| Identifier | T0322 [T] |
| Title | 法鏡經 [T] |
| Date | before 250? [Nattier 2008] |
| Unspecified | Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 [Kamata 1982] |
| Translator 譯 | An Xuan, 安玄 [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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[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). — 34 |
An Xuan 安玄 translated together with Yan Fotiao 嚴佛調 the Fajing jing 法鏡經 T322 (Ugradattaparipṛcchā); “The attribution is confirmed by Kang Senghui (mid. third century).” Zürcher considers this attribution “somewhat surprising” because this sūtra’s account of the “career of a Bodhisattva” would appear to belong to the Mahāyāna. Entry author: Sophie Florence |
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[Zürcher 1991] Zürcher, Erik. "A New Look at the Earliest Chinese Buddhist Texts." in Koichi Shinohara and Gregory Schopen, eds. From Benares to Beijing: Essays on Buddhism and Chinese Religion in Honour of Prof. Jan Yün-hua, 277-304. Oakville, Canada: Mosaic Press, 1991. — 279, 299 |
Zürcher argues that An Xuan and Yan Fotiao’s Fajing jing 法鏡經 T322 is one of a group of twenty-nine texts which can be considered a “genuine” Han translation. Zürcher reaches this conclusion by a “critical selection” process which requires reliable bibliographic attribution, alongside corroborating evidence from glosses, colophons, prefaces, or commentaries; as well as internal “terminological and stylistic analysis” to identify distinctive features particular to certain translator’s teams. He adds that T322 is the “earliest translation of the Ugra(data)-paripṛcchā, in which the Buddha explains the duties of the lay believer to the householder Ugra(data), in Mahāyānistic terms.” Entry author: Sophie Florence |
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[Kawano 2006] Kawano Satoshi 河野訓. Shoki kan'yaku butten no kenkyū: Jiku Hōgo o chūshin to shite 初期漢訳仏典の研究 : 竺法護を中心として. Ise: Kōgakkan Daigaku Shuppanbu, 2006. — 68-69, 72 n. 26, referring to T322 (XII) 22c2-23a7. |
Kawano says that the postface to the Ugraparipṛcchā 法鏡經 T322 ascribed An Xuan and Yan Fotiao (the 法鏡經後序) indicates that a person working after the time of Kang Senghui revised the text. He is critical of Okabe Kazuo 岡部和雄 , “Yakukyō shi kenkyū josetsu: Jiku Hōgo no yakukyō ni tsuite 訳経史研究序説 竺法護の訳経について,” Sōtō shū kenkyūin kenkyūsei kenkyū kiyō 曹洞宗研究員研究生研究紀要 2 (1970), who compares T322 with Dharmarakṣa’s 郁迦羅越問菩薩行經 T323 in an attempt to analyse the different style and terminology of the two translations, for overlooking the possibility that T322 may therefore not contain pure Han-period terminology and style. [Note: The portion of the postface that indicates the writer was working after Kang Senghui seems to be the following: 康氏穀德，博達心聰，為作註解，敷演義方，辭語雅美，粲然煥炳，遺誨後進，以開童蒙... MR] Entry author: Michael Radich |
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[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. — 40-41; 90-93. |
Nattier concludes that the Fa jing jing 法鏡經 (T322) was translated in the latter part of the second century CE by Yan Fotiao together with layman An Xuan. Nattier designates this text as the sole extant work reliably attributed to these two translators. Her assertion is supported by both internal and external evidence. Sengyou's catalogue listing for this text is drawn from Dao'an's, and the Fa jing jing is mentioned by name in Sengyou's biography of these two translators (55.96a14). Likewise, a preface by Kang Senghui, preserved in the Chu sanzang ji ji, also credits the text to Yan Fotiao and An Xuan. As for internal evidence, Nattier argues that the style of the Fa jing jing is unique, and there is no comparable text produced by any other translator. Both Harrison (1987) and Zürcher (1991) agree in accepting this text as the work of Yan Fotiao and An Xuan. According to Nattier, the Fa jing jing 法鏡經 is a translation of the Ugraparipṛcchā-sūtra. Despite the fact that no Indic language version of the text has been preserved, Nattier argues that the comparison with the other two Chinese translations, along with the later translation into Tibetan, allows us to be reasonably sure about the content of the underlying source text. In light of this evidence, Nattier says that Yan Fotiao and An Xuan's translation is remarkably accurate. 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. — 90-92 |
