Text: T0551; 佛說摩鄧女經; 阿難爲蠱道所呪經; *Mātaṅgī-sūtra, *Śārdūlakarṇâvadāna; 阿難爲蠱道女惑經; 摩登女經; 阿難爲蠱道呪經

Summary

Identifier T0551 [T]
Title 佛說摩鄧女經 [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 [Hayashiya 1945]
Translator 譯 Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 [Hayashiya 1941]

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

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
  • Title: *Mātaṅgī-sūtra, *Śārdūlakarṇâvadāna

No

[Hayashiya 1945]  Hayashiya Tomojirō 林屋友次郎, Iyaku kyōrui no kenkyū‚ 異譯經類の研究, Tokyo: Tōyō bunko, 1945. — 524-543

Hayashiya argues that judging from its tone and vocabulary, the Modeng nü jing 摩鄧女經 T551 (*Mātaṅgī-sūtra) ascribed to An Shigao 安世高 is actually a work of the W. Jin period or earlier (527-528).

The ascription of the Modeng nü jing to An Shigao was first given by LDSBJ, followed by DZKZM, KYL and the Taishō. None of those catalogues provided any grounds for the ascription (538-540). Thus, T551 should be reclassified as an anonymous scripture of the W. Jin period or earlier (541).

[According to Hayashiya, in the Taishō there are four texts that can be categorized as the Modeng nü jing group, viz. the Modeng nü jing and its alternate translations. Only one of them is given the correct ascription, viz., the Shetoulian taizi ershiba xiu jing 舍頭諌太子二十八宿經 T1301 ascribed to Dharmarakṣa. The ascriptions and classifications given to the other three, via. T551, the Modeng nü jie xing zhong liu shi jing 摩登女解形中六事經 T552, classified as an anonymous scripture of the E. Jin period, and the Modengjia jing 摩登伽經 T1300, ascribed to Zhu Lüyan 竺律炎 and Zhi Qian 支謙, are incorrect and should be rejected (541-542).]

Entry author: Atsushi Iseki

Edit

No

[Legittimo 2010]  Legittimo, Elsa. "Reopening the Maitreya-files – Two Almost Identical Early Maitreya Sutra Translations in the Chinese Canon: Wrong Attributions and Text-historical Entanglements." Journal of the International Association of Buddhist Studies 31, no. 1/2 (2010): 251–294. — 265

Legittimo writes, "The attribution [of 摩鄧女經 T551] to An Shigao 安世高 is doubtful", referring to an unpublished list of An Shigao translations by Zacchetti, which does not list it. Legittimo notes that T551 and the 摩登女解形中六事經 T552 only differ minimally from one another, so that "the two texts cannot be said to represent two different translations".

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

[CSZJJ]  Sengyou 僧祐. Chu sanzang ji ji (CSZJJ) 出三藏記集 T2145. — T2145 (LV) 26c16-17, 8c17

In Sengyou's Chu sanzang ji ji, two successive titles (one probably only representing a graphic variant of the other), identifiable with T551, are regarded as an anonymous translation, that is to say, they listed in the "Newly Compiled Continuation of the Assorted List of Anonymous Translations" 新集續撰失譯雜經錄 (juan 4). The second title is further identified as an excerpt 抄 from some other text: 摩鄒女經一卷, 摩鄧女經一卷(抄與摩鄒女同). However, CSZJJ also has a separate notice ascribing the 虎耳意經一卷 to Dharmarakṣa (though listing it among “missing” texts); an interlinear note carried only in SYM (missing in K) gives the equivalence to the title 二十八宿經.

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. — 1104-1106

Hayashiya's summary of the content of the catalogues on this and related titles is as follows:

Sengyou's recompilation of Dao'an's catalogue of alternate translations of scriptures from the Guanzhong region 新集安公關中異經錄:
An Anan wei gudao zhou jing 阿難爲蠱道呪經 is listed in this catalogue (with an alternate title, Anan wei gudao suo zhou jing 阿難爲蠱道所呪經) , and was extant at the time of Sengyou.

CSZJJ 出三藏記集:
Sengyou also listed a Mozou nü jing 摩鄒女經 and Modeng nü jing 摩鄧女經 in his catalogue of assorted anonymous scriptures 失譯雜經錄. Hayashiya claims that "Mozou nü jing" is a misspelling of "Modeng nü jing". He also maintains that this Modeng nü jing is the same as the Anan wei gudao zhou jing 阿難爲蠱道呪經, and survives as the Modeng nü jing 摩鄧女經 T551. Sengyou, however, saw the Modeng nü jing (written Mozou~ 摩鄒~), but did not see a Modeng nü jing entitled Anan wei gudao zhou jing. Because of this, Sengyou did not notice that the two were the same text, and listed them separately. Hayashiya refers to his own 異譯經の研究 [Hayashiya 1945], Chapter 14 for further details of the issues concerning the Modeng nü jing.

