nimi 尼蜜 (an abbreviated form of boluonimi 波羅尼蜜, *paranirmita).

Entry author: Atsushi Iseki

Edit

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. — 132

Sakaino maintains that it is not easy to determine whether the Shan'e suoqi jing 善惡所起經 [cf. 分別善惡所起經 T729, ascribed to An Shigao] is the work of Zhi Qian or Dharmarakṣa, but it is slightly more likely to be Dharmarakṣa’s, judging from the style and the use of terms such as diyu 地獄 , nili 泥犁, and Taishan 太山, which also appear in the 修行道地經 T606 ascribed to Dharmarakṣa.

Entry author: Atsushi Iseki

Edit

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 discusses ascriptions to An Shigao, and is willing, on various grounds, to accept the ascriptions for T13, T14, T31, T32, T48, T57, T98, T112, T150A, T150B, T397(17), T602, T603, T607, and T1557. This implies that in Kamata's opinion, the ascriptions for all other texts attributed to An Shigao in T are less reliable, namely, T16, T36, T91, T92, T105, T109, T131, T140, T149, T151, T167, T348, T356, T492, T506, T525, T526, T551, T553, T554, T604, T605, T621, T622, T684, T701, T724, T729, T730, T731, T732, T733, T734, T779, T791, T792, T1467, T1470, T1492, and T2027. This entry lists all the texts in this latter group.

Entry author: Michael Radich

Edit

No

[Radich 2019]  Radich, Michael. “Fei Changfang’s Treatment of Sengyou’s Anonymous Texts.” Journal of the American Oriental Society 139.4 (2019): 819-841.

According to the abstract, Radich argues:

"Fei Changfang/Zhangfang’s 費長房 Lidai sanbao ji 歷代三寶紀 T2034 (completed in 598) is a source of numerous problematic ascriptions and dates for texts in the received Chinese Buddhist canon. This paper presents new evidence of troubling patterns in the assignment of new ascriptions in Lidai sanbao ji, and aims thereby to shed new light on Fei’s working method. I show that Lidai sanbao ji consistently gives new attributions to the same translators for whole groups of texts clustering closely together in a long list of texts treated as anonymous in the earlier Chu sanzang ji ji 出三藏記集 T2145 of Sengyou 僧祐 (completed ca. 515). It is impossible that Sengyou grouped these texts together on the basis of attribution, since he did not know them. The most economical explanation for the assignment of each individual group to the same translator in Lidai sanbao ji, therefore, is that someone added the same attributions in batches to restricted chunks of Sengyou’s list. This and other evidence shows that Lidai sanbao ji is even more unreliable than previously thought, and urges even greater critical awareness in the use of received ascriptions for many of our texts."

Radich argues that the patterns of unreliable information he has here uncovered cast doubt upon the ascriptions of all the texts affected. Extant texts affected are the following (from Radich's Appendix 1; listed in order of Taishō numbering; listing gives title, Taishō number, Taishō ascription, and locus in LDSBJ):

