Chapter 15

While I was looking forward to more information from Japan, good luck would have it that a young Buddhist priest, Mr. Bunyiu Nanjio, came to me from Japan, in order to learn Sanskrit and Pâli, and thus to be able in time to read the sacred writings of the Buddhists in their original language, and to compare them with the Chinese and Japanese translations now current in his country. After a time, another Buddhist priest, Mr. Kasawara, came to me for the same purpose, and both are now working very hard at learning Sanskrit. Japan is supposed to contain 34,388,504 inhabitants, all of whom, with the exception of about 1 or 200,000 followers of the Shintô religion,(121) are Buddhists, divided into ten principal sects, the sect to which Mr. Bunyiu Nanjio belongs being that of the Shinshiu. One of the first questions which I asked Mr. Bunyiu Nanjio, when he came to read Sanskrit with me, was about Sanskrit MSS. in Japan. I showed him the Chinese-Sanskrit-Japanese Vocabulary which Dr. Edkins had left with me, and he soon admitted that Sanskrit texts in the same alphabet might be found in Japan, or at all events in China. He wrote home to his friends, and after waiting for some time, he brought me in December last a book which a Japanese scholar, Shuntai Ishikawa, had sent to me, and which he wished me to correct, and then to send back to him to Japan. I did not see at once the importance of the book. But when I came to read the introductory formula, Evam mayâ srutam, “Thus by me it has been heard,” the typical beginning of the Buddhist Sûtras, my eyes were opened. Here, then, was what I had so long been looking forward to—a Sanskrit text, carried from India to China, from China to Japan, written in the peculiar Nepalese alphabet, with a Chinese translation, and a transliteration in Japanese. Of course, it is a copy only, not an original MS.; but copies presuppose originals at some time or other, and, such as it is, it is a first instalment, which tells us that we ought not to despair, for where one of the long-sought-for literary treasures that were taken from India to China, and afterwards from China to Japan, has been discovered, others are sure to come to light.

We do not possess yet very authentic information on the ancient history of Japan, and on the introduction of Buddhism into that island. M. Léon de Rosny(122) and the Marquis D’Hervey de Saint-Denys(123) have given us some information on the subject, and I hope that Mr. Bunyiu Nanjio will soon give us a trustworthy account of the ancient history of his country, drawn from native authorities. What is told us about the conversion of Japan to Buddhism has a somewhat legendary aspect, and I shall only select a few of the more important facts, as they have been communicated to me by my Sanskrit pupil. Buddhism first reached Japan, not directly from China, but from Corea, which had been converted to Buddhism in the fourth century A. D. In the year 200 A. D. Corea had been conquered by the Japanese Empress Zingu, and the intercourse thus established between the two countries led to the importation of Buddhist doctrines from Corea to Japan. In the year 552 A. D. one of the Corean kings sent a bronze statue of Buddha and many sacred books to the Court of Japan, and after various vicissitudes, Buddhism became the established religion of the island about 600 A. D. Japanese students were sent to China to study Buddhism, and they brought back with them large numbers of Buddhist books, chiefly translations from Sanskrit. In the year 640 A. D. we hear of a translation of the Sukhavatîvyûhama-hâyâna-sûtra being read in Japan. This is the title of the Sanskrit text now sent to me from Japan. The translation had been made by Kô-sô-gai (in Chinese, Khang-sang-khai), a native of Tibet, though living in India, 252 A. D., and we are told that there had been eleven other translations of the same text.(124)

Among the teachers of these Japanese students we find our old friend Hiouen-thsang, whom the Japanese call Genziô. In the year 653 a Japanese priest, Dosho by name, studied under Genziô, adopted the views of the sect founded by him,—the Hossô sect,—and brought back with him to Japan a compilation of commentaries on the thirty verses of Vasubandhu, written by Dharmapâla, and translated by Genziô. Two other priests, Chitsû and Chitatsu, likewise became his pupils, and introduced the famous Abhidharma-kosha-sâstra into Japan, which had been composed by Vasubandhu, and translated by Genziô. They seem to have favored the Hînayâna, or the views of the Small Vehicle (Kushashiu).

In the year 736 we hear of a translation of the Buddhâvata_m_saka-vaipulya-sûtra, by Buddhabhadra and others(125) (317-419 A. D.), being received in Japan, likewise of a translation of the Saddharma-pu_nd_arîka by Kumara_g_îva.(126)

And, what is more important still, in the ninth century we are told that Kukai (died 835), the founder of the Shingon sect in Japan, was not only a good Chinese, but a good Sanskrit scholar also. Nay, one of his disciples, Shinnyo, in order to perfect his knowledge of Buddhist literature, undertook a journey, not only to China, but to India, but died before he reached that country.

