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Journal of Indian and Buddhist Studies Vol. 55, No.3, March 2007
Continued
Study
of An Shigao's
Works
The terminology of the Mayi jing T 732 and the Faguan Jing T 611
HUNG Hung-lung
Introduction
The following paper discusses two texts in the Taisyuozou(大 正 藏),the Mayi jing(罵 意 經), which was translated by An Shigao(安 世 高),and the Faguan Jing(法 觀 經),which was translated by Zhu fahu(竺 法 護). The sutras records, which claim their translators to be as aforementioned, both originated from the Lidai sanbao ji (歴 代 三 寳 紀)1),however, as it is well known, the records of the Lidai sanbao ji are unreliable. In addition, according to the Shiyi zajing lu(失 譯 雑 經 録)of the Chusanzang jiji(出 三 藏 記 集T 2145) the translators of both texts are in fact
anony-mous2). Therefore, in this paper, I would like to present an analysis of the texts'
ter-minology that brings forth substantial evidence to verify the actual authors.
The
newly found Shiermen jing and .die shiermen jing3) which are both An Shigao's
works, are very useful resources for the analysis and verification presented in the
following.
Classification
of Sutras' Content
According to the research of the Japanese schoiar Hayashiya Tomojiro(林 屋 友 次 郎),it seems that the author of the Mayi jing is An Shigao.4)Yet, Prof Tomojiro only
mentioned this point; he did not offer substantial evidence to support this assertion.
However, interestingly I have found several paragraphs within the Mayijing that are
strikingly similar to the content of the Faguan jing, all containing terminology of
the distinct style of An Shigao.
The following chart is a classification of the two texts' content. For the sake of
convenience in making a comparison, the Faguan jing can be divided into two parts
consisting of five paragraphs, and the Mayi jing can be divided into three parts
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sisting of seven paragraphs.
The symbol ≒ represents the paragraphs that are almost identical , whereas the symbol≠represents the paragraphs which have completely different content.
Faguan jing Mayi jing
Part 1 Part 1
Paragraph 1 p. 240b28∼241a9 ≠ Paragraph 1 p. 530a26∼533b15
Part2 Part 2
Paragraph 2 p. 241a10∼241bl ≒ Paragraph 2 p. 533b15∼533c6 Paragraph 3 p. 241b2∼241b20 ≒ Paragraph 7 p. 534c2∼534c20 Paragraph 4 p. 241b21∼242a11 ≒ Paragraph 4 p. 533c15∼534b5 Paragraph 5 p. 242a12∼242a20 ≒ Paragraph 6 p. 534b24∼534c2
Part 3
Non-existent Paragraph 3 p. 533c7∼533c15
Non-existent Paragraph 5 p. 534b6∼534b23
Part 1
The content of Paragraph 1 in the Faguan jing is quite different from that of
Paragraph 1 in the Mayi jing, also, the latter is longer than the former. For this
rea-son, we have classified both texts' Paragraph I as Part 1, respectively.
Part 2
Within the two texts, we can find the following pairs paragraph have nearly
iden-tical content : Paragraph 2 of the Faguan jing and Paragraph 3 of the Mayi jing;
Paragraph 3 of the Faguan jing and Paragraph 7 of the Mayi jing; Paragraph 4 of
the Faguan jing and Paragraph 4 of the Mayi jing; Paragraph 5 of the Faguan jing
and Paragraph 6 of the Mayi jing. Thereby, this analysis subdivides these four pairs
of paragraphs as being contained in Part 2 of both texts, respectively. Because of
the existence of several differing words in Part 2 of both texts, we cannot
distin-guish which text is the more original. However, we can say that both texts definitely
come from the same source.
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Continued Study of An Shigao's Works (H. HUNG)
Part 3
The two paragraphs 3 and 5 of the Mayi jing, classified here as Part 3, do not
ex-ist in the Faguan jing.
Analysis of the Terminology in Part 2
We can find at least 11 kinds of terms or sentences that exist not only in both the
Faguan jing and the Mayi jing, but also in several other works of An Shigao. Those
terms or sentences are seldom seen in other authors' (or translators') works.
Therefore it is very distinct that the usage of those terms or sentences especially
be-longs to An Shigao's style.
