| Identifier | [None] |
| Title | Diwei Boli jing 提謂波利經 [Buswell 1990b] |
| Date | [None] |
| Preferred? | Source | Pertains to | Argument | Details |
|---|---|---|---|---|
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No |
[Buswell 1990b] Buswell, Robert. "Introduction: Prolegomenon to the Study of Buddhist Apocryphal Scriptures." In Buswell 1990, 1-30. — 9-10 |
Buswell considers the Diwei Boli jing to be apocryphal on the basis of its incorporation of elements of Daoism and popular religion. He states that the Diwei Boli jing correlates the five elements and the five directions with the five Buddhist lay precepts. Entry author: Michael Radich |
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No |
[Strickmann 1990] Strickmann, Michel. "The Consecration Sutra: A Buddhist Book of Spells" in Chinese Buddhist Apocrypha, edited by Robert E. Buswell, Jr., 75-118. Honolulu: University of Hawai‘i Press, 1990. — 104 |
Strickmann comments on the Diwei Boli jing in passing. He sees it as connected to the Renwang jing 佛說仁王般若波羅蜜經 T245, Fanwang jing 梵網經 T1484, and Guanding jing 佛說灌頂七萬二千神王護比丘咒經 T1331, and suggests that these texts are part of an era where apocryphal texts were produced “happily, without interference from either secular or religious authorities.” Entry author: Michael Radich |
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No |
[Lai 1990] Lai, Whalen. "The Chan-ch'a ching: Religion and Magic in Medieval China." In Chinese Buddhist Apocrypha, edited by Robert E. Buswell, Jr., 175-206. Honolulu: University of Hawaii Press, 1990. — 177 |
Lai briefly mentions the Diwei Boli jing as related to what he sees as the proselytising movement which followed the first persecution of Buddhism in the North (446-452). Lai argues that the leaders of this Buddhist revival were actively involved in producing new sūtras, including the Diwei Boli jing. Entry author: Michael Radich |
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No |
[Tokuno 1990 ] Tokuno, Kyoko. "The Evaluation of Indigenous Scriptures in Chinese Buddhist Bibliographical Catalogues." In Chinese Buddhist Apocrypha, edited by Robert E. Buswell, Jr., 31-74. Honolulu: University of Hawai‘i Press, 1990. — 43-44, 48 |
Tokuno notes that the Diwei Boli jing is one of only three texts which Fei Changfang judged to be apocryphal. Fei regarded the text as an “apocryphon” because of its appropriation of the Chinese concepts of the “five directions (wufang)” and “five phases (wuxing).” Tokuno suggests that Fei simply followed the classifications of Sengyou who had marked this text as apocryphal in CSZJJ. Tokuno also cites Daoxuan's preface to his section on indigenous scriptures, which mentions the Diwei Boli jing in particular. Entry author: Michael Radich |
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