Petakopadesa

An Early Chinese Translation Corresponding to Chapter 6 of the Peṭakopadesa: An Shigao's
"Yin chi ru jing" Ṫ 603 and Its Indian Original: A Preliminary Survey
Author(s): Stefano Zacchetti
Source: Bulletin of the School of Oriental and African Studies, University of London, Vol.
65, No. 1 (2002), pp. 74-98
Published by: Cambridge University Press on behalf of School of Oriental and African
Studies
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An early Chinese translation corresponding to
Chapter 6 of the Petakopadesa
An Shigao's Yin chi rujing T 603 and its Indian
original: a preliminary survey'
STEFANO ZACCHETTI
The International Research Institute for Advanced Buddhology, So
I. The Yin chi ru jing T 603 translated by An Shigao and its Indian
introductory remarks
In recent years, the field of Buddhist studies has witnessed renew
the
Laterstudy of the Parthian
Han Dynasty),2 An Shigao
the earliest -t~ -r (active
translator since scriptures
of Buddhist 148 A.D., during
into the
Chinese.
This is certainly not without reason.3 On the one hand, An Shigao is the
first historical figure of Chinese Buddhism. His activity at Luoyang f %#
inaugurated the long, glorious history of Buddhist translation. Signs of his
influence can be found in the terminology of several subsequent translators.
Some of An Shigao's renderings were preserved in the standard scriptural
idiom of Chinese Buddhism, and are thus still in use.4
Moreover, a doctrinal lineage-if not a school-dating back to the great
Parthian translator flourished during the Three Kingdom period (third century
A.D.), and exercised a lasting influence on early Chinese Buddhist thought.5
However, An Shigao's relevance is by no means confined to the realm of
Chinese religious studies. His translations are among the earliest datable
Buddhist texts we possess, and generally predate their Indian parallels, when-
ever we find them, by centuries. This makes An Shigao's corpus an invaluable
source for Buddhist philologists.
'I wish to express my sincerest gratitude to several friends and colleagues for helping to
improve this work. Professor Paul Harrison and Professor Tilmann Vetter (under whose guidance
I began the study of An Shigao's translations several years ago) kindly agreed to read an earlier
draft of this article and provided me with many invaluable suggestions. I am also indebted to
Professor Florin Deleanu and Professor Nobuyoshi Yamabe, who kindly sent me copies of their
important works on An Shigao. I also wish to thank Professor Deleanu for a number of important
suggestions, for the most part communicated to me on the Shinkansen heading for Kyoto. Last,
but certainly not least, my heartfelt thanks are due to my dear friend Professor Antonio
Rigopoulos of Venice University, who, with his extensive knowledge of the Pali canon, assisted
me in a variety of ways. Needless to say, I am the only person responsible for any errors in
this article.
2 An Shigao's biography can be found in Huijiao's 4Rk Gao seng zhuan *r iq1JT 2059,
pp. 323a 24-324b 12 (pp. 4-9 of Tang Yongtong's * # ] lq annotated edition. Zhonghua shuju,
Beijing, 1992); translated into Italian by Forte (1968: 152-61); into French by Robert Shih
(1968: 4-12).
3 See also remarks by Antonino Forte in his important study on An Shigao (1995), especially
pp. 6-7.
4 On the whole, An Shigao's terminology is remarkably obscure. One can, however, mention more
or less felictious renderings such as fa ;k, introduced by An Shigao as one of the equivalents of
dharma (e.g. see YCRJ p. 173b 15 and passim, cf. Petakopadesa p. 112, 11 and passim), or shi A- for
vijfiana (YCRJ 173 b 8 and passim) etc. Of course, An Shigao's influence was stronger on the archaic
translations. Thus, for instance, in rendering the Abhidharmic terminology present in the
Paicavim.tatisdhasriki, the two earliest translators of this Praji-aparamita, Dharmaraksa and Wu
Chaluo -' W (*Moksala?), relied heavily on An Shigao's models (especially the YCRJ and the
Anban shouyi jing -4? ,-,, T 602): e.g. see the list of the thirty-seven bodhipdksika-dharmas
in Wu
5 TheChaluo's Fang
key figure guangjing
in this particular jA, T 221tradition
doctrinal p. 2c 8-9, and cf.the
was, perhaps, YCRJ p. 173cmaster
Sino-Sogdian 25-6.
Kang Senghui
century A.D. On An}t-Shigao's
, active in theinKingdom
tradition of Wu
early medieval ., Ig during
Buddhism, theLink's
see Arthur second half
detailed of the third
study (1976); on Kang Senghui, see Zircher (1972: 51-4).
Bulletin of SOAS, 65, 1 (2002). 74-98. ? School of Oriental and African Studies. Printed in the
United Kingdom.
AN SHIGAO'S YIN CHI RU JING 75
Unfortunately, several factors hinder us from

treasure. The main problem is An Shigao's translat
resulted in an extremely intricate syntax (far rem
ard), and in an erratic lexicon, full of inconsistenc
Shigao's translations some of the most obscure scr
canon. Another, closely related, problem is tha
many cases the only valid hermeneutical key t
Sanskrit, Pali, Tibetan or later Chinese texts often
The
T 603 text under
(Canonical text7discussion in this the
on the aggregates, article, named and
constituents Yinthe
chisense-fields,
ru jing & #,)R
hereafter YCRJ; in two juan ;&)s after the content of its first section, has, in
my opinion, various features of interest in relation to the general study of An
Shigao's translations.
To begin with, the YCRJ is, among the texts ascribed to An Shigao, one
of the four which may be attributed with the highest degree of probability9 to
the great Han translator: it is registered in the earliest extant bibliographical
catalogue, the one and

(hereafter CSZJJ), included in Sengyou's
its attribution to AnChu sanzangjiji
Shigao + - j-.-_
is confirmed by , T 2145
Dao'an's
the A.-
earliest preface."'
Buddhist The YCRJ
scriptures caninto
translated therefore
Chinese. be safely this
Moreover, considered
text one of
enjoyed considerable success in early medieval Buddhism: one of the earliest
Buddhist works composed in China is a commentary on the YCRJ, the Yin
chi ru jing zhu 141N , T 1694 (hereafter YCRJZ; see part IV below).
However, the YCRJ's main interest lies in its scholastic-oriented content:
indeed this is one of the few treatises which can be safely ascribed to An
Shigao. This is not without importance, since it is connected to the much
debated question of An Shigao's own doctrinal affiliation.
Some hypotheses as to the nature and the origin of the YCRJ have been
raised by modern scholars, notably Yamabe," Ren Jiyu12 and Tsukamoto.13
6 On An Shigao's style, see Ziircher (1991: 283); on his terminology, see also remarks by Vetter
and Harrison (1998: 199-200). A classical description of Han Buddhist translations, from a
linguistic viewpoint, is provided by Ziircher (1977).
The peculiar use of jing A to denote this text, which clearly is not a sutra, was already noted
by Demieville (1954: 353, n. 1) and Ui Hakuju (1971: 184-5 and 199-200).
8 Two modem studies concerning the YCRJ deserve particular mention. Firstly Ui Hakuju's
Japanese annotated translation (both of the YCRJ and its early commentary, T 1694), which is
part of his posthumous study 'Shina bukkyo saisho no yakky6 gudensha An Seik6 no
kenkyf '- t 4J t, in: Ui Hakuju (1971: 114-200). A detailed
analysis of the YCRJ is carried out in the first volume of the History of Chinese Buddhism ed
Ren Jiyu (1981: 230-96). This latter, though unsatisfactory in places, still proves very useful.
9 See Demieville (1954: n. 1: 353), Zuircher (1972: 33, and n. 83: 331). Establishing a re
attribution is often, in the case of celebrated early translators, a delicate problem. Thus, for inst
over the centuries an increasingly large number of translations were falsely ascribed to An Shiga
ZiArcher, 1991: 278). According to Ztircher's study on Han translations (1991: 297-8), only sixteen
which survive today may be reasonably attributed to the Parthian master.
1o See the catalogue in the CSZJJ, p. 5c 24; Dao'an's preface to the Yin chi ru jing ca
found in CSZJJ p. 44cl-45a (An Shigao's translation is mentioned at p. 44c 19-22). S
Forte (1968: 185-8).
"1Yamabe, in his interesting 1992 study on Yogacara elements in An Shigao's translat
has drawn attention to some similarities in content between the YCRJ (described by Yam
'a type of meditation manual') and part of the Sravakabhiimi section of the Yogdcarabhim
summa of the Yogacara school (Yamabe, 1997: 157-62). However, in my opinion, the elem
shared by the two texts are all very common Buddhist concepts (i.e. skandha, dhatu, ayatana
Four Noble Truths, the pratityasamutpada, etc.), and are better explained as the pa
incorporation of a layer of early Abhidharmic material (see part III below). This being th
similarity, even in the sequence of the terms expounded by the two texts, does not nece
imply a direct genetic connection between YCRJ and the Sravakabhumi.
2At the beginning of his analysis of the YCRJ, Ren Jiyu (1981: 231), probably following
Yongtong (1983: 82) states that it 'belongs to the system of Hinayanic Abhidharma'. Elsewhere
1981: 229 and n. 3) the author makes it clear that the Abhidharma introduced by An Shigao is
the Sarvistivaidin school, even if no detailed evidence for this statement is provided.
'3 Tsukamoto (1985: 84-5) underlines the pivotal role played by the categories of skan
76 STEFANO ZACCHETTI
A fact which has so far hindered the

