| Identifier | T0504 [T] |
| Title | 比丘聽施經 [T] |
| Date | 後漢 [Hayashiya 1941] |
| Translator 譯 | Tanwulan 竺曇無蘭 (*Dharmaratna?) [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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[Hayashiya 1941] Hayashiya Tomojirō 林屋友次郎. Kyōroku kenkyū 経録研究. Tokyo: Iwanami shoten, 1941. — 1332-1333 |
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 archaic alternate translations 新集安公古異經錄: LDSBJ 三寶紀, DZKZM 大周刊定衆經目錄 and KYL 開元錄: The text of the Ting shi biqiu jing is extant today as the Biqiu ting shi jing 比丘聽施經 T504, presented in the modern canon as Tanwulan's translation. However, the vocabulary and tone of T504 are clearly that of the Latter Han 後漢 period and the text cannot be by Tanwulan. Moreover, the text is recorded in Dao'an's catalogue of archaic alternate translations. Thus, Hayashiya concludes that the ascription of this text to Tanwulan is incorrect, and the Biqiu ting shi jing/Ting shi biqiu jing should be recorded as an extant anonymous scripture of the Latter Han 後漢 period. Entry author: Atsushi Iseki |
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[Bagchi 1927] Bagchi, Prabodh Chandra. Le canon bouddhique en Chine: Les traducteurs et les traductions. Sino-Indica: Publications de l’Université de Calcutta, Tome 1er. Paris: Librairie Orientaliste Paul Geuthner, 1927. — 322-334 |
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Bagchi notes that CSZJJ only listed two works under the name of Zhu Tanwulan 竺曇無蘭 [the two works in question are: 三十七品經; 賢劫千佛名經; see T2145:55.10b17-20 [note, however, that CSZJJ also preserves a preface to a third text, entitled 大比丘二百六十戒三部合異, by Tanwulan himself]. Bagchi suggests that this circumstance is not odd, because Sengyou was working in the South, and this meant that his information was always incomplete. This makes it all the more striking, however, that LDSBJ and catalogues following attributed a huge number of works to Tanwulan, e.g. 110 in LDSBJ. Zhisheng (KYL) only speaks of 61 works, of which he stated that 48 of those works were either "fake" or extracts from longer works. In Bagchi's individualised list of texts, those regarded as suspect by Zhisheng are placed in square brackets. Zhisheng's suspicions extended to one of the works listed by Sengyou, the Sanshiqi pin jing 三十七品經, which he took to be an extract from a Vinaya. The [Da biqiu] erbailiushi jie san bu he yi [大比丘]二百六十戒三部合異 was lost by the time of Zhisheng (Bagchi 323). Zhisheng also remarked of the 賢劫千佛名經 that it appeared to be the work of someone other than Tanwulan (Bagchi 324). [Note that this means, in fact, that none of the works ascribed to Tanwulan by Sengyou was extant in Zhisheng's time, and regarded by him as beyond suspicion---which might make us question the benchmark against which Zhisheng arrived at judgements about the authenticity of the other works he did admit as genuine, as noted below. In addition, none of these three works is now extant. This means that Sengyou is silent on ALL extant texts ascribed to Tanwulan, which in and of itself, and regardless of other mitigating factors, warrants caution in accepting all of those ascriptions---MR] The extant texts NOT regarded as suspect by Zhisheng [which would perhaps, on these grounds, be prima facae among the most potentially reliable ascriptions---MR] are: Śrāmaṇyaphala 寂志果經 T22; 鐵城泥犁經 T42; 阿耨風經 T58; Pravāraṇa-sūtra 新歳經 T62; 梵志頞波羅延問種尊經 T71; 泥犁經 T86; 水沫所漂經 T106; 戒德香經 T116; 四泥犁經 T139; 玉耶經 T143; 國王不梨先泥十夢經 T148; 大魚事經 T216; 迦葉赴佛般涅槃經 T393; 阿難七夢經 T494; 比丘聽施經 T504; 採花違王上佛授決號妙花經 T510; 呵鵰阿那鋡經T538; 五苦章句經 T741; 自愛經 T742; 忠心經 T743; 見正經 T796; 陀鄰尼鉢經 T1352; 檀特羅麻油述經 T1391; 摩尼羅亶經 T1393. The following work is not mentioned in KYL, even though it is extant (Bagchi 333): 元師颰所說神咒經 T1378a. The following works are mentioned as lost in KYL, even though they are extant (Bagchi 333): 咒時氣病經 T1326 [a very short text, which carries no ascription in the Taishō]; 咒齒經 T1327; 咒目經 T1328 [a very short text, which carries no ascription in the Taishō]; and 咒小兒經 T1329 [a very short text, which carries no ascription in the Taishō]. [Note: With the exception of T1326, T1328 and T1329, which carry no ascription in the Taishō, the above list coincides perfectly with the Taishō ascriptions to Tanwulan, showing that the Taishō version of Tanwulan's corpus is entirely due to Zhisheng---MR.] Entry author: Michael Radich |
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