Sakaino states that CSZJJ, which he characterises as highly reliable in contrast to LDSBJ, two texts are recorded as related to Yan Fotiao. One is the Fa jing jing 法鏡經 (1 juan) [T322, ascribed in the Taishō to An Xuan 安玄], which it states was translated by An Xuan and Yan Fotiao 嚴佛調 in the time of Emperor Ling 靈帝 of the Han (漢靈帝時。沙門嚴佛調都尉安玄共譯出, 6c5-6) (Sakaino also quotes the preface of the法鏡經 in CSZJJ, which states都尉口陳嚴調筆受, 46c5-6). T322 is a Mahāyāna scripture and an alternate translation of the Ugraparipṛcchā 郁伽長者經. The other title is the Shi hui 十慧 (1 juan), which is characterised as composed 撰 by Yan Fotiao 嚴佛調 (十慧是佛調所撰, 6c6). GSZ records that Yan Fotiao (also Yan Futiao 嚴浮調) was a śramaṇera 沙門, which Sakaino thinks would be odd if he was really Chinese, as the preface to T322 suggests by stating 臨淮嚴浮調. Entry author: Atsushi Iseki |
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[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. — 166 |
Kamata states that the ascriptions to Yan Fotiao 嚴佛調 for the Ahan kou jie 阿含口解, the Shi’er yinyuan jing 十二因縁經 [cf. 阿含口解十二因縁經 T1508 ascribed to 安玄and 嚴佛調], and the Pusa nei xi liu poluomiduo jing 菩薩内習六波羅蜜經 (T778) are incorrect, claiming that the only translation work of Yan Fotiao is the Ugra-paripṛcchā 法鏡經 T322, which he co-translated with An Xuan 安玄. Entry author: Atsushi Iseki |
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[Su 1995] Su Jinren 蘇晉仁. "Xuyan" 序言. In Su Jinren and Xiao Lianzi 蕭鍊子, eds. Chu sanzang ji ji 出三蔵記集. Zhongguo Fojiao dianji xuankan 中國佛教典籍選刊, 1-32. Beijing: Zhonghua shuju, 1995. |
For the 異出經緣 of CSZJJ, LDSBJ T2034 (XLIX) 125c17-126a8 reports a different number of texts and fascicles to that found in our present CSZJJ. Naitō suggests that the difference in numbering between the LDSBJ report and the transmitted CSZJJ lies in the last 9 texts in the list. [T2145 (LV) 15a8-25 --- MR.] This list of nine texts also differs in form from the bulk of the section that precedes it. The preceding 34 texts in the same list are divided in an orderly manner into sūtra-vinaya-śāstra, but these nine items mess up that categorisation [all are sūtras again --- MR.] Annotations to earlier items give number of fascicles, but here, only names of translators are given. Further, there are items among the nine that were already recorded in the preceding, more orderly list of 34, but which are here recorded again with errors. On this basis, Naitō proposes that these 9 items are a later addition, added in a rather sloppy manner. This section also features the 長者須達經 of *Guṇavr̥ddhi 求那毘地, which appears in a list at the end of the 撰出經論 that Naitō also suspects of being a later addition. He therefore proposes that this section was added at the same time as that list, sometime after 504. The titles affected by this hypothesis are: 成具光明經 For the same list, Su Jinren (20, without reference to Naitō) also points out some of the same problems. Su does not believe that this list could have been added to the text by Sengyou himself, partly on the basis of the fact that the annotations appear to reflect too much ignorance. Entry author: Michael Radich |
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[Bielu CSZJJ] Bielu 別錄 as reported by CSZJJ 出三藏記集. — T2145 (LV) 7a17-22 |
CSZJJ cites a/the Bie lu for the following ascriptions to Zhi Qian: 首楞嚴經二卷 ... 別錄所載, 7a17 Entry author: Michael Radich |
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[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. — 164 n. 3 |
Nattier notes that T1694 cites T322. [T322 must therefore predate T1694 (thus perhaps before the middle of the third century? cf. Zacchetti 2010 --- MR.] Entry author: Michael Radich |
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