of a clear Indian parallel. However, a
preserved. It can be found, quite unexp
In fact, An Shigao's YCRJ agrees alm
(Suttatthasamuccayabhitmi, i.e. 'Comp
of the Petakopadesa (Instruction on t
on hermeneutical methodology preser
The Petakopadesa, together with th
contentl-7-is considered canonical (as
Burmese, but as non-canonical by oth
This treatise has traditionally been
Mahakaccayana (Skt. Mahakatyayana)1
was associated with the compilation o
was composed at a much later date21
In comparing the YCRJ with the Pe
needed: here I will confine myself to
the light of the corresponding Pali tex
The relationship between the two s
parallelism: a couple of examples, sel
strate that the sixth chapter of the Pet
of the very same text (in the followi
the YCRJ).
The following passage contains a ch
Noble Truths:
dhdtu, dyatana, which he implicitly takes as representative of the whole YCRJ, in the Abhidharma.
At p. 83, remarking that An Shigao is commonly described in the sources as an Abhidharma
specialist (see Dao'an's description in CSZJJ, p. 43c 20), he observes: 'Since in Northwest India
one of the Hinayana schools, that of the Sarvastivada, had already taken root with its well-
developed Abhidharma, it is only natural that a Buddhist practitioner from Parthia ... should be
thoroughly versed in the doctrines of that school, i.e., in Abhidharma'.
14 Pp. 112-40 of the PTS edition; however, according to N~anamoli's convincing analysis (1964,
n. 569/1 p. 187), the chapter, as it has been transmitted, actually ends at p. 153, 11 of the same
edition, but it is incomplete in its final section. Unfortunately, the YCRJ is even shorter, given
that it ends at p. 138, 14 of the Petakopadesa (on this issue see part II, p. 88).
15 Nranamoli (1964: 155) translated this title as 'Compendium of the thread's meaning'; for
his interpretation of the term sutta, see Nanamoli (1962: xxxii-xxxiv).
16 On this text see Nranamoli (1962: xiii-xxvi and 1964 (Introduction), Mizuno (1997: 119-48),
Bond (1996a), von Hintber (1996: 80-2), Norman (1983: 108-9), Warder (1980: 316-9), Lamotte
(1958: 207), Nakamura (1980: 114).
17 According to Potter et al. (1996: 99), 'These books are actually two different recensions of
the same text, the Nettippakarana being somewhat improved and thus accepted as the definitive
version by the Theravadins'; see also annamoli (1962, Introduction), Norman (1983: 110), Warder
(1980: 319), Mizuno (1997: 141). However, more recently von Hiniiber (1996: 81-2) has
convincingly challenged the opinion that the Petakopadesa is older than the Nettippakarana, and
even that the two works are directly connected.
18 Potter et al. (1996: 99), Warder (1980: 299), Lamotte (1958: 174). As preserved in South
Asia, the text corresponding to that underlying the YCRJ has thus become part of the Suttapitaka.
In terms of content, however, the YCRJ gives every appearance of being a sort of Abhidharma text.
'9 On this personage, see Lamotte (1958: 207-9) and Lamotte (1944, n. 2: 109-10); cf. Norman
(1983: 108).
20 Warder (1980: 220).
21 Norman (1983: 108) following Janamoli (1964, p.XI), proposes the second century B.C.
(' or even earlier'; see also ibid.: 110) as the probable date of composition of the Petakopadesa.
This opinion is substantially shared by Bond (1996a: 381: 'around 150 B.c.'), also with regard to
the Nettippakarana. On the dating of the Petakopadesa, cf. below n. 98. Norman (1983: 110; cf.
also Gethin, 1992: 92-4) has observed that in the Nettippakarana there occurs the Arya metre,
whose use in Pali was limited to an early period. This suggests both an ancient date and a
Northern origin of this treatise (or, at least, of some portions). To a certain extent, this hypothesis
holds true also for the Petakopadesa (on the presence of the Arya verses in the latter see von
Hiniber; 1996: 81 ? 168).
YCRJ22 Petakopadesa23
(p. 114, 13-16)
cattari ariyasaccmni dukkham
(p0173c (p0173c24) )Ijo i&
samudayo A maggo
nirodho , - ca.
Dukkham yatha samasena
~o khandhasarTram [so variant
n. 446/2
n. 14 S.B1:
p. Na"namoli
157): (1964,
dhammacariyam; PTS:
dhammacariyarm] mdnasan,
ca. Samudayo samdsena
avijjd ca tanha ca. Nirodho
samasena vljja ca vimutti ca.
Maggo samdsena samatho ca
vipassana ca.24
There are the four Truths: suffering, the accumulation25 [of
cessation, the way. Suffering, to define it in essential terms,26
thought. Accumulation [of suffering] is, in essential terms, i
worldly craving.28 Cessation is, in essential terms, knowledge a
The way is, in essential terms, tranquility and discernment.29
22 The YCRJ is quoted from the CBETA www version (URL: http://ccbs.n
Taish6 vol. 15, downloaded on 17 July 2000), checked against the Taisho printed
from the Taishi's apparatus are quoted only where necessary. In some ancien
YCRJ
sake of (such as theinKorean)
convenience, a few
this article characters
I have (45-,
followed the '-) arereadings.
current printed in peculiar variants. For the
23 The Petakopadesa is quoted from the Pali Text Society edition, according to the page and
line number; variants are quoted, only when necessary, from the apparatus of the PTS.
24 Tr. 1NaTnamoli (1964: 157): 'There are four noble Truths: Suffering, Origin, Cessation, and Path.
Suffering as a compound is any behaviour not according to the True Idea [reading dhammicariyanm,
see n. 27 below] and [like] mentality; Origin as a compound is ignorance and craving; Cessation as a
compound is science and deliverance; the Path as a compound is quiet and insight'.
An Shigao's rendering of samudaya (' the origin [of suffering] ') was widely adopted by other
early translators. This xi W is to be taken in the sense of xi *: 'to pile up': see HYDCD vol. 9,
p. 645b, cf. Karashima (1998: 483); it is, probably, a hyper-etymological translation (cf. udaya,
'increasing, growing, etc.'); see also Vetter and Harrison (1998: 212, n. 4).
26 , corresponds to samdsena, 'summarily', which Nanamoli (1964: 157) renders as 'as
a compound' (probably referring to the combination of two terms which are used to define each
Truth); however, An Shigao's interpretation seems preferable.
27 In this passage, the textual tradition of the Petakopadesa presents some variant readings. Instead
of PTS dhammacariyam, Nanamoli (1964, n. 446/2: p. 157) chose the variant (to be found in another
edition, Rangoon 1956); see Narnamoli (1964: p. xxxiv) dhammacariyam, which he translates
as 'any behaving not according to the True Idea'. However, An Shigao's reading,
4* explain:
to ,IF- ,, one
seems
maytoconjecture
be closerthat
to An
theShigao's
variant khandhasarTram,
original though
simply read *sarTraif here khandha-
ca manasaif ca (I mustis somewhat difficult
thank Professor Vetter for remarks on this point). This reading is also indirectly supported by another
passage of the Petakopadesa (pp. 19, 27-20, 1; tr. &Nanamoli, 1964: 23), where kdya and citta are
mentioned as two of the seven terms under which dukkha can be subsumed. See also the YCRJZ,
which plausibly comments upon this point in similar terms (T 1694, p. 1 la, 23-4): 'The Master said:
the body, [this] is the root of all suffering. Bodily suffering and mental uneasiness: the essential lies in
these two things, therefore [the YCRJ] says "in essential terms" (--)'.
28 1if.- .1~ : this rather obscure expression might reflect, as a free rendering, a variant
*bhavatanha. Cf. the parallel of this definition at Petakopadesa p. 123, 22: avijja ca bhavatanhd ca
(although at this point the YCRJ 176b 12 only has !). Cf. also the analysis of the latter
compound in Petakopadesa p. 118, 23ff.: yo bhavesu rago, etc. ... ayam bhavatanha, which is
translated
senior in the
colleague YCRJ Seishi
Professor (175b Karashima
5) as 4 f ffor"afremarks
o o ;-Jon- fthis
] ofi ot... etc. (I wish to thank my
point).
29 This definition of the Truth of the Path is also mentioned in the Sarvastivadin summa, the
Mahivibhisa,
also de la ValleeT Poussin
1545 p.(1980),
397b 3-4, where it is ch.
Abhidharmakosa attributed
6 n. 3, pp.to122-3
the Darstantika school
and Bareau (1955: (--i-f);
123); cf. see
Deleanu (1997: 37). Another partial parallel to this whole section on the Truths-though without
explicit reference to the ariyasaccaini-can be found in the YCRJ itself: see p. 176b 10-14
(Petakopadesa p. 123, 20-23). Nanamoli (1964: 169) pointed to DTgha ui, pp. 273-4
(Dasuttarasuttanta) as a parallel to that passage. If that is indeed a quotation from the
latter scripture, as seems probable, it is interesting to observe that it does not correspond
One of the most characteristic con

the Petakopadesa is that of a group o
negative factors and nine correspond
terms in the two versions is as follows:
(p. 118, 11-21)

(p0175a25) kt.*~A * 9A--ll31s ' nava paddni yattha sabbo
akusalapakkho
4i-, o
f j*o(p0175a26)
44 a .*.a-J*;i~.. , - 0-1-*sanigahamr [so Nanamoli,
1964 n. 470/1 p. 163]
samosaranam gacchati.
Katamdni nava
padani? Dye mtlakilesd, tTni

akusalamiildni, cattaro
vipallisa.
Tattha dye malakilesd: avijji
~i[g (p0175a27) , AllPT o --A o A.
ca bhavatanha ca.
0 t A ,. (p0175a28) o
SAi *0-) % o l- 0 - 'A 0o4a I,0 (pO Tfni akusalamdlani: lobho
doso moho ca.
175a29)A4., o *1 A ll o
-* V l o li l fT* o 4 (p0175b01) '' Cattacro vipalldsd: anicce
*A1t& i N A*Oj N ( AXOJok A,- (p0175b niccan ti safliUivipalldso
cittavipalldso ditthivipalldso.
02)1,0 o0 t ., *4JA.*'~i' 9 N #I s ,P4 Dukkhe
o sukhan ti
. (p0175b03) .k "-O.-L-? " oL o sannivipalldso cittavipalldso

ditthivipalldso. Anattani attd
ti saifia-vipalldso
cittavipalldso ditthivipalldso.
Asubhamhi subhan ti
sanfnivipallhso cittavipalldso
ditthivipalldso.32
exactly to any of its other surviving versions: i.e. the Pali Dasuttarasuttanta; the Shi shang
jing *-.At
jing , T preserved in the
1, p. 53a 13-15 andChinese translation
19; cf. also the sutraof theto
next DTrghagama (see Chang
the Daiottarasittra, the ahan
Zengyijing -- , T 1, p. 57c 7-10), belonging to the Dharmaguptaka School (Enomoto, 1986:
25); the Central Asian Sanskrit fragments (cf. Mittal, (ed.), 1957: 56 and 58) and An Shigao's
own translation of the Da'ottarastitra (Chang ahan shi baofa jing -&T+" -# ? .- T 13; cf.
p. 233c 17-19), which represent the Sarvastivadin version of this saitra (de Jong, 1966: 4-5 and
n. 3, 20-21). The wording of the text quoted in the Petakopadesa is almost identical to that of the
corresponding Sanskrit passages, but the sequence of items is completely different.
30 Bond (1996a: 394), Warder (1980: 317-8); according to the latter, this double series of nine
factors represents one of the cornerstones of the particular exegetical method expounded in the
Petakopadesa (see also Nranamoli, 1964, pp. xxiii-xxiv). Indeed, these categories hold an outstand-
ing position also in the Nettippakarana: see Bond (1996b: 405).
So read Song, Yuan and Ming editions (--), as well as Jin k (see Zhonghua Dazangjing
vol. 36, p. 134c 5 and p. 139c 4-5). The Korean edition (and subsequently T 603) has .
32 Tr. Nlnamoli (1964: 163) (I have modified the translation of the section on distortions):
'There are nine terms wherein all the unprofitable comes to be comprised and meets together.
What nine terms? The two root-defilements, the three unprofitable roots, and the four distortions.
Herein, the two root-defilements are ignorance and craving-for-being. The three unprofitable roots
are greed, hate and delusion. The four distortions: 1. To consider the impermanent as permanent
constitutes distortion of perception, distortion of thought, and distortion of view. 2. To consider
the painful as pleasant constitutes distortion of perception, distortion of thought, and distortion
of view. 3. To consider what is not self as self constitutes distortion of perception, distortion of
thought, and distortion of view. 4. To consider the ugly as beautiful constitutes distortion of
perception, distortion of thought, and distortion of view'.
The nine items33 represent the fact that all the n