1) yiwei renzkong意 爲 人 種5): This term also exists in the Anban shouyijing(安 般 守 意 經)6). 2) zhongzai種 栽:This term also exists in the Anban shouyi jing7) and the Mingdu wushi jiaoji jing(明 度 五 十 校 計 經)8) and the Ahan koujie shieryinyuan jing(阿 含 口 解 十 二 因 縁 經)9). 3) niandai念 待10): Here, the meaning of nian念is 'awareness'(vitarka), and the meaning of dai待is'pondering'(vicara)11) Both words
are acts of intellectualization, later called jueguan覺觀or xunsi尋 伺.This term also exists in the Shiermen jing(十 二 門 經)12) and Jie shiermen jing(解 十 二 門 經)13).And we find the term待 念, which has the same meaning, appearing in the Anban shouyi jing14) and the Jie shiermen jing15). 4)yiyutan nian feichang bai意 欲 貪 念 非 常 敗16):
There is a very similar term tan dangnian feichang bai貪 當 念 非 常 敗which ap-pears in Anban shouyijing17). 5) yin dangnian dui婬 當 念對18): The more complete sentence yin dangnian dui suoyou elu婬 當 念對 所 有 悪露appears in Anban shouyi jing19). The similar sentence tanyinyigi dangguanshen suoyou elu貪 淫 意 起 當觀 身
所 有 悪 露apｐears in Jie shiermen jing20). 6) chenhui nian dengxin瞋恚 念 等 心21): The sentence with the same meaning nian sidengxin shi wei zhi chenhui yao念 四 等 心 是 爲 止瞋恚 藥appears in Anban shouyi jing22), and the sentence chenhuiyi qi danghu dengxin瞋恚 意 起 當 護 等 心appears in Jie shiermen jing23). 7) yuchi nian benyigiexing feichang愚癡 念 本 一 切 行 非 常24): This sentence appears in Faguan jing, and the similar sentence yuchi nian benxing buchang愚癡 念 本 行 不 常appears
in the Mayi jing25). The sentence with the same meaning ziji benheyinyuanyou shi wei zhi yuchi yao自 計 本 何 因 縁 有 是 爲 止 愚癡 藥appears in the Anban shouyi jing26), and yuchiyi qi dangnian benmo愚癡 意 起 當 念 本 末appears in the Jie shiermen
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jing27). 8) duan shen shishi斷 身 十 事28): The same term also appears in the Ahan koujie shieryinyuan jing29). 9) zuo shishi cheng wuyin作 十 事 成 五 陰30):The simi-lar term shi shishi hewei wuyin是 十 事 合 爲 五 陰appears in the Ahan koujie shiery-inyuan jing31) 10)jingyan xingdao juezhe dechu經 言 行 道覺 者 得 出32):The simi-lar sentence jingyan congdao de tuo經 言 從 道 得 脱appears in the Anban shouyi jing33). 11) bufu xiang不 復 向34):The same term also appears in the Anban shouyi jing35) and the Ahbitan wufaxing jing(阿 毘 曇 五 法 行 經)36). From the above evidence
of the terminology analysis, we can decidedly say that Part 2 of both texts was
ren-dered by An Shigao.
Analysis of the Terminology in Part 3
The content of Part 3 only appears in the Mayi jing. The following analysis of
one sentence and two terms from within Part 3 shows, undoubtedly, that it is a
ren-dering in the style of An Shigao.
1) shouzhi bianguan gu. jingyan zhiguan juxing. weide sidi.守 止 便觀 故 ・經 言 止 觀 倶 行 ・爲 得 四 諦37):The similar sentence zhiguan ju suixing... ling weizuo sishi止 觀 倶隨 行...令 爲 作 四 事appears in yinchiru jing(陰 持 入 經)38). According to this phrase's content, the term sishi四 事refers to same meaning as sidi四 諦In
anoth-er sentence with a similar meaning eyi zhi biande guangu...weide sidi悪 已 止 便 得 觀 故...爲 得 四 諦appears in Anban shouyijing39), even though it lacks the term zhi-guan juxing止 觀 倶 行.Other than An Shigao, translators in early Chinese Buddhism seldom utilized the term zhiguan juxing. 2) yi bian zou意 便 走40):This term also appears in the Anban shouyijing41). 3) bu zhuan yi不轉 意42): This term also appears in the Anban shouyi jing43) and the Jie shiermen jing44).
Analysis of the Terminology in Part 1 of the Faguan jing
In the following, we will examine seven terms or sentences in Part 1 of the Faguan
jing and analyze their usage, which is characteristic of An Shigao's style.
