| Identifier | T1909 [T] |
| Title | 慈悲道場懺法 [T] |
| Date | before 611 [Zanning 967] |
| Revised | Zhisong Baiting 智松柏庭 [Shengkai 2004] |
| Compiler 編集 | Liang Wudi 梁武帝 [Jue'an 1354] |
| Abridged | Chengzhao 澄照 [Zanning 967] |
| Expanded | Zhenguan 真觀 [Zanning 967] |
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).
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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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[Funayama 2006a] Funayama Tōru 船山徹. “Nansei Kyōryō bunsen ō Shō Shiryō sen Jōjūshi no yakuchū sakusei o chūshin to suru Chūgoku Rikuchō bukkyō shi no kiso kenkyū. Kagaku kenkyūhi hojokin kenkyū seika hōkokusho” 南斉・竟陵文宣王蕭子良撰『浄住子』の訳注作成を中心とする中国六朝仏教史の基礎研究. A Report of Grant-in-Aid for Scientific Research, Japan Society for the Promotion of Science. 2006. — 275-276 |
Funayama contends that the author of the Cibei daochang chanfa 慈悲道場懺法 T1909 knew the Jingzhuzi 淨住子, and used expressions from it in his own writing, instead of using them as quotations. Entry author: Chenyi Wang |
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[Shengkai 2004] Shengkai 聖凱. “Lianghuang chan jiqi zuozhe bianxi" 《梁皇懺》及其作者辨析. In: Zhongguo Fojiao chanfa yanjiu 中國佛教懺法研究. 2004. 29–77. — 29–77 |
Shengkai contends that the Lianghuang chan 梁皇懺 was derived from the Chanhui pian 懺悔篇 in the Jingzhuzi jingxing famen 淨住子淨行法門 by Xiao Ziliang 蕭子良 (460–494), also known as the Liugen da chan 六根大懺. It was later expanded by Zhenguan 真觀 (538–611) at the order of Emperor Liangwu 梁武帝 (464–549) and became known as the Liudao ci chan 六道慈懺, Cibei chan 慈悲懺, or Liangwu chan 梁武懺. It was then edited by Zhisong Baiting 智松柏庭 (d.u.) under the Yuan dynasty (1338) and became the present Cibei daochang chanfa 慈悲道場懺法 T1909. Shengkai argues that the name of the Cibei daochang chanfa is associated with the worship of Maitreya. The author provides the following evidence: 1. Cibei 慈悲 is a translation of “Maitreya”. 2. According to the Mile da chengfo jing 彌勒大成佛經 T456 , Maitreya is associated with not killing life and not eating meat, which is exactly the reason for the creation of this repentance liturgy. 3. The text presents Maitreya as the first Buddha to be honored. 4. According to archaeological evidence, the belief in Maitreya was very popular at the time. According to Shengkai, T1909 imitates the Jingzhuzi 淨住子 in both content and form, and is also similar to other repentance liturgies of the Northern and Southern Dynasties (420–589). The ideas of T1909 are very much in line with those of Emperor Liangwu and share many similar phrases with his Duan jiurou wen 斷酒肉文. The author compares the sutras cited in T1909 with those cited in the Jing lü yi xiang 經律異相 T2121, and finds that all the sutras cited in the former can be found in T2121, except for the Zuiye baoying jiaohua diyu jing 罪業報應教化地獄經. The author therefore suggests that T1909 was composed in the same period as T2121, that is, during the Liang dynasty (502–557), and that their authors were somehow related. Entry author: Chenyi Wang |
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[Xu 1998] Xu Liqiang 徐立強. “Lianghuang chan chutan 「梁皇懺」初探.” Chung-Hwa Buddhist Studies 中華佛學研究 2 (1998): 177–206. |
Xu shows that the Lianghuang chan 梁皇懺 T1909 is related to the "Repentance Method for Eating Meat" 懺悔食肉法 in the Liangwudi duan jiurou wen 梁武帝斷酒肉文, and is similar to the style of the Jingzhuzi 淨住子and other repentance liturgies of the Southern Dynasties. The emphasis on the "immortality of shenming" 神明不滅 in the Lianghuang chan is consistent other known aspects of Liang Wudi's Buddhist thought. It is therefore likely that the Lianghuang chan was produced by Emperor Wu of the Liang Dynasty (464–549). Entry author: Chenyi Wang |
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[Yinshun] Yinshun 印順. “Zhongguo Fojiao suotan" 中國佛教瑣談. In: Huayu ji 4華雨集(四). Taibei: Zhengwen Publishing House, 1993. |