into a group (?) and, as a consequence, flow:34
subsequently, fetters and sins come into existen
of evil and there are also four distortions.
What are those two radical sinful diseases? The first is ignorance, the
second is the craving which precipitates [beings] into existence;36 [these] are
defined as the two roots.
What are the three roots of evil? The first is greed, the second is hatred,
the third is delusion; these are defined as the three roots of evil.
There are four distortions. What are the four distortions? Thinking of
what is impermanent as permanent: this is a distortion of notion, a distor-
tion of thought, a distortion of view; [all] this constitutes one distortion".
The distortions of notion, thought and view which consider what is painful
as agreeable, what is not self as self, what is impure as pure are described
as above; these are defined as the four distortions.
It is quite clear that, apart from a few minor variants, the two texts, the
YCRJ and the Petakopadesa, share the same reading. This is also true of
the rest of the YCRJ: An Shigao's version is sometimes more detailed than its
Pali counterpart (which in some places tends to shorten the lists of terms) but,
on the whole, the textual structure, and even the precise wording of the two,
proves remarkably consistent. In fact, here we do not face those complicated
patterns of agreement and divergence so familiar to scholars who compare
different recensions of sfitras.38
II. A synoptic table of contents of the Yin chi ru jing compared with the Pali
Petakopadesa (ch. 6)
Leaving aside for the moment other issues of doctrine or textual history, in
this section I will summarize the content of the YCRJ, establishing its concord-
ance to the Petakopadesa. Given that the YCRJ's only surviving parallel is in
Pali, I have indicated in this language the putative originals of the most
important terms occurring in An Shigao's translation; this, of course, does not
33 Following a suggestion from Professor Deleanu, I take juechu Q.,A, here and at p. 176a 7,
together as a translation of paddni, probably in the sense of 'distinct items [of a list]'. The YCRJZ
T, 1694,this
However, p. 17a 14 explains
interpretation jueto,. make
appears as 'to separate
sense from
only with evil
regard thoughts
to the (, opositive
list of nine , ).
factors (YCRJ 176a 7ff.).
34 As Professor Harrison kindly suggested, liu f (' flow') is very probably a direct rendering
of samosarana (cf. the root sr, 'to flow'). An Shigao's translation of this phrase is particularly
obscure (cf. Ui, 1971: 137-8). My rendering is tentative, and mainly follows p. 176a 7-8, where
the list of nine positive factors is introduced; in correspondence to that passage, the Pali parallel
has, mutatis mutandis, the same wording as the list of negative factors (see p. 122, 6-7 and cf.
Nanamoli 1964, n. 492/1 p. 167): Nava paddni yattha sabbo kusalapakkho sarigaham samosaranam
gacchati), whereas the YCRJ, with a typical variation, has a clearer rendering:
, aofgallgo
category the# - #'-6
pure 5 0,:
dharmas (59 =~kusalapakkha)
th , i.e. 'There are nine
to fall under crucial
grouping'. points, which cause the
35 Apparently this is simply a long paraphrase of mulakilesa, 'fundamental impurity'.
36 This, again, must be a paraphrase, not completely correct in this context, of bhavatanha,
'craving-for-being' (as Nhinamoli (1964: 163) translates it), elsewhere simply translated as "
(e.g. p. 175b 5-6); cf. also n. 28 above.
37Here the YCRJ partially anticipates a pattern of exposition of the vipallasas that in the
Petakopadesa is introduced just a few lines later (see n. 48 below), where a categorization of
distortions is established into one, four and three items.
38 That the correspondence between the YCRJ and the Petakopadesa is so close is no surprise:
the typology of the textual tradition is, indeed, quite different from that of the sutras. In the case
of the latter, the existence of several parallel recensions, originating from a common archetype
long ago, is usually the rule. The Petakopadesa is, on the other hand, a single work, with several
peculiar features. The textual tradition of this kind of work is thus less likely to present
significant variants.
necessarily mean that the YCRJ was

problem see part IV below). This be
only some of the variant readings oc
Petakopadesa. In the right-hand c
number (?), as established in Nanam
according to the PTS edition of the
YCRJ Petakopadesa ch. 6

(173b 5-6) Introductory lines: all that the ? 436
Buddhas practise and teach consists of threep. 112, 1-2
categories: aggregates, constituents and sense-
fields.
(173b 7-21) Exposition, based on the series of ?437

sense-fields, of the five aggregates (-r*, khandha) 112, 3-18
(173b 21-25) The aggregates should be known as ?438
being impermanent (l4 Ps), painful (*), empty 112, 19-20; less
(*), not self ( 4J'). Moreover, there are two expanded: ... aniccamr
forms of comprehension to be applied to the dukkham *suj am40
anatta ti esa etesam
aggregates: comprehension by wisdom (, h parifna.
or *C. .a, iidnaparinia), and comprehension by
abandonment (1rAv or ajIrj4i, pahanapariifida).39
(173b 26-27) Definition of the term yin p ?439
(khandha). 112, 22-113, 3
(173b 27-c 10) Exposition of the eighteen ?440-42
constituents (-tI- , , dhatu); two forms of 113, 4-18
parinflda applied to the constituents (idem as the
aggregates); definition of dhatu.
(173c 10-22) Exposition of the twelve sense-fields ?443-5
(+ -fA, dyatana), two forms of pariifi-a, 113, 19-114, 12: Here
definition of dyatana (idem as above). the definition of the two
pariiiaids matches exactly
that of the YCRJ.41
(173c 22-24) Four truths (vs1, cattari ?446

ariyasaccani). 114, 13-16
(173c 24-29) Introduction to the thirty-seven ?447

categories of dhammas (I-t-- ;, 42 114, 17-22 (up to ... so
bodhipakkhika dhamma), said to be characteristic maggo).
39 In the Petakopadesa, these two forms of pariiiiad are mentioned only with regard to the
sense-fields (pp. 113, 24-114, 4).
40 The YCRJ confirms Nfnamoli's conjecture (1964, n. 438/1 p. 155); PTS: saifa.
41 According to N&anamoli (1964, n. 444/1 p. 157), 'This twofold division of pariiiaid seems
confined to this work ...'; however, it is not unknown in sources other than the Pali canon: e.g.
in the Sarvastivadin Abhidharma. One can refer, for instance, to the Mahavibhdas T 1545 pp. 175a
9ff., although the definitions provided there are different from those found in the Petakopadesa
(on the jiiainaparijya, see p. 175a 15-16; on the prahanaparijfi, p. 175b 8-9). See also
Abhidharmakosa, vol. 2, p. 677 (tr. de la Vallee Poussin, 1980, Abhidharmakoaa ch. 5 p. 110 and
ibid. n. 1).
one 42 Jingfa
of the .f.f, which
equivalents of the can
termbedharma
translated, after
occurring Harrison
in An Shigao's(1992:
corpus,59), as 'scripture/dharma(s)',
as well as in other is
early translations: e.g. see Lokaksema's Dao xing jing it4- T 224 p. 427b 12 and passim; see
also Harrison
equally occurs(1990: 241). On this
in Lokaksema's term, and see
translations, theHarrison
somewhat(1992:
related rendering . = dharma, which
58-9).
of the Buddhas of the three periods of time, as

well as the way leading to nibbana (,-tf i)A,
for Paccekabuddhas and Savakas.43
These categories are elucidated in detail as ?448
follows: 114, 23-25: in the
(173c 29-174a 9) Four foundations of Petakopadesa, only the
incipit of the first
mindfulness (v. t.iL, satipatthana); satipatthana is quoted;
the subsequent
expositions of the
bodhipakkhika is
abbreviated, mentioning
only the main categories
involved.
(174a 10-18) four forms of right abandoning ?449

(VV +_& Ar); 44
(174a 18-27) four bases of supernatural power

(v'W#, iddhipada);
(174a 28-30) five faculties (jE, indriya); ?450
meaning of faculty; 114, 26-115, 2:
indriyattha
(174b 1-4) five forces (j. , bala); meaning of ? 451

force; 115, 3-4: balattha.
(pp. 174b 4-7) seven thoughts [which make up] ? 452
115, 5-6
enlightenment (-EL-t, bojjhaniga);
(174b 8-22) eightfold path ( >%4, attharigiko ? 453-457
maggo). After an enumeration of the constituents 115, 7-116, 5
of the path, the YCRJ introduces their threefold
classification into three classes (4, khandha),
i.e. A4t (slakkhandha), ,t (samddhikkhandha)

and A- (paifikikkhandha), thus providing
grounds for further elaboration. Each khandha
involves the eradication of certain errors, the
diagnosis of a certain form of feeling (- j,
dukkhavedand, t , sukhavedand, * - f ,
adukkham-asukhavedand) and, as a consequence,
the three states of existence (gk4,
kdmadhatu, j S, gradually
ariipadhatu) are r4lpadhatu, A &1, k,
surpassed.
(174b 23-175a 24) Long exposition, in three ?458-469
parts, of the twelvefold chain of dependent The Petakopadesa begins
origination. At first (174b 23-c4), the twelve the exposition of the
links (-t - ) are simply enumerated, from avijjda paticcasamuppada.
43 Cf. the exposition of the bodhipiksikas in the Da zhidu lun k~ 4 ~V* (attributed to
Nagarjuna, and translated by Kumarajiva at the beginning of the fifth century) T 1509,
pp. 197b-198a (tr. Lamotte, 1970: 1138-42).
44 ?E.rI is a direct translation of the reading normally occurring in the Sanskrit sources on
the bodhipdksikas, i.e. *samyakprahdna, while Pali sources (as with the Petakopadesa itself, though
not in this part: but see e.g. p. 71, 11 and passim), according to Lamotte (1970: 1123), normally
have sammappadhana. Actually, in this context both forms should be taken as synonyms ('right
exertion '): see the remarks by Edgerton (1953, Dictionary p. 389 b); cf. Gethin (1992: 70-72).
to jaramarana, and from the

