An Shigao's Influence on Anban Sutras : หน้า 126/141

From Sengyou’s CSZJJ, we learn that there are two Anban[shouyi] jing sutras which were translated by An Shigao:37 安般守意經一卷 安錄云：『小安般經』。（CSZJJ p.5c 23: “corresponding to a Smaller Anban jing” 大安般經一卷（CSZJJ p. 6a 15): “corresponding to a Larger Anban jing” Zürcher points out that the text of the Present Da Anban shouyi jing (T-ABSYJ) T 60238 seems to be “mixed with an ancient commentary, which probably consists of Chen Hui’s and Kang Senghui’s explanations and of glosses added by Dao An (312_285).” According to Zacchetti, the T-ABSYJ was generally believed to be a mixture of An Shigao’s translation plus an interlinear commentary.39 In contrast, the Kongo-ji Anban shouyi jing (K-ABSYJ), which may be similar to the Smaller Anban jing recorded by Sengyou, gives every appearance of being just a translated text with no traces of any interpolated commentary40 and seems to be a genuine translation by An Shigao. **An Shigao and ānāpānasmṛti** An analysis of An Shigao’s corpus shows that he translated a number of influential sutras which emphasized the meditative practice of breath control, or ānāpānasmṛti, namely the Ānāpānasmṛti-sūtra (T602); the Yin-chi ru jing zhu 陰持入經誌 (T1694)41 which contains the Anban jie 安解解. Zacchetti hypothesizes that the first quotation of the Anban jie might be a commentary on a passage of the K-ABSYJ 37 Stefano Zacchetti, “A ‘new’ early Chinese Buddhist commentary: The nature of the Da Anban shouyi jing (T 602) reconsidered,” Journal of the International Association of Buddhist Studies 31 (2008): 425. 38 Ibid., 430. Ochiai (2002:35) and Deleanu (2003:87-89) have a similar hypothesis. 39 Zürcher, The Buddhist conquest of China, 53. 40 Zacchetti, “A ‘new’ early Chinese Buddhist commentary: The nature of the Da Anban shouyi jing (T 602) reconsidered,” 424. 41 Yi-Jie Tang, “The Relationships Between Traditional And Imported Thought And Culture In China: From The Standpoint of The Importation Of Buddhism,” Dialogue Publishing Company 15 (1988): 417.