| Identifier | T0581 [T] |
| Title | 佛說八師經 [T] |
| Date | [None] |
| Unspecified | Zhi Qian 支謙 [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 2014] Nattier, Jan. “Now You Hear It, Now You Don’t: The Phrase ‘Thus Have I Heard’ in Early Chinese Buddhist Translations.” In Buddhism Across Asia: Networks of Material, Intellectual and Cultural Exchange, edited by Tansen Sen, 39-64. Singapore: Institute of Southeast Asian Studies, 2014. — 52, 61 n. 56 |
Nattier gives this text as an example of the role played by "the translator's own sense of what is appropriate for his intended audience....For example, we find Zhi Qian glossing a list of the five precepts for laity (pañcaśīla) with references to indigenous Chinese virtues, or Kang Senghui using the term tai shan 太山 'Mt. Tai' together with diyu 地獄 "earth prison" to render the Buddhist concept of hell." Nattier states that the Fanmoyu jing 梵摩渝經 T76 contains similar "glosses", but "the fact that [T76] conforms closely, in other respects, to the content of the Brahmāyusutta makes it clear that this is not an apocryphon but a genuine translation containing added glosses designed to make its content clear to a Chinese audience." The 八師經 T581 is another Zhi Qian text containing such glosses. but it has no known parallel. "Though an Indic-language parallel to the Bashi jing has not yet been found, it is likely that this is another case of the same type." 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: T54, T68, T76, T87, T169, T185, T198, T225, T281, T362, T474, T493, T532, T533, T556, T557, T559, T581, T632, T708, T735, T790, T1011. However, Zürcher notes that T68 “is not mentioned by Dao’an.” This entry includes all twenty-three texts accepted by Zürcher as genuine Zhi Qian translations. Entry author: Sophie Florence |
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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. — 129-135 |
Sakaino lists 29 “Hīnayāna” titles ascribed to Zhi Qian in LDSBJ (list on 129-130), and claims that there is hardly any doubt that the titles ascribed to Zhi Qian already in CSZJJ are truly his work [by this Sakaino apparently refers to the first ten titles of the list, nine of which were included in Dao’an’s catalogue and the one in CSZJJ. Those ten are the titles associated with this entry --- AI] Entry author: Atsushi Iseki |
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