directly with the suppres
to that of jaramarana.45 definition
Theof the various
text the
two different definitions of the twelve links: 174c links (116, 6-117, 12,
4-175a 2; 175a 3-24 on the 'characteristic' (34, i.e. the portion
lakkhana) of each link, showing how this is the corresponding to
'support' ($, padatthana), i.e. proximate cause, YCRJ 174c 4-175a 2),46
of the next link. and then goes on with
the section on lakkhana
and padatthdna (117,
13-118, 11).
(175a 25-b 3) Enumeration of nine main ?470-71
negative factors (9MA, nava paddni): two 118, 11-21
radical sinful
ignorance diseases
(A, avijjii) and (.-,, , miflakilesa):
craving for existence
(4 t, bhavatanha); three roots of evil (S ,
akusalamilla): greed (-Sk, lobha), hatred (mAl,
dosa),
(v delusion (.a , moha); four distortions
l, vipalldsa).
Detailed definition of these nine terms, as ?472
follows: ignorance (175b 3-4) and craving for avijjd (118, 22-3),
existence (175b 5-6); bhavatanhd (118, 22-5).
greed (175b 6-11), hatred (175b 12-17), delusion ?473-8
(175b 17-23). lobha (119, 1-9), dosa
(119, 10-16), moha (119,
17-26).
(175b 24-c 13) Detailed exposition of the four ?479-84
distortions. This is one of the most developed vipalldsa (120, 1-121, 3).
and interesting portions of the YCRJ. The entire
passage is characterized by a remarkable display
of ars combinatoria..47 various numerical
45 The appendix, soka, parideva, etc. is also mentioned; in the first occurrence (without Pali
parallel) this list of terms does not seem complete, but cf. p. 175a 19-24 and Petakopadesa 118,
5-10 where the order is: dukkha, domanassa, soka, parideva, upaydsa.
46 In this part of the Petakopadesa, as &Nnamoli observed (1964, n. 459/1 p. 160), the definition
of sarikhara is missing; he reconstructed it, on the basis of Sarmyutta II 4, as kayasanikharo
vacisankhdro cittasanikharo. However, the YCRJ (174c 6-7) presents the following definition,
apparently based on that of the sanikharakkhandha (cf. 173b 16-19, where cetand is translated
as f) and on Saryutta III 60 (see Vetter, 2000: 205): 'What are the formations, conditioned by
that ignorance? They are the six forms of intentional apprehension (-A l , *cetana). Which
six? Form, sound etc. (up to dhammd); these are the six forms of intentional apprehension inherent
in the body, this is defined as the formations'. On this definition of the sankhard, see also Vetter
(2000: 50-53); de la Vallee Poussin (1980, tr. Abhidharmako'a ch. 1, pp. 28-9 and n. 3 p. 28).
47 As Paul Harrison (1997: 279) has observed, the use of numerical categories, typical of the
Ekottarikagama and of the Abhidharma literature in general, plays a pivotal role in the whole of
An Shigao's translation corpus. In this respect, the YCRJ is no exception. If we consider how
important and productive numerology was within Han thought (this is true especially with regard
to the
pp. 30ff.;New Text
ch. 3, Schoolweofmay
pp. 91ff.), Confucianism g,,; see
perhaps understand whyFung
textsYu-lan, 1953 translated
such as those vol. 2, ch.
by2,
Anesp.
Shigao, obscure and full of Buddhist technical terms as they are, enjoyed an enduring popularity
within early Chinese Buddhism. This fact, which at first sight seems rather puzzling, is usually
explained by recourse to certain doctrinal similarities between early Buddhist translations and
Chinese traditional thought (like respiration techniques: see Maspero, 1967: 194-5). But, in my
opinion, this use (which very probably looked familiar to some Chinese readers) of numerical
categories in An Shigao's translations may also have played an important role in promoting their
acceptance in China. Thus it is not surprising that An Shigao's work was often characterized as
chanshu * , i.e. 'dhydna and numbers' (e.g. see Dao'an's preface to the Anban shouyi jing,
CSZJJ p. 43c 20, and, with particular reference to the YCRJ, his preface to the latter in
CSZJJ p. 44c 18-19); in this context, the term shu, 'numbers', means the numerical categories
such as the five aggregates, etc. (see Ztircher, 1972: 33; Tang Yongtong, 1983: 45).
categories are combined, resulting in several

groups of terms. At first, a classification of
vipallasas into one, four and three terms is
introduced.48 Then (175c 6-13) the two lists of
four and three vipalldsas are combined49, in three
different ways, in order to have twelve vipalldsas
which, multiplied by the six ayatanas, result in
final set of 72 vipallasas (even if the text states
that the distortions are actually innumerable: s
p. 175c 11-13=Petakopadesa 121, 1-3).5o
?485
(175c 13-15) The five aggregates are matched to
121, 4-10
four 'bodies' (V 94, cattari attabhdvavatthini),5
i.e. four categories arranged according to the
headings of the satipatthanas ? 486(i.e. kaya, vedana,
dhamma, citta), which are then121, 11-12(175c 16-19)
further combined with the four(abbreviated).
distortions (i.e.
the cattari vipallisavatthini, see n. 48).
(175c 19-24) In order to correct
?487 the four
121, 13-16
distortions, the Buddha has taught the four
foundations of mindfulness (satipatthana).
(175c 24-176a 4) Exposition ?488-90
of the characterist
(lakkhana) and the supports 121, 17-122, 2
(padatthdna) of the
nine negative factors.52
(176a 4-7) Conclusive paragraph

?491 on the nine
negative factors. 122, 3-6
?492
(176apaddni
nava 7-177b 19) Nine
kusalni), positive
which are
122, factors (A.,,
6-10 introduced as
48 ' One distortion' (- --1j, eko vipalliso) means the notion of vipalldsa in general (see ?66,
NTanamoli, 1964: 24), as is embodied in the four classical distortions (i.e. considering what is
impermanent as permanent, what is painful as agreeable, what is not self as a self, what is impure
as pure). The second group, that of 'four distortions', is established from the viewpoint of the
objects of the vipalldsas (the YCRJ only has S ~ , but cf. Petakopadesa 121, 9: cattari
vipalldsavatthkni), which are classified according to the headings of the corresponding four
satipatthanas (i.e. kdya,

thani or vipallasitani, i.e.vedand, citta, dhamma),
'three perverted', whiletothe
according 'three distortions'
&Nanamoli ( fll,,p.tTni
(1964, n. 482/1 165))vipallat-
represent the well-known threefold subdivision of the vipalldsa on the basis of the mental functions
involved: i.e. as regarding the notion (safif), the thought (citta) and the view (ditthi).
49 Cf. the sittra on the viparyasa included in the Ekottarikdgama anthology translated by An
Shigao (T 150a, p. 876c 17-877a 3; on this text see Harrison, 1997: 271), which might provide
this conception with a certain scriptural basis: 'In the sarnmfia there are four viparyasa, and the
same happens with citta and drsti' (p. 876c 18; cf. Ariguttara II p. 52: 'To consider the impermanent
as permanent ... is sannavipalldso, cittavipallaso, ditthivipalldso etc.'). However, this does not
necessarily mean that these terms should be multiplied to form twelve viparyasa (see next note).
5o The enlarged list of vipalldsas expounded by this passage is noteworthy, especially the group
of twelve distortions (cf. Petakopadesa 120, 21-121, 3). The theory that there exist twelve
distortions is mentioned by the great summa of the Sarvaistivadin School, the Mahdvibhdsa, as a
misunderstanding of the sitra; see Xuanzang's translation, T 1545 p. 536c 3-537a 6; esp. 536c
20-28; see also Abhidharmakola, vol. 2, p. 613, 7-11 (tr. de la Vallee Poussin, 1980, Abhidharmakosa
ch. 5, 23-5); Samyuktdbhidharmahrdaya, tr. Dessein, 1999, vol. 1: 563-4. The Vibhisa--but not
the Abhidharmakosa--also specifies that this was the viewpoint held by the Vibhajyavfadin school
(?, 4,'J--~~, clue
unequivocal T 1545,
as top.the
536c 4; cf.
school Bareau,
which 1955: the
produced 173-4), although this is unlikely
YCRJ/Petakopadesa-6. toisprovide
Indeed, it not tooany
clear what is actually meant here by Vibhajyavadin; see the remarks by de la Vallee Poussin, 1980;
Abhidharmakoda ch. 5, n. 3, pp. 23-4; Bareau, 1955: 167; Dessein, 1999, vol. 2, n. 756 pp. 243-4.
51T Tinamoli (1964: 166 and n. 485/1) translates attabhavavatthu as 'ground-for-selfhood',
while An Shigao clearly interpreted attabhdva in the sense of 'body'.
52 Cf. above (175a 3-24), where the paticcasamuppdda is elucidated in a slightly different way.
the remedies of the preceding list of n

terms:
tranquility
vipassana), (., samatha) to
corresponding and
thediscernment (,
two mitlakilesas;
non-greed (* k, alobha), non-hatred (T N, adosa)
and non-delusion ({4A, amoha); four notions (i,
safia) opposed to the four vipallhsas
(4),-,@5l,; 4r, asubhasaiika).

anattasafifia, ? if; i.e. aniccasaia-, dukkhasan-#a,
Exposition of these categories, as follows: ?493-8

tranquility (176a, 10-12), discernment (176a samatha (122, 11-14),
12-25), and the two together (176a 25-b 23);53vipassana (122, 15-123,
11), and the two
together (123, 12-124,
16).
non-greed (176b 23-c 1), non-hatred (176c 1-8)? 499-504
and non-delusion (176c 9-17); alobha (124, 17-28),
adosa (124, 29-125, 11),
amoha (125, 12-126, 2).
?505-512
23-177a 1, #~~ (#*lA$
four notions 9* 177a 2-7,
176c*;*40 177a
18-23, -47-12).
176c aniccasafiiad (126, 3-10),
dukkhasafiiid (126,
11-18), anattasafiidn
(126, 19-26),
asubhasaiinia (126,
27-127, 6).
(177a 12-16) Comprehension of the five ?513
aggregates on the basis of the four notions (cf. 127, 7-11
above YCRJ 175c 13-15).
(177a 17-25) By means of each of the positive ?514
factors, one eradicates (4k/! , samugghdteti) the 127, 12-17
negative counterparts.
(177a 25-b 9) Exposition of the characteristics ?515-17
(lakkhana) and supports (padatthdna) of the nine 127, 18-128, 3
positive factors.
(177b 9-12) Brief description of the required ?518

qualities for knowing the positive factors. 128, 4-7
(177b 12-18?)54 Erroneous views which prevent ? 519
the four notions opposed to the four distortions 128, 8-16
from becoming established.
(177b 18-28) Description, in terms of ? 520-4
characteristic (lakkhana), manifestation 128, 17-129, 10
(K... 41? / i / i /, paccupatthana), support
(padatthana), and with quotations from the
3 At p. 176b 2 ends the first juan.