According to the Chaxiang shi congchao 茶香室叢鈔 [written by a scholar of the Qing Dynasty, Yu Yue 俞樾 (1821–1907)], the Lianghuang baochan 梁皇寶懺 (= T1909) is an abridgement and adaptation of a work commissioned by Xiao Ziliang 蕭子良 (460–494), the Jingxing famen 淨行法門, incorporating work by many brilliant monks of the Liang Dynasty (502–557). It was re-edited by Miaojuezhi 妙覺智 (d.u., = Zhisong Baiting 智松柏庭) and others in the Yuan dynasty (1271–1368) to become the present Cibei daochang chanfa 慈悲道場懺法. From this we can conclude that the Cibei daochang chanfa was compiled during the Yuan Dynasty and published under the name of Emperor Liangwu (464–549). Entry author: Chenyi Wang |
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[Zhou 1991a] Zhou Shujia 周叔迦. “Shidian conglu 釋典叢錄.” Zhou Shujia Foxue lunzhu ji 周叔迦佛學論著集. Beijing: Zhonghuashuju, 1991. — 1060-1061 |
Zhou argues that the Cibei daochang chanfa 慈悲道場懺法 was written by Baochang 釋寶唱 under the Liang. HIs reasons are as follows: This repentance liturgy begins with the Cibei daochang chanfa zhuan 慈悲道場懺法傳, which states that it was written by Emperor Wu of the Liang Dynasty for his empress, who became a python after her death because she was jealous of the other concubines. However, according to the History of the Liang 梁書, this empress died in 499 CE (the first year of the Yongyuan 永元 period), before Emperor Liangwu became emperor and before he had any other concubines. Therefore, the legend recorded in Cibei daochang chanfa zhuan is not credible. Da Tang neidian lu 大唐內典錄 T2149 records a Zhongjing chanhui miezui fa 眾經懺悔滅罪法 in three fascicles, written by Baochang 寶唱, which is essentially similar in structure to the Cibei daochang chanfa 慈悲道場懺法. Entry author: Chenyi Wang |
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[Yoshioka 1990] Yoshioka Yoshitoyo 吉岡義豊. "Se gaki shisō no chūgokuteki juyō" 施餓鬼思想の中国的受容. In Jigoku no sekai 地獄の世界 (1990): 386-391(R). |
A Daoist repentance liturgy, the Jiuyou chan 九幽懺, refers to the Cibei daochang chanfa 慈悲道場懺法 T1909. This Daoist liturgical text existed at the end of the reign of Emperor Xuanzong of Tang 唐玄宗 (reigned from 712 to 756), and therefore, the Cibei daochang chanfa was created before 756 at the latest. Entry author: Chenyi Wang |
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[Shioiri 1959] Shioiri Ryōdō 塩入良道. “Senbō no seiritsu to chikai not tachiba" 懺法の成立と智顗の立場. Journal of Indian and Buddhist Studies 14 (1959): 45–55. |
According to Shioiri, the content and structure of the Cibei daochang chanfa 慈悲道場懺法 is comparable with that of the Jingzhuzi jingxing famen 淨住子淨行法門 by Jingling Wang 竟陵王 (Xiao Ziliang 蕭子良, 460–494). [Note that Shengkai has compiled a table summarising this finding; Shengkai 2004, 52.] Entry author: Chenyi Wang |
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[Jue'an 1354] Jue'an 覺岸. Shishi ji gu lüe 釋氏稽古略 T2037. — T2037 49.794c23–27 |
Jue'an reports that when Emperor Liangwu 梁武帝 (464–549) was the governor of Liang Province 涼州刺史, his wife Qie 郄氏, who was very jealous, turned into a giant python after her death. She appeared to him in a dream and asked him to save her. The Emperor thus compiled the Cibei daochang chanfa 慈悲道場懺法 in ten fascicles, based on the Buddhist Sutras, and asked the monks to perform a ritual of repentance. Qie was thus transformed into a deva. This repentance liturgy is also called Lianghuang baochan 梁皇寶懺. Entry author: Chenyi Wang |
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[Zanning 967] Zanning 贊寧 . Song gaoseng zhuan 宋高僧傳 T2061. — T2061 50.888b6–12 |
According to Zanning, Emperor Liangwu 梁武帝 (464–549) created the Chan liugen men 懺六根門, which Chengzhao 澄照 (dates unknown) abridged down to the Zhu fa tu 住法圖, and Zhenguan 真觀 (538–611) expanded to create the Cibei chan 慈悲懺 (T1909). The Liangwu chan 梁武懺 (T1909) was popular south of the Huai River 淮南. Entry author: Chenyi Wang |
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