Fajing’s Zhongjing mulu, Yancong’s Zhongjing mulu and Jingtai 靜泰錄:
Fajing’s Zhongjing mulu lists Modeng nü jing 摩登女經, with Modeng nü jing 摩鄧女經 and Anan wei gudao suo zhou jing 阿難爲蠱道所呪經 as alternate titles. Yancong and Jingtai followed Jingtai in this regard.

LDSBJ 三寶記:
LDSBJ shows the Modeng nü jing 摩鄧女經 and the Mozou nü jing摩鄒女經 as alternate titles for the same text, but did not mention the Anan wei gudao zhou jing at all. It regards the text as An Shigao's 安世高’s translation.

DZKZM 大周刊定衆經目錄:
DZKZM lists the Modeng nü jing 摩登女經 as a retranslation of a Hīnayāna scripture 小乗經重譯, with alternate titles Modeng nü jing 摩鄧女經 and Anan wei gudao nü huo jing 阿難爲蠱道女惑經, making it clear again that "Anan wei gudao zhou jing" is just an alternate title for the Modeng nü jing.

KYL 開元錄:
Following DZKZM , KYL lists the Modeng nü jing 摩鄧女經 with Mozou nü jing 摩鄒女經 and Anan wei gudao nü huo jing 阿難爲蠱道女惑經 as alternate titles, classifying it as An Shigao's translation. However, it also lists the Anan wei gudao zhou jing separately as an anonymous scripture of the San Qin 三秦 period.

Hayashiya claims that, since the Anan wei gudao zhou jing and the Modeng nü jing are the same text, one of them should be excised. He also maintains that the Modeng nü jing is not An Shigao's translation, and hence we should take the Anan wei gudao zhou jing in the catalogue of alternate translations from Guanzhong 關中異經錄 as a reliable record, and discard the Modeng nü jing ascribed to An Shigao. The text of the Anan wei gudao zhou jing is not of the San Qin 三秦 period. Thus, Hayashiya concludes that it is an anonymous scripture of the W. Jin 西晋 period or earlier.

Hayashiya adds that, in order to examine the issues surrounding this text properly, it is necessary to consider some other related texts as well. This task is done in the aforementioned Hayashiya 1945, Chapter 14.

Entry author: Atsushi Iseki

Edit

No

[Ui 1971]  Ui Hakuju 宇井伯寿. Yakukyōshi kenkyū 譯經史研究. Tokyo: Iwanami Shoten, 1971. — 442

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 Modengnü jing 摩鄧女經 (*Mātaṅgī-sūtra, T551) 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 Modengnü jing 摩鄧女經 in 1 juan 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.

- Sengyou notes that the Modengnü jing is an excerpt, and the same work 同 as the Mozounü jing 摩鄒女經.

- LDSBJ then lists the Modengnü jing in 1 juan as An Shigao’s work, without providing any support for the ascription, while presenting the Mozounü jing as an alternate title. Ui points out that this is a mistake, since the Modengnü jing andthe Mozounü jing are two distinct texts.

- KYL gives the same ascription to the Modengnü jing in 1 juan, citing LDSBJ, and also presenting Mozounü jing as one of the alternate titles. Thus, KYL, too, made the mistake of regarding the two texts as one, while accepting the groundless ascription to An Shigao.

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

[Fajing 594]  Fajing 法經. Zhongjing mulu 眾經目錄 T2146. — T2146 (LV) 133b13-14

T551 is treated as anonymous in Fajing, with some discussion of the title (and variant readings thereof): 摩登女經一卷(一名摩耶[v.l. 鄧 SYM]女經一名阿難為蠱道所說經).

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) 51a6-7, 52a6, 63c16-17

A title corresponding to T1301 ascribed in LDSBJ (as the "first issue") to An Shigao (cf. T551), citing the Jiu lu, 舍頭諫經一卷(初出。見舊錄亦云舍頭諫太子明二十八宿經。亦云太子明星二十八宿經。亦云虎耳經). Another entry also ascribes a related title, 摩鄧女經, to An Shigao, with no particular source. The same title(s) is/are also ascribed in LDSBJ to Dharmarakṣa, citing Dao’an 舍頭諫經一卷(亦云大子二十八宿經。亦云虎耳意經。與摩登伽經同本異出。第二譯。與漢世安世高所出者小異。見釋道安錄).

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

[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

[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. — 4

In a survey article of scholarship on questions of attribution in the Chinese canon published in the last decade, Fang and Lu state that Fang and Gao argue that some terms in the Modengnü jing 摩鄧女經 (*Mātaṅgī-sūtra) T551 do not conform to the customary wording in An Shigao's translations. Therefore, T551 was likely translated after the Eastern Jin period and before the Southern Liang period. They refer to:

Fang Yixin 方一新 and Gao Lieguo 高列過. “Dengmonü fanyi niandai lice”《摩鄧女經》翻譯年代蠡測. In Wu Yue Fojiao 吳越佛教, vol 10, edited by Guangquan 光泉, 238–246. Beijing: Renmin chubanshe, 2015.

Entry author: Mengji Huang

Edit