54 It is not clear where this section actually begins and where it ends: An Shigao's rendering
of this passage is indeed obscure. The Pali text itself is partially corrupt (see Nanamoli, 1964,
n. 519/1 p. 173).
suttas, of the five faculties (4, indriya): faith

(177b 18-20?55 ~ , saddha), energy (177b
20-22 -ri#, viriya), mindfulness (177b 22-24 4
sati), concentration (177b 24-26 3, samadhi),
and wisdom (177b 26-28 A, panifid).
? 525-6 cattari cakkani)
(177b 28-c 5) Four wheels (v-a,
i.e. favourable existential states: residence in
129, 11-20
favourable places (*-f~ ,, patirifpadesavdsa),
reliance on wise men (NLA,
sappurisipanissaya), one's own right disposition
(gj i-JE,
deeds attasammaipanidhdna)
done in previous lives (g-4 and meritorious
i~, pubbe
puikiatd).56 These four states are expounded
according to the scheme lakkhana-padatthana
(here, as in the case of the paticcasamuppada, the
four terms are linked so as to form a kind of
chain syllogism).
(177c 6-178a 6) Eleven roots of discipline-- ? 527-8

129, 21-130, 9
dhammas (?)57 ( ;i-_ -4, ekaidasa sAlam ilakd
dhammd): absence of regret (,,, avippatisdra),
happy mind (4k, pamojja), love,58 the fact that
the body [self?] obtains support,59 happiness (*,,,
sukha), concentration ( _E.3L, samadhi),60 knowing
[things] as they are (strj-),61 stillness (&i,,
nibbidd, i.e. dispassion), separation (#, virdga),
deliverance (AK, vimutti), vision and cognition
[of deliverance]
These (?,,).62and then linked
are first enumerated63
through the usual lakkhana-padatthdna formula
(however, in the YCRJ also the first enumeration
forms a sort of chain syllogism),
?529-32
(178a 7-16)and
ariyabhumi) Four
fourvirtuous stages
corresponding (~i~j,,
fruits of the 130, 10-22
55 Again, establishing a reliable punctuation in the YCRJ is difficult: the passage dealing with
saddha appears to be corrupt.
56 The four wheels are also dealt with in another text translated by An Shigao, i.e. one of the
sutras which make up the Ekottarikagama anthology included in T 150a (p. 877a 13-19); see
Harrison, 1997: 271. See also An Shigao's translation of the Daiottarasutra, T 13, p. 234a 17-18.
7 Sic: the Chinese translation of this term was probably misconstrued; cf. Nanamoli's rendering
of the Pali (1964: 175): 'Eleven Ideas Rooted in Virtue'. In general, this portion of the
YCRJ contains several problematic translations.
58 YCRJ: ", which is quite puzzling: the Petakopadesa (129, 27-130, 1) has pfti, 'joy'.
59 YCRJ: 4" 1 J'; this is, again, a term difficult to explain, especially with regard to the Pali
counterpart, i.e. (Petakopadesa 130, 1-2) passaddhi, 'tranquility'. The YCRJZ (T 1694 20b 13)
explains $4 as the four satipatthanas.
60 In the lakkhana-padatthdna section (YCRJ 178a 2), An Shigao makes use of the standard
translation k.
61 The Petakopadesa (130, 4) has an expanded reading: yathabh-taaidnadassana, 'knowing and
seeking things as they are'.
62 The YCRJ at this point (177c 12) actually reads: 'having obtained the deliverance, one then
sees the
which, cognition
incidentally, (Y,)'. However,
confirms cf. the lakkhana-padatthdna
Nanamoli's emendation (1964, n. 528/3 p. 176) ofsection (178a130,
Petakopadesa 6): fi ,- L,
8-9 as *vimuttifanadassana.
63 In the first enumeration, after the eleventh factor, the YCRJ (177c 12-13) has a kind of
appendix, showing how from fiina, through some passages, one does not receive any more
suffering. This perhaps corresponds to Petakopadesa 129, 22-23 (see NPnamoli, 196
n. 527/1 p. 175): *ndparam etc. Note that the whole passage is shortened in the Pali.
practitioner (v-* 4A, samafkiaphala):

of seeing ( a, dassanabhimi), and 'ob
the traces of the Path, obtaining the fru
Path' (sotapattiphala);64 the stage of at
( j+,)65 and the fruit of the one who g
returns [one more time] (4k*4,
sakaddgdmiphala);66 the stage of separ
lust] (as~ , ragaviragabhimi)67 and th
the one who does

anagamiphala); not of
the stage return any more
imminent (T4.*A,',
completion
(kjtt, kataivibhumi),68 and [the state of being]
without attachment (#,i A , arahatta).

(178a 16-179c 7) Long description of the ? 533-42
sotapanna. First are described three fetters 130, 23-135,
(= .**t, sarmyojana) to be abandoned: 'causing sakkayaditthi (131,
one's mind to fall [into the wrong view relating 1-22), vicikiccha (131,
23-15),
to the] existing body'
sakkdyaditthi),69 doubt (178a 22-b 122. 4,
(178b 12-179a ' A 4, sTlabbataparanmasa (131,
vicikiccha) and slabbataparamdsa (179a 16-133, 13); four
abhisamayas (133,
3-23 *i4.-j ).70
Then four forms of actualization are expounded 15-24).
(179a 26-179b 1 v1MA, cattaro abhisamayd),71
applied to the four Truths: actualization by
comprehension (e A, t , pariifid-bhisamaya), by
abandonment (E.Wr4at P, pahanabhisamaya), by
realization (- ! , sacchikiriydbhisamaya) and
by cultivation (O4 0ki4 , bhdvandbhisamaya).
(179b 1-5) tranquility and discernment are In the section on the
abhisamayas, the
practised together
yuganandha (.af-l~fE
vattamana ...), and "4-,
thus samathavipassand
the four Petakopadesa (133,
forms of actualization of the Truths occur 25-134, 11) has a
simultaneously. paragraph (? 539)
showing how these
64 ,,f.j; o , (YCRJ 178a 8-9); apparently, this is simply a periphrasis of

sotdpattiphala.
p. 167b 24, 27), The expression
as well fiiWearly
as in other also translations
occurs elsewhere in An Shigao's
(see Karashima, 1998:corpus
90), to(e.g. T 602
translate
sotalpanna and related forms; perhaps ji (' traces, etc.') is sometimes to be interpreted in the verbal
sense of 'following the track of, etc.' (cf. -dpatti); see HYDCD vol. 10 p. 801a (5).
65 The word f JAt translates tanubhuimi (cf. YCRJ 179c 10-11, and Petakopadesa 135, 9); see
also Nhnamoli's reconstruction (1964, n. 530/1 p. 176; cf. PTS 130, 13).
66 Inaccurate as it is, this translation of sakadagamin, i, often occurs in the early
translations: see e.g. Dharmaraksa's Guang zan jing ~~ T 222, p. 157a 22 (cf.
Paficavim.atisdhasrika, ed. putt, pp. 71, 17-72, 1) and passim; (Karashima, 1998: 454).
67 At YCRJ p. 180a 1: -APtA.
68 For kativibhami, the stage 'of Him who has done', see 1~anamoli, 1964 n. 530/1 p. 176.
Again, An Shigao's terminology is not without problems; at p. 180a 6, the same term is translated
as J~A.
I9 take & Al as -sakkdya; the whole expression 4 t & Al' very likely renders sakkdyaditthi,
i.e. the wrong identification of the aggregates with the self (see Vetter, 2000: 120-21).
70 The actual meaning of An Shigao's rendering is difficult to understand, but its correspondence
with silabbataparamisa (' attachment to discipline and duty') is certain. This is indeed a hyper-
('etymological translation:
to touch, grasp'? - 4tA
This is possibly (sila) # expression,
a vernacular (vata, probably interpreted
not recorded in HYDCD;as derivative
anyway, of V vrt) 4, W
cf. pard-mri). There are also some variants (e.g. p. 178a 18-19: ' *-4t, corresponding to
Petakopadesa 130, 25), which are even more obscure.
7 The term 4 A, 'mutually corresponding', is probably a hyper-etymological translation (cf.
abhi-sam-i, 'to come together' etc.).
categories apply to the

Truths. In the YCRJ,
only the last portion of
this paragraph (on the
simultaneous occurrence
of samatha and
vipassand) occurs at this
point. A long passage,
apparently
corresponding to what
in the Petakopadesa is
the first portion of
paragraph 539, occurs a
few lines later (179b
26-c 7).
(179b 5-c 7). This principle is then further
Metaphors on the
illustrated, also by means of somesimultaneous occurrence
metaphors.
of samatha and
vipassand (134, 24-135,
5).
(179c 7-180 a 6) One more exposition
? 543-6 of the four
stages and the four fruits. 135, 5-26
(180a 6-9) The two kinds of nibbana:
? 547 with
135, 26-136, 4
substratum and
nibbanadhatu), (Ai,without
* - 3, substratum
sopddisesac
(,~6# A , anupadisesd nibbanadhatu).72
(180a 10-12) Brief summary of the?548 section
136, 4-8
beginning with the exposition of the Truths
(YCRJ p. 173c 22-4).
(180a 13-14) A new, fundamental theme is
?549-51
introduced: the nine successive attainments
136, 9-18
The last two
(h9At,;
four i~~E., anupubbasamdpatti),
meditative i.e.four
stages (Wv , jhana), the the paragraphs, containing
some abbreviated
immaterial attainments (i.kiEW E ,
ariipasamapatti) and the attainment of cessation quotations concerning
(~ ]&~~t , nirodhasamapatti). the attainments, are
missing from the YCRJ.
(180a 14-26) The first jhana, dissociated from the?552-59
five factors (e g 4 , paicafigavippayutta), i.e. 136, 19-138, 5
(136, 25-28)
the fivedesire
sensual hindrances (. , panIca
(180a 17-19 ~t~ , nTvaranani):
kamacchanda), kdmacchanda;
(137, 1-3) byapada;
malevolence (180a
(180a 21-6 *W, 19-21 A not
middha),3 a ,, comprehending
byapada) torpor (137, 4-12) middha and
(?) and remorse (180a 27-9 T j"T ,, thina;
72 Already mentioned at p. 176b 19-23, in the portion relating to samatha and vipassand, with
a clearer rendering: fij ...~,5, (nibbdna with residue, without having gone beyond [the
world])
going and ,the
beyond 4*.~ e,~,f-*-.,# (nibbdna without residue, which has already succeeded in
world).
7 Perhaps *W1, corresponds to thTnamiddha- (see Petakopadesa 137, 12).
uddhaccakukkucca)74 and
(137, doubt13-19)
(180a
ud
vicikicchd). and kukkucca;
(137, 20-138, 4)
vicikiccha.
(180b 4-8) Meaning of ? 560

hindrance.
138, 6-14
The YCRJ ends abruptly at this point,"75 while the Pali Petakopadesa goes
on describing the nine anupubbasamdpattis.76
There are two possible explanations of this fact. Perhaps An Shigao, for
unknown reasons, could not complete his translation. Or, more plausibly, a
lacuna occurred in the Chinese text of the YCRJ at some point in its trans-
mission.7. In any case, it is quite certain that this gap was not originally
present in the Indic text used by An Shigao: apart from general considerations
with regard to doctrinal consistency, this can be demonstrated from the follow-
ing observation. At p. 180a 14-15 the YCRJ introduces the first jhana, which
is defined as 'having abandoned five categories, being in agreement (?) with
five categories'.78 The second group of terms mentioned in this definition,
those to which the first jhana is connected (sampayuttam), are treated in a
subsequent portion of the sixth chapter of the Petakopadesa (pp. 139, 2-23;
? 564-7) which, therefore, was also present in the original of the YCRJ.
III. Some doctrinal and historical issues
Chapter six of the Petakopadesa is divided into three sections, as is suggested

by the text itself, by means of a summary paragraph (? 548: p. 136, 4-8 of the
Pali; YCRJ p. 180a 10-12) which singles out the portion beginning with the
74 Here T 7, 'not comprehending, lack of clarity', must correspond to uddhacca, perhaps