1) dang lijie shenyi chi. chizhe weiy,igie wusuofan.當 立 戒 身 意 持 ・持 者 爲 一 切 無 所 犯45): The similar sentence shenchi gijie yichi san jie. Shiwei shenyi chi ye.身 持 七 戒 意 持 三 戒 ・是 爲 身 意 持 也appears in the Anban shouyijing46). 2) tandaofa xing-dao貪 道 法 行 道47): The same term appears in the Anban shouyi jing48). 3) zuoxing
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Continued Study of An Shigao's Works (H. HUNG)
dao坐 行 道49): The same term exists in the Anban shouyijing50)and the Mayijing51) . 4) shangye houye上 夜 後 夜52): This word appears in the Pufayi jing(普 法 義 經)53)
, and the Qichu sanguan jing(七處 三 觀 經)54). This term was translated as Chuye houye初 夜 後 夜at a later time. 5) chuxi ruxinian mieshi出 息 入 息 念 滅 時55) This term also exists in the Anban shouyi jing 56). 6) ke zi guanshen. yike guan tarensh-en...youshi buke zi guanshen. yi buke guan tarenshen.可 自 觀 身 ・亦 可 觀 他 人 身 ・... 有 時 不 可 自 觀 身 ・亦 不 可 觀 他 人 身57)。We can find the similar sentences youshi ke zi guanshen. yike guan tarenshen...youshi buke zi guanshen. yi buke guan tarensh-en有 時 可 自 觀 身 ・亦 可 觀 他 人 身 ・有 時 不 可 自 觀 身 ・亦 不 可 觀 他 人 身appearing in the Anban shouyi jing58). 7)jianfei dangnian fengzhang. jian bainian sirengu. jian-ni meijian-nian siren yuhuaishi se zhuan ginghei. Jian chisu nian xie.見 肥 當 念 逢 脹 ・見 白 念 死 人 骨 ・見膩 眉 念 死 人 欲壞 時 色轉 青 黒 ・見 赤 紫 念 血59)。The similar sentences 見 肥 當 念 死 人 脹 ・見 白 當 念 死 人 骨 ・見 眉 黒 當 念 死 人 正 黒 ・見 朱 唇 當 念 血 正 赤are contained in the Anban shouyijing60). And the sentences意 愛 女 人 身 白 好 當 念 死 人 骨 正 白 ・意 愛 女 人 肌 肉 好 當 念 人 死壞 時 身 降 痕 ・意 愛 女 人 脣 赤 好 當 念 死 人 壞 時 四 正 赤 ・意 愛 女 人 眉 黒 好 當 念 死 人壞 時 正 青 黒appears in the Jie shiermen jing61).
Analysis of the Terminology in Partl of the Mayi Jing
Liu bolomi六 波 羅 蜜:The term Liu bolomi appears in Part l of the Mayi Jing62) and it is a very important concept of Mahayana Buddhism. Although Kang Senghui used the similar term liudu六 度in Liuduji Jing63), neither An Shigao nor his disci一
ples
had. So it
is
possible
that
Part l of the Mayi Jing is
a composite of text
by An
Shigao and another author. In agreement with Hayashiya Tomojiro's
assertion,
the
Mayi Jing seems to be a work of An shigao,
but we can not declare
this
with
cer-tainty.
Summary
of the Terminological analysis of the Faguan Jing
In the analysis
of the 19 terms or sentences
cited
from the Faguan jing,
it
is
ap-parent
that
they all
correspond
to An Shigao's
style
of oral
rendering. The
follow-ing list
tallies
the number of these
terms or sentences
that
appear in other works by
him.
Anban shouyijing 15 Jie
shiermen
jing
6
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Ahan koujie shieryinyuan jing
3
Ahbitan wufaxing jing
1
Mingdu wushi jiaoji jing
1
Pufayi jing
1
Qichu sanguan jing
1
Shiermen jing
1
In addition, from the above list, we can find the number of terms appearing in
the Anban shouyi jing is the most out of all other An shigao's works. Moreover, the
beginning paragraph of the Faguan Jing64) diyi heyigu shuxi...yidexing.
weidiy-ichan第 一 何 以 故數 息...以 得 行 爲 第 一禪is closely connected in meaning to a part of the Anban shouyi jing and originally should be placed befbre the sentence shusi yiwei sueidierchan數 息 以 爲隨 第 二禪65).
Conclusion
It is likely that the Mayi Jing is An shigao's work, since apart from the term Liu
bolomi, most of the terminology is characteristic of his style. Regarding the Faguan
Jing, contrary to the previous assumption, it was not translated by Zhu Fahu, but
rather is an oral rendering by An shigao, as can be can be clearly determined by the
analysis of the terminology. Moreover, the beginning paragraph of the Faguan Jing
diyi heyigu shuxi...yidexing weidiyichan contains partial content of the original
translation of the Anban shouyi Jing , which is also a work of An Shigao.
(Because of limited space, the footnotes are deleted)
〈 Key word〉 An Shigao, Mayi jing, Faguan Jing, Anban shouyi jing (Assistant Professor, ASIa Un1VerSlty, Taiwan)