七佛父母姓字經 T4, Anon., former Wei 前魏, 60b19.
尸迦羅越六方禮經 T16, An Shigao 安世高, 52a15.
善生子經 T17, Zhi Fadu 支法度, 68a17-18.
開解梵志阿颰經 T20, Zhi Qian 支謙, 57c22.
寂志果經 T22, Tanwulan 曇無蘭, 69c5.
頂生王故事經 T39, Faju 法炬, 67a19.
鐵城泥犁經 T42, Tanwulan, 70a14.
閻羅王五天使者經 T43, Huijian 慧簡, 93b10.
離睡經 T47, Dharmarakṣa 竺法護, 64b21.
求欲經 T49, Faju, 67a2.
受歲經 T50, Dharmarakṣa, 64a23.
苦陰經 T53, Anon., E. Han 東漢, 55a25.
苦陰因事經 T55, Faju, 67c18.
樂想經 T56, Dharmarakṣa, 64b25.
阿耨風經 T58, Tanwulan, 69c9.
瞿曇彌記果經 T60, Huijian, 93b19.
瞻婆比丘經 T64, Faju, 67b16.
伏婬經 T65, Faju, 66c26.
魔嬈亂經 T66, Anon., E. Han, 55a2.
弊魔試目連經/魔嬈亂經 T67, Zhi Qian, 58b23.
數經 T70, Faju, 66c20.
尊上經 T77, Dharmarakṣa, 64b25.
鸚鵡經 T79, Guṇabhadra 求那跋陀羅, 91c13.
意經 T82, Dharmarakṣa, 64a21.
應法經 T83, Dharmarakṣa, 64a22.
泥犁經 T86, Tanwulan, 70a15.
八關齋經 T89, Juqu Jingsheng 沮渠京聲, 92c23.
鞞摩肅經 T90, Guṇabhadra, 91c13.
婆羅門子命終愛念不離經 T91, An Shigao, 51b19.
十支居士八城人經 T92, An Shigao, 50c19.
相應相可經 T111, Faju, 67c15.
難提釋經 T113, Faju, 67c3.
波斯匿王太后崩塵土坌身經 T122, Faju, 67b2.
放牛經 = T123, Kumārajīva 鳩摩羅什, 78c5.
四人出現世間經 T127, Guṇabhadra, 91c7.
婆羅門避死經 T131, An Shigao, 51b24.
頻毘[v.l. 婆 SY]娑羅王詣佛供養經 T133, Faju, 67a26.
長者子六過出家經 T134, Huijian, 93b23.
四未曾有法經 T136, Dharmarakṣa, 64b3.
四泥犁經 T139, Tanwulan, 70a8.
阿那邠邸化七子經 T140, An Shigao, 50c18.
佛母般泥洹經 T145, Huijian, 93b22.
阿難同學經 T149, An Shigao, 52a12.
阿含正行經 T151, An Shigao, 52a24.
大方便佛報恩經 T156, Anon., E. Han, 54b18.
大意經 T177, Guṇabhadra, 91c18.
前世三轉經 T178, Faju, 67c16.
異出菩薩本起經 T188, Nie Daozhen 聶道真, 66a20.
十二遊經 T195, *Kālodaka 迦留陀伽, 70b27-c2.
興起行經 T197, Kang Mengxiang 康孟詳, 54b2.
雜譬喻經 T205, Anon., E. Han, 54b25.
猘狗經 T214, Zhi Qian, 58c7.
群牛譬經 T215, Faju, 67a6.
大魚事經 T216, Tanwulan, 69c5.
仁王般若波羅蜜經 T245, Kumārajīva, 78a23-24.
法華三昧經 T269, Zhiyan 智嚴, 112c27.
諸菩薩求佛本業經 T282, Nie Daozhen, 65c19.
無垢施菩薩應辯會 T310(33), Nie Daozhen, 66a2.
菩薩修行經 T330, Bo Fazu 白法祖, 66b4.
優填王經 T332, Faju, 67b3.
大乘方等要慧經 T348, An Shigao, 52b17.
寶積三昧文殊師利菩薩問法身經 T356, An Shigao, 52b10-11.
出阿彌陀佛偈 T373, Anon., E. Han, 55b24-25.
般泥洹後灌臘經 T391, Dharmarakṣa, 64a24.
迦葉赴佛般涅槃經 T393, Tanwulan, 70a19.
八吉祥神呪經 T427, Zhi Qian, 58b8.
八陽神呪經 T428, Dharmarakṣa, 64b4.
文殊師利般涅槃經 T463, Nie Daozhen, 65c7.
三曼陀跋陀羅菩薩經 T483, Nie Daozhen, 66a1.
六菩薩亦當誦持經 T491, Anon., E. Han, 54c19.
阿難問事佛吉凶經 T492, An Shigao, 51c22.
摩訶迦葉度貧母經 T497, Guṇabhadra, 91c26.
羅云忍辱經 T500, Faju, 66c22.
沙曷比丘功德經 T501, Faju, 67c13.
佛為年少比丘說正事經 T502, Faju, 67b24.
比丘避女惡名欲自殺經 T503, Faju, 67c10.
犍陀國王經 T506, An Shigao, 52b5.
阿闍世王問五逆經 T508, Faju, 67a24.
阿闍世王授決經 T509, Faju, 67a2.
採花違王上佛授決號妙花經 T510, Tanwulan, 69c12.
長者子懊惱三處經 T525, An Shigao, 50c13.
越難經 T537, Nie Chengyuan 聶承遠, 65b21.
樹提伽經 T540a/b, Guṇabhadra, 91c17.
摩鄧女經 T551, An Shigao, 52a6.
內身觀章句經 T610, Anon., E. Han, 55b4.
法觀經 T611, Dharmarakṣa, 64a21.
身觀經 T612, Dharmarakṣa, 64a20.
佛印三昧經 T621, An Shigao, 52b15.
自誓三昧經 T622, An Shigao, 51b5.
父母恩難報經 T684, An Shigao, 51a13.
盂蘭盆經 T685, Dharmarakṣa, 64a27.
未曾有經 T688, Anon., E. Han, 55a28.
作佛形像經 T692, Anon., E. Han, 54c2.
摩訶剎頭經 T696, Shengjian 聖堅, 83c9.
罪業應報教化地獄經 T724, An Shigao, 51c18.
分別善惡所起經 T729, An Shigao, 51a23.
處處經 T730, An Shigao, 51b9.
十八泥犁經 T731, An Shigao, 51c16.
罵意經 T732, An Shigao, 51b8.
堅意經 T733, An Shigao, 52a2.
鬼問目連經 T734, An Shigao, 51c15.
分別經 T738, Dharmarakṣa, 64a28.
慢法經 T739, Faju, 66c20.
忠心經 T743, Tanwulan, 70a6.
罪福報應經 T747b, Guṇabhadra, 91c5.
十二品生死經 T753, Guṇabhadra, 91c4.
四輩經 T769, Dharmarakṣa, 64a24.
四品學法經 T771, Guṇabhadra, 91c8.
賢者五福德經 T777, Bo Fazu, 66b14.
十二頭陀經 T783, Guṇabhadra, 91b25.
出家緣經 T791, An Shigao, 51a8.
貧窮老公經 T797a/b, Huijian, 93b14.
弟子死復生經 T826, Juqu Jingsheng, 93a3.
懈怠耕者經 T827, Huijian, 93b12.
阿難陀目佉尼呵離陀經 T1013, Guṇabhadra, 92a8.
呪齒經 T1327, Tanwulan, 70b11.
華積陀羅尼神呪經 T1356, Zhi Qian, 58b7.
玄師颰陀所說神呪經 T1378b, Tanwulan, 70b9.
檀特羅麻油述經 T1391, Tanwulan, 70b3-70b4.
摩尼羅亶經 T1393, Tanwulan, 70a24, 70b1.
犯戒罪報輕重經 T1467, An Shigao, 51b1.
大比丘三千威儀 T1470, An Shigao, 50a23-24.
沙彌尼戒經 T1474, Anon., E. Han, 54c27.
戒消災經 T1477, Zhi Qian, 58a11.
菩薩受齋經 T1502, Nie Daozhen, 65c18.
分別功德論 T1507, Anon., E. Han, 54b19.
阿毘曇甘露味論 T1553, Anon., Cao Wei 曹魏, 60b18.
請賓頭盧法 T1689, Huijian, 93b17.
迦葉結經 T2027, An Shigao, 52b16.