taken in the sense of 'distraction, mental indolence' (see Edgerton, 1953, Dictionary, p. 161b-162a
s.v. auddhatya). However, An Shigao's interpretation of this term remains problematic; maybe T
occurs here in the sense of 'to end, to cease etc.': cf. the definition provided by the YCRJ itsel
(180a
cf. 27): *, [all 137,
Petakopadesa witnesses: j1] '., 'itcittassa
14: avapasama is equivalent to the fact
(I have emended ' tothat
, alsothe
on mind is not
the basis calm';
of YCRJZ
T 1694, p.24b
supports 21: NL-.:t
Nfinamoli's ,, which might
interpretation reflect,
of uddhacca as a paraphrase,
as 'agitation' the
(1964, p. 184original reading).
? 558. See Th
A critical
Pali dictionary, vol. II, 9, 418-9). It is noteworthy that elsewhere An Shigao gave a different
rendering of auddhatya: in his Da'ottarasitra T 13 p. 234c 26 (see also remarks on this passage
by dep.Jong,
1953, 1968,
161b-162a). Onn.the
4 other
p. 19)hand,
this the
term is translated
correspondence as A,9,
between ,ri,''joy, amusement'
remorse', (cf. Edgerton,
and kukkucca
('worry' acc. to N~anamoli, 1964 p. 184, ? 558) poses no problems, this being a rather common
rendering of the term (e.g. see Da zhidu lun *. 4~k J T 1509, p. 184c 5-ff.; CPD II, 9:4196 see
also Edgerton, 1953, Dictionary, p. 195b s.v. kaukrtya); the Petakopadesa itself (137, 17) glosses
kukkucca as vippatisdro.
75 At the end of the text in the Taish5 edition (180b 10-c 3) an apparently unrelated text (the
Foshuo
tion, huiyin
however, bailiushisan
is found dinglie
only in the +;-i,.
Korean )P on
edition 9-hwhich
" .i) the
hasTaish&
been is
inserted.
based (seeThis interpola-
Korean
canon r%
occurred kAk1
during the.,engraving
vol. xx, of
p. the
507c 6-508a
plates 14; colophon
(see the T 603, n. 29, Korean
in the p. 180;canon,
T 1694,
vol. n.
xx,26, p. 24), and
p. 508a 14, reproduced at p. 24c 24-5 of T 1694; Ui, 1971: 200). Therefore, it can safely be expunged.
76 By a curious coincidence, even the final section of the sixth chapter of the Pali Petakopadesa
is incomplete: see Nfanamoli (1964, n. 619/1, p. 209). Also the subdivision into chapters, as it has
been transmitted in the manuscripts of the Petakopadesa, is wrong, as the final section of the sixth
chapter was wrongly enclosed in the seventh (Nanamoli, 1964, n. 569/1, p. 187).
7 In CSZJJ p. 39c 19-20 (in the section on Commentaries) the YCRJ is described as 'an
incomplete canonical text (At!) translated by [An] Shigao'. This observation (by Dao'an?) very
probably refers to the lacuna at the end of the text. Apparently, already by the time the
commentary YCRJZ was composed (i.e. presumably the second half of the third century), the
YCRJ ended at this noint.
781 I % -- , *_, * 9_Fi , [ . t. o This translates Petakopadesa p. 136, 19-20: ...

katamarm pathamam jhdnam ? Paficanigavipayuttam paficangasamanndgatam. The term *- . is
very probably an incorrect translation of samannagata (An Shigao probably read samm-=---.
four Truths and ending with the two kinds of

13-136, 4 of the Pali; YCRJ pp. 173c 22-180a 9) a
those preceding (dealing with aggregates, constitu
the introductory paragraph) and those follow
basamdpattis).
However, this threefold subdivision was very
an earlier structure. Let us consider the YCRJ fr
nine negative factors (pp. 173b 5-175a 24, corres
11 of the Petakopadesa). This portion expounds a s
concepts, i.e. the five aggregates (khandha), eighteen
sense-fields (dyatana), four Truths (ariyasacca), th
to enlightenment (bodhipakkhika dhamma) and tw
gination (paticcasamuppada).
As Yamabe79 has already pointed out, this list
archaic traditional method of grouping doctrina
variants of which can be found in early Abhidharma texts such as the
Dharmaskandha of the Sarvastivadin school (FI it! F ,/ T 1537),s80
the Sariputrdbhidharma
Dhatukathd83 ( ' PJ
of the Pali canon. OT r * in
Occurring - Ttexts
1548),81 the to
belonging Vibhaniga82
different and the
traditions, this matrkai very likely represents an early common layer, as has
been established by Erich Frauwallner.84
The sequence of items in the YCRJ/Petakopadesa-6 is particularly close to
the structure of the Pali Vibhaitga. As for the latter text, Frauwallner (1995:
43-4) singled out three matrkas as its core: the first (comprising the following
items: 5 khandha, 12 dyatanani, dhatuyo,85 4 ariyasaccani, 22 indriyani, paticcas-
amuppado) and the first five items of the second (being part of the list of the
bodhipakkhika dhammd)86 correspond almost perfectly87 to the YCRJ's
matrk. 88
What do these facts suggest with regard to the history of the Petakopadesa?
To begin with, we must consider that not only was the YCRJ transmitted
by An Shigao as an independent work, but also, to my knowledge, nowhere
in the historical and bibliographical tradition of Chinese Buddhism do we find
79 1997 p. 162 and n. 14 pp. 180-1.

8so Frauwallner, 1995: 15-21.
81 Frauwallner, 1995: 97-116.
82 Frauwallner, 1995: 43-8.
83 Frauwallner, 1995: 48-9.
84 1995: 17-21; see also Warder, 1980: 220-1.
85 In the Vibhaniga (pp. 82-97) and in the Dharmaskandha (T 1537 p. 501b 24-505a 8), in
addition to the eighteen constituents, many other kinds of dhatu are expounded (thirty-two in the
Vibhaniga, sixty-two in the Dharmaskandha).
86 It is interesting to observe that, according to Frauwallner's analysis (1995: 44), this second
matrkd of the Vibhaniga is the evolution of an older matrkd which, in its original form (as it has
been preserved in the Dhatukathd), consisted of the complete list of the bodhipakkhikd: i.e. in this
case the YCRJ has maintained a more original content.
87 The only discrepancies in the Vibhariga (and also in the Dhdtukathd) being the occurrence
of the twenty-two faculties (indriya), the position of the dyatana series, and the fact that the
paticcasamuppdda occurs before the bodhipakkhikai, and not after it as in the YCRJ/Petakopadesa-6.
However, the sequence Truths --bodhipakkhikd, as it occurs in the YCRJ's mdtrkdi, is quite logical:
it establishes a closer link between the fourth Truth and the factors favourable to enlightenment.
As ? 548 of the Petakopadesa puts it (NJanamoli, 1964: 182), they represent the 'Actualizing of the
Truths' (saccabhisamayo, Pali text p. 136, 4-5).
88 It is interesting to note that in another part of the Petakopadesa a different variant of the
old mdtrkd occurs, which comes significantly closer to the list of the Vibhariga. One of the
hermeneutical categories dealt with in chapter five, 'Access' (otarana; Petakopadesa pp. 98,
10-101, 19; tr. N~anamoli, 1964: 132-7), subsumes the entire content of the Teaching (cf. ?436)
under six items: khandha, dhdtuyo, dyatanini, indriydni, saccdni, paticcasamuppado. Perhaps this
inconsistency reflects two different layers present in the Petakopadesa.
any suggestion that it was an excer

observation is not, as such, decisive
argumentum ex silentio. However, it
text itself.
The sixth chapter is, within the Pe
appearance, it has little to do with th
(apart from the frequent use of the lak
establish connections between differen
based structure lends this chapter a
which this matrka material has been
the Vibhariga and the Dhatukatha of
does not seem to derive directly from
independent elaboration from the s
points to a relatively ancient origin
corresponding Pali text. Therefore, by
the original of the YCRJ was probab
At this point, one may even wond
body' which has nothing to do with t
the YCRJ is closely related to the ma
Petakopadesa/Nettippakarana traditi
have seen (n. 30 above), the eighte
positive), introduced by the YCRJ a
item, in the YCRJ, belonging to the
category both in the Petakopadesa an
Although this group of terms is wi
tradition, a connection can be establish
ones, which in the first chapter (Pet
the [Truth of] the origin of sufferin
deepening of the preceding item, i.e
first two, and most important, term
are also crucial in the twelvefold form
seven terms (three roots of evil and fo
development of the fundamental pair
89 The compilers of Buddhist bibliographical

from complete texts. The great Tang scholar Z
Tthe Kaiyuan
2154 ShijaoseeluFang,
pp. 651a-662a; Fj ;F,1991:
k., 15).
(completed
There was730
evenA.D.), to list
a certain such toabridged
tendency translations (see
exaggerate:
shorter recensions of sutras were normally interpreted as abridged translations of larger originals
(i.e. quite the opposite of what modern philologists generally believe): on this issue see, for
example, Demieville, 1950: 389 and n. 1. We can be sure that if there was the slightest evidence
that the YCRJ was only a selection, this would have been pointed out. Incidentally, neither the
name of Mahakaccayana, whoever he was, nor the title Petakopadesa (or Petaka) are ever
mentioned by Chinese sources on the YCRJ.
90 This structure, characteristic of the Petakopadesa's method, is dealt with in detail in
ch. 5 pp. 93, 20-95, 21, tr. &Nanamoli, 1964: 125-8; see also Bond 1996a: 390.
On this portion of the Petakopadesa, Ndinamoli, in his introduction to the Nettippakarana
(1962: pp. xx-xxi), made some remarks of particular significance, if we consider that he was
unaware of the existence of the YCRJ: 'Pe ch. vi is a kind of " omnibus chapter ". Its position is
unexplained, though it can be taken to introduce ch. vii. It is the only one which contains some
exemplifying material definitely not found in the Netti ...'
92 This interpretation is also suggested by Ren Jiyu (1981: 266-7).
93 Actually, the list of nine terms has craving-for-being, bhavatanha, (see no. 36 above); but
also simply tanha in Petakopadesa, 121, 18.
94 See Vetter (1988: 31) and ch. x (esp. p. 45ff.).
95 According to Warder (1980: 318), the content of the eighteen root terms can eventually be
reduced to the pair of'dyads' (i.e. the two milakilesa, avijj] and tanha, and the two corresponding
remedies, samatha and vipassana). This statement is most probably based on ? 1103 of the
Petakopadesa (p. 256, 13-25; tr. Nanamoli, 1964: 344-5), where this reduction is explained
together with other combinations of the eighteen root terms.
can be considered an attempt to subsume all th

basic concepts. In turn, the group of nine reme
as an appendix to the group of negative terms.
In other words, in the YCRJ/Petakopadesa-6 t
in a very logical position, as a natural continu
of the doctrinal theme introduced by the paticc
to argue that this category originated exactly i
'old matrka '), and was later adopted in other
and also in the Nettippakarana. The treatment
sixth chapter, when compared with other portio
telling: here they are carefully analysed in them
interpretation of other topics.96 On the o
Petakopadesa the eighteen terms are systemati
mental hermeneutical scheme,97 but detailed know
ing of each term, etc.) is largely taken for granted
dealing with a later elaboration. This has an im
the sixth chapter may represent a particularly
which resulted in the Petakopadesa.
In short the whole Petakopadesa seems to pr
of the sixth chapter, which, as we have seen, was
text by the time it was introduced into China,
second century A.D. As a consequence, the date
Petakopadesa as we have it now (i.e. including c
later than has been assumed in the past.98
Probably the present state of the Petakopadesa is
formative process (cf. n. 88 above). As to chap
the old matrka-based treatise translated by An
as a separate text, one of the sources (especially
of the Petakopadesa 's method. At a later stage,
the latter scripture as one of its chapters.
IV. Conclusions
In this last section, I shall try to draw some conclu
of the YCRJ as a part of the Petakopadesa. Th
different points of view, as we are dealing wi
bridging two distinct traditions.
Concluding how this finding can contribu
Petakopadesa is beyond my competence. Nevert
history already dealt with in the preceding section
hoping to stimulate specialists in Pali literature
96 In the sixth chapter, the 'hermeneutical potentiality',