These short notices, which I owe chiefly to Mr. Bunyiu Nanjio, make it quite clear that we have every right to expect Sanskrit MSS., or, at all events, Sanskrit texts, in Japan, and the specimen which I have received encourages me to hope that some of these Sanskrit texts may be older than any which exist at present in any part of India.

_The Sukhavatî-vyûha._

The text which was sent to me bears the title of Sukhâvatî-vyûha-mahâyâna-sûtra.(127) This is a title well known to all students of Buddhist literature. Burnouf, in his “Introduction à l’Histoire du Buddhisme” (pp. 99-102),(128) gave a short account of this Sûtra, which enables us to see that the scene of the dialogue was laid at Râ_g_ag_ri_ha, and that the two speakers were Bhagavat and Ânanda.

We saw before, in the historical account of Buddhism in Japan, that no less than twelve Chinese translations of a work bearing the same title were mentioned. The Chinese tell us at least of five translations which are still in existence.(129)

Those of the Han and Wu dynasties (25-280 A. D.), we are told, were too diffuse, and those of the later periods, the T’ang and Sung dynasties, too literal. The best is said to be that by Kô-sô-gai, a priest of Tibetan descent, which was made during the early Wei dynasty, about 252 A. D. This may be the same which was read in Japan in 640 A. D.

The same Sûtra exists also in a Tibetan translation, for there can be little doubt that the Sûtra quoted by Csoma Körösi (“As. Res.” vol. xx. p. 408) under the name of Amitâbha-vyûha is the same work. It occupies, as M. Léon Feer informs me, fifty-four leaves, places the scene of the dialogue at Râ_g_ag_ri_ha, on the mountain Gr_i_dhra-kû_t_a, and introduces Bhagavat and Ânanda as the principal speakers.

There are Sanskrit MSS. of the Sukhavatî-vyûha in your own Library, in Paris, at Cambridge, and at Oxford.

The following is a list of the MSS. of the Sukhavatî-vyûha, hitherto known:—

1. MS. of the Royal Asiatic Society, London (Hodgson Collection), No. 20. Sukhavatîvyûha-mahâyânasûtra, sixty-five leaves. Dated Samvat 934 = A. D. 1814. It begins: Namo da_s_adiganantâparyantalokadhâtupratish_t_itebhya_h_, etc. Eva_m_ mayâ _s_rutam ekasmi_m_ samaye Bhagavân Râ_g_ag_ri_he viharati sma. It ends: Sukhâvatîvyûha-mahâyânasûtra_m_ samâpta_m_. Sa_m_vat 934, kârttika_s_udi 4, sa_m_pûr_n_am abhût. _S_rîsuvar_n_apa_n_ârimabânagare Maitrîpûrimahâvihâre _S_rîvâkva_g_radâsa va_g_râ_k_âryasya _G_ayânandasya _k_a sarvârthasiddhe_h_. (Nepalese alphabet.)

2. MS. of the Bibliothèque Nationale, Paris (Collection Burnouf), No. 85; sixty-four leaves. It begins, after a preamble of five lines, Eva_m_ mayâ _s_ruta_m_mekasmi samaya Bhagavân Râ_g_ag_ri_he viharati sma G_ri_dhraku_t_e parvvate mahatâ Bhikshusanghena sârddham. Dvâtri_ms_ratâ Bhikshusahasrai_h_. It ends: Bhagavato mitâbhasya gu_n_aparikîrttana_m_ Bodhisattvâmavaivartyabhûmiprave_s_a_h_. Amitâbhavyuhaparivartta_h_. Sukhâvatîvyûha_h_ sampur_n_a_h_. Iti _S_rî Amitâbhasya Sukhâvatîvyuha nâma mahâyânastûra_m_ samâpta_m_.(130) (Devanâgarî alphabet.)

3. MS. of the Société Asiatique at Paris (Collection Hodgson), No. 17; eighty-two leaves. (Nepalese alphabet.)(131)

4. MS. of the University Library at Cambridge, No. 1368; thirty-five leaves. It begins with some lines of prose and verse in praise of Amitâbha and Sukhavatî, and then proceeds: Eva_m_ mayâ _s_rutam ekasmi_m_ samaye Bhagavân Râ_g_ag_ri_he nagare viharati sma, G_ri_dhrakû_t_aparvate mahatâ Bhikshusanghena sârddha, etc. It ends: iti srîmad amitâbhasya tathâgatasya Sukhâvatîvyûha-mahâyânasûtra_m_ samâptam. (Nepalese alphabet, modern.)