This CBC@ entry is associated with all of affected extant texts.

Entry author: Michael Radich

Edit

No

[CSZJJ]  Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145.
[Dao'an catalogue]  Dao'an 道安. Zongli zhongjing mulu 綜理衆經目錄.
[Hayashiya 1945]  Hayashiya Tomojirō 林屋友次郎, Iyaku kyōrui no kenkyū‚ 異譯經類の研究, Tokyo: Tōyō bunko, 1945. — 461

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 shan shi e jing 十善十惡經 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; 17b17. 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 considered by Hayashiya to be “missing” (闕) from the Taishō edition of the canon. (However, cf. T729.)

Entry author: Merijn ter Haar

Edit

No

[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 Shi shan shi e jing 十善十惡經 in Dao'an's list of anonymous sūtra translations may correspond to T729 [NOTE: Nattier's text in fact reads T792, but this is certainly a typo --- MR].

Entry author: Michael Radich

Edit

No

[Fang and Lu 2023]  Fang Yixin 方一新 and Lu Lu 盧鹭. “Jin shiyu nian cong yuyan jiaodu kaobian keyi Fojing chengguo de huigu yu zhanwang” 近十余年從語言角度考辨可疑佛經成果的回顧與展望.” Journal of Zhejiang University (Humanities and Social Sciences Online Edition), Jan. 2023: 1–24. — 5

In a survey article of scholarship on questions of attribution in the Chinese canon published in the last decade, Fang and Lu state that Makita argues that the Fenbie shan’e suoqi jing 分別善惡所起經 T729 was not translated by An Shigao, but rather composed in China during the Six Dynasties period. They refer to:

Makita Tairyō 牧田諦亮. Gikyō Kenkyū 疑經研究. Kyoto: Kyōto Daigaku Jinbun Kagaku Kenkyūsho, 1976: 336–344.

Entry author: Mengji Huang

Edit

No

[Fang and Lu 2023]  Fang Yixin 方一新 and Lu Lu 盧鹭. “Jin shiyu nian cong yuyan jiaodu kaobian keyi Fojing chengguo de huigu yu zhanwang” 近十余年從語言角度考辨可疑佛經成果的回顧與展望.” Journal of Zhejiang University (Humanities and Social Sciences Online Edition), Jan. 2023: 1–24. — 5

In a survey article of scholarship on questions of attribution in the Chinese canon published in the last decade, Fang and Lu state that Li Yan argues that the translation of the Fenbie shan’e suoqi jing 分別善惡所起經 T729 should postdate the Three kingdoms period. They refer to

Li Yan 李妍. “An Shigao yijing cihui yanjiu” 安世高譯經詞匯研究. MA thesis, Zhejiang University, 2013;

Li Yan 李妍. “Cong Fojiao shuyu kan yi wei jing bianbie” 從佛教術語看疑偽經辨別. Huibei shifan daxue xuebao (shehui kexue ban) 淮北師範大學學報 (社會科學版) 4 (2012): 194–195;

Li Yan 李妍. “Fenbie shan’e suoqi jing fanyi niandai kao”《分別善惡所起經》翻譯年代考. Shenyang daxue xuebao (shehui kexue ban) 沈陽大學學報 (社會科學版) 2 (2017): 166–169;

Li Yan 李妍. “Dong Han yijing yuyan yanjiu gaishu ji yiyi — yi Dong Han An Shigao yijing wei li” 東漢譯經語言研究概述及意義——以東漢安世高譯經為例. Qingnian wenxuejia 青年文學家 32 (2019): 168–169.

Entry author: Mengji Huang

Edit