expressed in nuce at p. 118, 11-12 by means of the phra
above) which, significantly, is quoted at the beginning of th
97 See for instance, in the Petakopadesa, ? 11-12 (NTn
ch. viii, esp. ? 1101ff. (Nafnamoli, 1964: 344ff.). The defini
Petakopadesa, pp. 3, 24) itself, which consciously reflects
attributed to this category, does not occur in the sixth chap
(Petakopadesa, p. 136, 5), the sections exposing the nine ne
referred to as, respectively, kilesavavatthanam (' analysis of
ment [of defilements]'); YCRJ, 180a 11: J and 4.
98 See also Nakamura (1980: 115 and n. 4), where the th
terminus ante quem for the composition of the Petakopadesa.
early dating of the Petakopadesa (1964, pp. xi-xii) does not se
text as a whole. On the other hand, some elements of the
Petakopadesa as well as by other treatises (see von Hintiber,
old (see Nanamoli's historical sketch, which is in part quite
The YCRJ is the only Chinese (par

far identified. If the original used b
be one of the very few Buddhist scrip
Of course, this is a mere hypothesis. U
help in solving this problem, given
Shigao's style,'00 includes only a few
The fact that chapter 6 was trans
reached China via the Silk Road, seem
Petakopadesa was originally compos
What is, perhaps, of more immediate
passages, we can improve the text of t
see above n. 27 and 46), which is much
This is not without importance, give
problems from the viewpoint of textua
a translation like the YCRJ by An Shig
ideal support for this operation. Nevert
will very likely prove useful also in this
On the other hand, our knowledge of
of the YCRJ. To begin with, the co
Petakopadesa is, as we have observed
two texts should therefore allow a bet
technique and terminology. This may p
atic study of An Shigao's corpus.'02
One of the most widely debated iss
affiliation: if he was a follower of t
the corpus of his surviving translat
Vehicle-seems to suggest,'03 to whi
which canon(s) do the scriptures he
The prevailing opinion among scholars is that An Shigao was a
Sarvastivadin: a number of textual parallels to An Shigao's translations have
been detected to suggest this connection, 04 although there are exceptions. In
a way, this hypothesis is logical both in terms of time and space: around the
beginning of the Common Era, the Sarvastivadin school was flourishing in
north-western India.5os
99 Two other scriptures which might have been translated from a Pali original are the Vinaya
commentary Shanjian lii piposha -- , S4 T 1462 (Samantapasadika), and the treatise,

connected
Vimuttimagga).toI am
thegrateful
Visuddhimagga, Jietuo
to Professor Deleanu dao lun *IJ*tJi.
for information T 1648
on this topic. (Vimuktimarga
On these texts, or
see Mizuno, 1954 (who mentions two other Chinese translations as possibly having close parallel
in the Pali canon); Nakamura, 1980: 53 n. 17-18, and 116 n. 15; Demieville, Sources Chinoises,
pp. 441-2 and 453 (in Demieville, 1973). However, according to Demieville T 1648 was not
translated from Pali.
'00 Ztircher, 1991: 283.
101 On the textual tradition of the Petakopadesa, see ~anamoli, 1964: pp. XIII-XV.
102 It is my intention to produce a complete study of the YCRJ, with a critical edition, an
annotated English translation of An Shigao's text, and a Chinese-Pali glossary.
103 However, cf. Forte's remarks on this problem (1995: 70-74).
104 A lucid exposition of the evidence of An Shigao's connection with the Sarvastivada is
provided by Paul
(Yogacarabhiimi) Harrison
T 607 (1997:
translated by An280; seehas
Shigao alsoclear
Harrison, forthcoming).
Sarvastivfdin elements; onThe
thisDaodi jing ~At.j
text see
Demi6ville (1954) and Deleanu (1997). An Shigao's Daiottarasutra also reflects the Sarvastivadin
version (see above n. 29). For other texts and general remarks, see Vetter and Harrison, 1998,
n. 3, p. 197; Yamabe, 1997: 154-5; Ren, 1981: 229; Deleanu, 1992: 50 and 1993, p. 17 e
n. 93 pp. 41-42; in the latter passage, Deleanu rightly stresses the complexity of this issue, given
that in several places An Shigao diverges from 'Sarvastivlda orthodoxy' so that we cannot
exclude influence from other schools (see also Ui, 1971: 408-10, 451-2); moreover, the Sarvastivada
itself was far from being a homogeneous tradition (Deleanu, 1997 n. 54 pp. 51-2).
o05 Lamotte, 1958: 578 and 581; Warder, 1980: 345; Hirakawa, 1990: 234-5; and, with regard
to An Shigao, Tsukamoto, 1985: 83.
What does the identification of the YCRJ's ori

this issue? In a way, nothing: of course, a single
mean anything as to the sectarian affiliation of
Chinese Buddhist translations provides several ex
ment. However, there are some facts that indirectly
ance of this scripture among An Shigao's transla
As noted above, the YCRJ has a very early co
jing zhu t~N. T 1694 (YCRJZ), which pro
second half of the third century A.D.106 and, in
to the transmission of An Shigao's doctrinal inh
during the Three Kingdom period."'7
The actual authorship of this work constitutes
has been handed down under the name of a c
generally identified as Chen Hui t* #,1'09 the m
the third century A.D., together with two other Bu
An Shigao's
Senghui exegesis
(see above, n. 5),of the Anban
as referred shouyiby
to directly jing
the"SA ,' & Ak (T 602) to Kang
latter."1
Kang also specifies, in the same passage, that he assisted Chen Hui in
writing a commentary on the Anban shouyi jing, probably on the basis of
An Shigao's own exegesis."' This is of great significance also with regard to
the YCRJZ, since its composition might have been the result of similar
106 On this important exegetical work (translated into Japanese by Ui together with the
YCRJ), one can refer to Whalen Lai's interesting-though not always acceptable--study (Lai,
1986); see also Ziurcher, 1972: 54. On the textual history of the YCRJZ, see the Appendix below.
1 Tang Yongtong, 1983: 97.
108 The YCRJZ has an anonymous preface, clearly written by the author of the commentary
(Tang, 1983: 45; Tsukamoto, 1985: 92), who calls himself Mi g?. It is possible that this Mi is the
same person as Chen Hui, but there is no direct evidence (Tsukamoto, 1985: 93). Moreover, the
biographical sources dealing with Kang Senghui and Chen Hui do not mention a commentary on
the YCRJ. A number of glosses in the YCRJZ (especially in the first juan) are introduced by the
formula 'the Master said' (0i-Z), and some hypotheses have been advanced by modern scholars
about the identity of this master: An Shigao himself, as proposed by Tang Yongtong (1983: 45),
Kang Senghui (Ztircher, 1972: 54), or even Zhi Qian tj- (Lai, 1986: 86). Each hypothesis has
its own advantages and disadvantages. An Shigao does not seem a good candidate for direct
authorship of these glosses, because in a number of cases they are clearly based on the already
translated text, even with some mistakes, and are therefore unlikely to have been comhposed by
the satisambojjhaiiga
i.e. translator himself. See,
(YCRJ p. for
174bexample, T 1694 p.
5, Petakopadesa p. 115,
12c 5-6, where,
6), the in explaining
'Master' the term
wrongly glosses it ,-,
(i.e. sambodhi-), as 'To discern good and bad [thoughts] ( ~ - ,--- ). As soon as bad
thoughts arise, they are extinguished, as soon as thoughts related to the Path arise, they are
supported'. Nevertheless, it is interesting to note that this interpretation, incorrect as it is, partially
reflects a genuine Indian exegetical tradition: cf. the Da zhidu lun k 3 )! T 1509 (p. 198c
5-6; cf. Lamotte, 1970: 1149, where this passage is translated differently): 'The smrtisambodhyariga
consists of two points: it can collect the good dharmas, and it can obstruct the bad ones'. In
short, I think we can better explain the features of this gloss (i.e. resemblance to a not completely
understood original Indian source) as resulting from the transmission of a remote oral teaching.
Thus we cannot exclude the possibility that An Shigao is the indirect source of this and possibly
other glosses of the YCRJZ. That the Parthian translator also used to elucidate the scriptures
verbally
this issue,issee
corroborated by Yan
Zacchetti, 1996: 8-9. Fotiao's #jl4?-j first-hand record in CSZJJ p. 69c 27-28. On
109 Ziircher, 1972: 54; Ui, 1971: 183 (cf. also the preceding note).
110 See Kang Senghui's preface to the Anban shouyijing, in CSZJJ T 2145 p. 43a 1-c 3, esp. b
26-c 3; see also Link, 1976: 63-4 and 67-80 for a complete translation of this important
document.
111 Kang Senghui (CSZJJ p. 43b 29-c 1) wrote (I quote Link's translation, 1976: 80): 'Ch'en
Hui annotated these doctrines and I aided in consultation and revision. If it was not from the
master, it was not transmitted [by me] since I dared not [add anything] on my own initiative'
(445,14',,,
Yongtong, gJtg~fiiI-/o
1983: 45) argues: 'SincePK'ang
;ot',Seng-hui
; izo ).was
Link (1976:monk,
an ordained 64; see also who
and those Tang
transmitted the An-pan shou-yi exegesis to him were Chinese laymen, it is very unlikely that he
would refer to any one of them as "master ". It therefore seems certain that the "master" her
designates only one person, An Shih-kao'.
team-work. There are, indeed, several p

significant parallels in Kang Senghui's
In short, it is quite clear that An Shig
of their main doctrinal sources, toge
remained, alongside other translatio
during the fourth century, at least in
The Petakopadesa's sectarian affiliat
to von Hiniiber (1996: 82), 'It seem
Pet[akopadesa] intruded from outside
stand and explain the Suttantas'.115
gesting that the YCRJ/Petakopadesa
Shigao was a Sarvastivadin in a narro
to explain why the most influential
highly prized by his followers, belo
describing An Shigao as eclectic, alb
Sarvastivada, would be a safer option.
sion one receives not only from the
Kang Senghui's writings or the YCRJ
the Petakopadesa itself."l8
Appendix: Some remarks on the textua
From the viewpoint of textual history,