5. MS. given by Mr. Hodgson to the Bodleian Library Oxford (Hodgson 3). It begins with: Om namo ratnatrayâya. Om nama_h_ sarvabuddhabodhisattvebhya_h_, etc. Then Eva_m_ mayâ _s_rutam, etc. It ends with sukhavâtîvyûhamahâyânasûtra_m_ samâpta_m_. (Nepalese alphabet, modern.)

But when I came to compare these Sanskrit MSS. with the text sent to me from Japan, though the title was the same, I soon perceived that their contents were different. While the text, as given in the ordinary Devanâgari or Nepalese MSS., fills about fifty to sixty leaves, the text of the Sûtra that reached me from Japan would hardly occupy more than eight or ten leaves.

I soon convinced myself that this MS. was not a text abbreviated in Japan, for this shorter text, sent to me from Japan, correspond in every respect with the Chinese Sûtra translated by Mr. Beal in his “Catena,” pp. 378-383, and published in your Journal, 1866, p. 136. No doubt the Chinese translation, on which Mr. Beal’s translation is based, is not only free, but displays the misapprehensions peculiar to many Chinese renderings of Sanskrit texts, due to a deficient knowledge either of Sanskrit or of Chinese on the part of the translators, perhaps also to the different genius of those two languages.

Yet, such as it is, there can be no doubt that it was meant to be a translation of the text now in my possession. Mr. Beal tells us that the translation he followed is that by Kumâra_g_îva, the contemporary of Fa-hian (400 A. D.), and that this translator omitted repetitions and superfluities in the text.(132) Mr. Edkins knows a translation, _s. t._ Wou-liang-sheu-king, made under the Han dynasty.(133) What is important is that in the Chinese translation of the shorter text the scene is laid, as in the Japanese Sanskrit text, at _S_râvastî, and the principal speakers are Bhagavat and _S_âriputra.

There is also a Tibetan translation of the short text, described by Csoma Körösi (“As. Res.” vol. xx. p. 439). Here, though the name of the scene is not mentioned, the speakers are Bhagavat and _S_âriputra. The whole work occupies seven leaves only, and the names of the sixteen principal disciples agree with the Japanese text. The translators were Pra_g_nâvarman, Sûrendra, and the Tibetan Lotsava Ya-shes-sde.

M. Feer informs me that there is at the National Library a Chinese text called O-mi-to-king, _i. e._ Amitâbha-sûtra.(134) The scene is at _S_râvastî; the speakers are Bhagavat _S_âriputra.

Another text at the National Library is called Ta-o-mi-to-king, _i. e._ Mahâ Amitâbha-sûtra, and here the scene is at Râ_g_ag_ri_ha.

There is, besides, a third work, called Kwan-wou-liang-sheu-king by Kiang-ling-ye-she, _i. e._ Kâlaya_s_as, a foreigner of the West, who lived in China about 424 A. D.

We have, therefore, historical evidence of the existence of three Sûtras, describing Sukhavatî, or the Paradise of Amitâbha. We know two of them in Sanskrit, Chinese, and Tibetan—one long, the other short. The third is known as yet in Chinese only.

Of the two Sanskrit texts, the one from Nepal, the other from Japan, the latter seems certainly the earlier. But even the fuller text must have existed at a very early time, because it was translated by _K_i-lau-kia-_kh_ai, under the Eastern Han dynasty (25-220 A. D.)—_i. e._ at all events before 220 A. D.

The shorter text is first authenticated through the translation of Kumâra_g_îva, about 400 A. D.; but if the views generally entertained as to the relative position of the longer and shorter Sûtras be correct, we may safely claim for our short Sûtra a date within the second century of our era.

What Japan has sent us is, therefore, a Sanskrit text, of which we had no trace before, which must have left India at least before 400 A. D., but probably before 200 A. D., and which gives us the original of that description of Amitâbha’s Paradise, which formerly we knew in a Chinese translation only, which was neither complete nor correct.

The book sent to me was first published in Japan in 1773, by Ziômiô, a Buddhist priest. The Sanskrit text is intelligible, but full of inaccuracies, showing clearly that the editor did not understand Sanskrit, but simply copied what he saw before him. The same words occurring in the same line are written differently, and the Japanese transliteration simply repeats the blunders of the Sanskrit transcript.

There are two other editions of the same text, published in 1794 A. D. by another Japanese priest, named Hôgŏ. These are in the possession of Mr. Bunyiu Nanjio, and offered some help in correcting the text. One of them contains the text and three Chinese translations, one being merely a literal rendering, while the other two have more of a literary character and are ascribed to Kumâra_g_îva (400 A. D.), and Hiouen-thsang (648 A. D.).

Lastly, there is another book by the same Hôgŏ, in four volumes, in which an attempt is made to give a grammatical analysis of the text. This, however, as Mr. Bunyiu Nanjio informs me, is very imperfect.

I have to-day brought with me the Japanese Sanskrit text, critically restored, and a literal translation into English, to which I have added a few notes.

TRANSLATION.

_Adoration to the Omniscient._

This is what I have heard. At one time the Blessed (Bhagavat, _i. e._ Buddha) dwelt at _S_râvastî,(135) in the _G_eta-grove, in the garden of Anâthapi_nd_aka, together with(136) a large company of Bhikshus (mendicant friars), viz. with thirteen hundred Bhikshus, all of them acquainted with the five kinds of knowledge,(137) elders, great disciples,(138) and Arhats,(139) such as _S_âriputra, the elder, Mahâmaudgalyâyana, Mahâkâ_s_yapa, Mahâkapphi_n_a, Mahâkâtyâyana, Mahâkaush_th_ila, Revata, _S_uddhipanthaka, Nanda, Ânanda, Râhula, Gavâmpati, Bharadvâ_g_a, Kâlodayin, Vakkula, and Aniruddha. He dwelt together with these and many other great disciples, and together with many noble-minded Bodhisattvas, such as Ma_ñg_usrî, the prince, the Bodhisattva A_g_ita, the Bodhisattva Gandhahastin, the Bodhisattva Nityodyukta, the Bodhisattva Anikshiptadhura. He dwelt together with them and many other noble-minded Bodhisattvas, and with _S_akra, the Indra or King(140) of the Devas, and with Brahman Sahâmpati. With these and many other hundred thousands of Nayutas(141) of sons of the gods, Bhagavat dwelt at _S_râvastî.

Then Bhagavat addressed the honored _S_âriputra and said: O _S_âriputra, after you have passed from here over a hundred thousand Ko_t_is of Buddha-countries there is in the Western part of a Buddha-country, a world called Sukhavatî (the happy country). And there a Tathâgata, called Amitâyus, an Arhat, fully enlightened, dwells now, and remains, and supports himself, and teaches the Law.(142)

Now what do you think, _S_riputra, for what reason is that world called Sukhavatî (the happy)? In that world Sukhavatî, O _S_riputra, there is neither bodily nor mental pain for living beings. The sources of happiness are innumerable there. For that reason is that world called Sukhavatî (the happy).

And again, O _S_âriputra, that world Sukhavatî is adorned with seven terraces, with seven rows of palm-trees, and with strings of bells.(143) It is inclosed on every side,(144) beautiful, brilliant with the four gems, viz. gold, silver, beryl, and crystal. With such arrays of excellences peculiar to a Buddha-country is that Buddha-country adorned.

And again, O _S_âriputra, in that world Sukhavatî there are lotus lakes, adorned with the seven gems, viz. gold, silver, beryl, crystal, red pearls, diamonds, and corals as the seventh. They are full of water which possesses the eight good qualities,(145) their waters rise as high as the fords and bathing-places, so that even crows(146) may drink there; they are full of golden sand, and of vast extent. And in these lotus lakes there are all around on the four sides four stairs, beautiful and brilliant with the four gems, viz. gold, silver, beryl, crystal. And on every side of these lotus lakes gem trees are growing, beautiful and brilliant with the seven gems, viz. gold, silver, beryl, crystal, red pearls, diamonds, and corals as the seventh. And in those lotus lakes lotus flowers are growing, blue, blue-colored, of blue splendor, blue to behold; yellow, yellow-colored, of yellow splendor, yellow to behold; red, red-colored, of red splendor, red to behold; white, white-colored, of white splendor, white to behold; beautiful, beautifully-colored, of beautiful splendor, beautiful to behold, and in circumference as large as the wheel of a chariot.