YCRJZ is far from simple and deser
the Taisho and the Zhonghua Dazang
after Zhonghua) editions are, for var
this issue.
The latter (vol. 36, 129-54) is of great
of the Jin - edition (twelfth century
readings of a number of other witness
is not free of errors.
Apart from these two, I have so far had direct access only to three ancient
112 Compare, for instance, the definitions of yin J* (skandha) in the YCRJZ p. 9c 11-12 (Lai,
1986: 87) and in Kang Senghui's preface to the Anban shouyijing, CSZJJ p. 43a 5-9 (Link, 1976:
68-9); the process of existence as described in YCRJZ p. 10a 26-b 2, and in two texts by Kang
Senghui: CSZJJ p. 43a 9-13 (Link, 1976: 70-2: similar metaphor of seeding), and Liu du ji
jing i, R f~I T 152 p. 51c 25-26 (on the endless spirit being co-substantial with the 'Original
ether' t1tL). These similarities were already observed by Tang Yongtong (1983: 98-100). Of
course, it is difficult to decide who influenced whom, but the parallelism is beyond doubt.
113 Significantly, the particular connection between the two texts is also emphasized by the
preface (see above n. 108) to the YCRJZ (T 1694 p. 9b 14-15): '... The aggregates and the
constituents [i.e. the YCRJ] are a denomination of the practice: they circulate separately, though
having the same origin as the Anban [shouyi jing]'.
"Z0ircher, 1972: 186. We know that the great scholar and religious leader Dao'an it-(
(312-385 A.D.), while in the North, studied and commented on the YCRJ together with Zhu
Faji15:1 Also
?i, and Zhi Tanjiang
Lamotte t * treated
(1958: 207-8) 4: see CSZJJ p. 45a 8ff.;
the Petakopadesa Link,
apart 1958
from n. Theravadin
both 6 p. 8 and and
p. 11.
Sarvastivfdin Abhidharmas, concluding his exposition with these words (Engl. tr. p. 190), 'one
thing appears to be certain: the present Abhidharmic tradition is independent, since neither the
Theravfidins nor the Sarvastivfdins considered Mahaka-tyayana the Elder as authoritative at all'.
On the presence of non-Theravadin (i.e. Sarvhstivadin etc.) doctrines in the Nettippakarana see
Mizuno, 1997: 143-14.
116 See above n. 29 and 50. See also Mizuno, 1997: 133 (on the three khandhas of the attharigiko
magro) and Ui, 1970: 200.
SAmong the scriptures quoted in the YCRJZ (see the list provided by Tsukamoto, 1985:
90-91), there are several Mahayana works. See also the remarks by Forte, 1995: 70-73.
118 See above notes 29, 41 and 50; cf. Mizuno, 1997: 134 and 142-4.
119 On the ancient edition collated by the editors of the Taishj and the Zhonghua, see,
respectively, Uryfizu et al., 1964: 105, and Li Fuhua, 1996: 85.
editions: the Qisha Ik , (thirteenth to fourteen

teenth hereafter
century; century)121 and the
Beizang).122 Ming dynasty Yongle Beizang '*(. , JL (fifteenth
From a survey of all these sources, I came to the following hypothesis. The
printed witnesses of the YCRJ can be divided into two groups:
(1) The Korean, Jin, Siqi ,~- (twelfth century)123 and possibly Fuzhou -A'4+I
(eleventh to twelfth century)124 editions transmitted the YCRJ together with
the glosses of the YCRJZ (printed in smaller size) and Master Chen's preface
(see above n. 108), a fact which is completely concealed in the Taisho edition.
In other words, the text of the YCRJ as is given in T 603 is the result of a
modern-though not unprecedented (see group 2 below)-operation.
(2) On the other hand (see Zhonghua, vol. 36, p. 137b), Qisha, Puning -q:
(end of the thirteenth century),'12 Yongle Nanzang 1. 4 ri A4126, Beizang,
Jingshan It~J4 (sixteenth-seventeenth century)127 and Qing ;- (eighteenth
century) editions removed the glosses and the preface, handing down only the
text translated by An Shigao (Qisha or Puning being possibly the hyparchetype
of this group).128
The situation is actually more complicated, because all the editions of the
first group except the Korean, which managed to keep the YCRJ and glosses
clearly separated throughout the text, have to varying degrees mistakenly
interpolated a number of glosses into An Shigao's translation (however, such
errors are limited to the second juan).
The coincidence in a significant number of errors of Jin and Siqi'29 points
to a common source that, in my view, is likely to have been a redaction of the
so-called
edition Kaibaoby
engraved zang -Aof-1,the(Canon
order of inthe
emperor Kaibao
Sichuan era), the
between 971 Northern
and 983 Song
A.D., of which nothing but a few fragments survive.130
120 The YCRJ is in vol. 20, pp. 89-96 of the facsimile reprint.
121 Vol. 20, pp. 493-507 of the facsimile reprint.
122 Vol. 66, pp. 889-917 of the facsimile reprint.
123 This is the witness referred to as 'Song' 5 in the Taisho's apparatus; another printing of
the canon carved at Siqi is quoted as 'Zi' `, in the Zhonghua. The actual relationship between
these two witnesses is not completely clear, and cannot be worked out by simply examining the
variants collated in the Zhonghua and Taish5 editions. Indeed, the history of the Buddhist editorial
activity carried out at Siqi during the two Song dynasties presents some obscure points. Whether
there had been one (as seems probable) or two Siqi editions of the canon has been a much
debated issue: see Demi6ville's appendix to Pelliot, 1953: 133, Ch'en, 1951: 210-12, Li, 1991,
vol. 3: 1455-61 (reprint of' Siqi ban zangjing' ,.S fi ), esp. p. 1457, Uryuzu et al., 1964: 53.
124 i.e. the witness referred to as 'Imperial Household' 'g- in the Taisho's apparatus, which
conflates two closely related editions engraved at Fuzhou between the eleventh and twelfth
centuries: see Demi6ville, 1924: 185, Urytizu et al., 1964: 49.
125 Referred to as 'Yuan' .it in the Taish6's apparatus and 'Pu' -- in the Zhonghua.
126 Nan r in the Zhonghua's apparatus, fifteenth century.
127 ' Ming' a in the Taisho's apparatus, 'Jing' J in the Zhonghua.
128 Forte (1968: 187) has pointed out an interesting inconsistency in some ancient biblio-
graphical catalogues: while the Da Tang Dong/ing Da jing'ai si yiqie jing lun mu
jkthe*~*~,?,k
of -4-, "- as+)7fit*
YCRJ's manuscript 22 (p. 186cEl2),Tother
2148 (composed
catalogues in 665
describe this A.D.)
scripture records
as consisting the number of folios
of 32 folios. As Forte observes, only the former number is consistent with the text as it has been
transmitted in T 603. Then it is not impossible to conjecture that the number of 32 folios refers
to the text plus the interlinear commentary (i.e. as in the early editions of group 1 above). On the
other hand, this fact suggests that a redaction of the YCRJ without glosses is likely to have
circulated even in the period of the manuscript canons.
129 Cf. T 603 n. 29 p. 176=Zhonghua vol. 36 p. 142b 8-10; n. 29 p. 178 =Zhonghua p. 145a
20-21; n. 32 p. 178 =Zhonghua p. 145b 14-16, and passim. It is noteworthy that, if we are to trust
the Taishi's apparatus, Fuzhou also shares these-and only these-three errors. On the other
hand, Siqi and Jin continue to display a long series of common interpolations. The stemmatic
position of Fuzhou's YCRJ requires further investigation.
130 On this edition, see Tong, 1991; Uryizu et al., 1964: 30-36; Chikusa, 2000: 313-8. The analysis
of the YCRJ seems to confirm Li Cheng's unsupported statement that Jin (directly) and Siqi (by
contaminatio) are based on the first, unrevised redaction of the Kaibao zang (see Lti, 1991, vol. 3
p. 1446, 'Jin ke zangjing' .*jiM; 1991 vol. 3 p. 1461, 'Siqi ban zangjing').
Given the dependence of Qisha an

affected also the editions of the seco
Beizang and, subsequently, also Jings
able to collate a witness better tha
interpolations in smaller size.133
On the other hand, the fact that the
is the most correct might be due
Liao it-canon (eleventh century).'3
Needless to say, only a direct, caref
of the YCRJ will enable us to draw safer conclusions on the YCRJ's
transmission.
REFERENCES
Sources and abbreviations
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CSZJJ: Sengyou
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An Early Chinese Translation Corresponding to Chapter 6 of the Peṭakopadesa: An Shigao's

The International Research Institute for Advanced Buddhology, So

In recent years, the field of Buddhist studies has witnessed renew

Unfortunately, several factors hinder us from

catalogue, the one and

A fact which has so far hindered the

One of the most characteristic con

(p. 118, 11-21)

padani? Dye mtlakilesd, tTni

. (p0175b03) .k "-O.-L-? " oL o sannivipalldso cittavipalldso

The nine items33 represent the fact that all the n

necessarily mean that the YCRJ was

YCRJ Petakopadesa ch. 6

(173b 7-21) Exposition, based on the series of ?437

(173c 22-24) Four truths (vs1, cattari ?446

(173c 24-29) Introduction to the thirty-seven ?447

of the Buddhas of the three periods of time, as

(174a 10-18) four forms of right abandoning ?449

(174a 18-27) four bases of supernatural power

(174b 1-4) five forces (j. , bala); meaning of ? 451

i.e. A4t (slakkhandha), ,t (samddhikkhandha)

to jaramarana, and from the

categories are combined, resulting in several

(176a 4-7) Conclusive paragraph

satipatthanas (i.e. kdya,

the remedies of the preceding list of n

(4),-,@5l,; 4r, asubhasaiika).

Exposition of these categories, as follows: ?493-8

(177b 9-12) Brief description of the required ?518

3 At p. 176b 2 ends the first juan.

suttas, of the five faculties (4, indriya): faith

(177c 6-178a 6) Eleven roots of discipline-- ? 527-8

practitioner (v-* 4A, samafkiaphala):

the one who does

without attachment (#,i A , arahatta).

64 ,,f.j; o , (YCRJ 178a 8-9); apparently, this is simply a periphrasis of

categories apply to the

(180b 4-8) Meaning of ? 560

III. Some doctrinal and historical issues

Chapter six of the Petakopadesa is divided into three sections, as is suggested

74 Here T 7, 'not comprehending, lack of clarity', must correspond to uddhacca, perhaps

781 I % -- , *_, * 9_Fi , [ . t. o This translates Petakopadesa p. 136, 19-20: ...

four Truths and ending with the two kinds of

79 1997 p. 162 and n. 14 pp. 180-1.

any suggestion that it was an excer

89 The compilers of Buddhist bibliographical

can be considered an attempt to subsume all th

96 In the sixth chapter, the 'hermeneutical potentiality',

The YCRJ is the only Chinese (par

commentary Shanjian lii piposha -- , S4 T 1462 (Samantapasadika), and the treatise,

What does the identification of the YCRJ's ori

team-work. There are, indeed, several p

Appendix: Some remarks on the textua

From the viewpoint of textual history,

editions: the Qisha Ik , (thirteenth to fourteen

Given the dependence of Qisha an

Sources and abbreviations

Abhidharmakosa: Swami Dwarikadas Shastri (ed.) Abhidharmako'a & Bhdsya of Acdrya

Bareau, Andre, 1955. Les Sectes Bouddhiques du Petit Vehicule. Saigon.

tsuite' -%-t.4 r 0 A-. . J 4 J4i ,~.1'DL'Jt , Toy6 no shiso to

Deleanu, Florin. 1997.

jiaoxun' ( # " ) ,t.-- - i A jfll, in: Fang Guang-

in James B. Parsons (ed.), Papers in Hon

Lf, Qilu Cheng

781 I % -- , _, 9_Fi , [ . t. o This translates Petakopadesa p. 136, 19-20: ...