And again, O _S_âriputra, in that Buddha-country there are heavenly musical instruments always played on and the earth is lovely and of golden color. And in that Buddha-country a flower-rain of heavenly Mândârava blossoms pours down three times every day, and three times every night. And the beings who are born there worship before their morning meal(147) a hundred thousand Ko_t_is of Buddhas by going to other worlds; and having showered a hundred thousand of Ko_t_is of flowers upon each Tathâgata, they return to their own world in time for the afternoon rest.(148) With such arrays of excellences peculiar to a Buddha-country is that Buddha-country adorned.

And again, O _S_âriputra, there are in that Buddha-country swans, curlews,(149) and peacocks. Three times every night, and three times every day, they come together and perform a concert, each uttering his own note. And from them thus uttering proceeds a sound proclaiming the five virtues, the five powers, and the seven steps leading towards the highest knowledge.(150) When the men there hear that sound, remembrance of Buddha, remembrance of the Law, remembrance of the Assembly, rises in their mind.

Now, do you think, O _S_âriputra, that these are beings who have entered into the nature of animals (birds, etc.)? This is not to be thought of. The very name of hells is unknown in that Buddha-country, and likewise that of (descent into) animal natures and of the realm of Yama (the four apâyas).(151) No, these tribes of birds have been made on purpose by the Tathâgata Amitâyus, and they utter the sound of the Law. With such arrays of excellences, etc.

And again, O _S_âriputra, when those rows of palm-trees and strings of bells in that Buddha-country are moved by the wind, a sweet and enrapturing sound proceeds from them. Yes, O _S_âriputra, as from a heavenly musical instrument consisting of a hundred thousand Ko_t_is of sounds, when played by Âryas, a sweet and enrapturing sound proceeds, a sweet and enrapturing sound proceeds from those rows of palm-trees and strings of bells moved by the wind. And when the men hear that sound, reflection on Buddha arises in their body, reflection on the Law, reflection on the Assembly. With such arrays of excellences, etc.

Now what do you think, O _S_âriputra, for what reason is that Tathâgata called Amitâyus? The length of life (âyus), O _S_âriputra, of that Tathâgata and of those men there is immeasurable (amita). Therefore is that Tathâgata called Amitâyus. And ten Kalpas have passed, O _S_âriputra, since that Tathâgata awoke to perfect knowledge.

And what do you think, O _S_âriputra, for what reason is that Tathâgata called Amitâbhâs? The splendor (âbhâs), O _S_âriputra, of that Tathâgata is unimpeded over all Buddha-countries. Therefore is that Tathâgata called Amitâbhâs.

And there is, O _S_âriputra, an innumerable assembly of disciples with that Tathâgata, purified and venerable persons, whose number it is not easy to count. With such arrays of excellences, etc.

And again, O _S_âriputra, of those beings also who are born in the Buddha-country of the Tathâgata Amitâyus as purified Bodhisattvas, never to return again and bound by one birth only, of those Bodhisattvas also, O _S_âriputra, the number is not easy to count, except they are reckoned as infinite in number.(152)

Then again all beings, O _S_âriputra, ought to make fervent prayer for that Buddha-country. And why? Because they come together there with such excellent men. Beings are not born in that Buddha-country of the Tathâgata Amitâyus as a reward and result of good works performed in this present life.(153) No, whatever son or daughter of a family shall hear the name of the blessed Amitâyus, the Tathâgata, and having heard it, shall keep it in mind, and with thoughts undisturbed shall keep it in mind for one, two, three, four, five, six, or seven nights, that son or daughter of a family, when he or she comes to die, then that Amitâyus, the Tathâgata, surrounded by an assembly of disciples and followed by a host of Bodhisattvas, will stand before them at their hour of death, and they will depart this life with tranquil minds. After their death they will be born in the world Sukhavatî, in the Buddha-country of the same Amitâyus, the Tathâgata. Therefore, then, O _S_âriputra, having perceived this cause and effect,(154) I with reverence say thus, Every son and every daughter of a family ought to make with their whole mind fervent prayer for that Buddha-country.

And now, O _S_âriputra, as I here at present glorify that world, thus in the East, O _S_âriputra, other blessed Buddhas, led by the Tathâgata Akshobhya, the Tathâgata Merudhva_g_a, the Tathâgata Mahâmeru, the Tathâgata Meruprabhâsa, and the Tathâgata Ma_ñg_udhva_g_a, equal in number to the sand of the river Gangâ, comprehend their own Buddha-countries in their speech, and then reveal them.(155) Accept this repetition of the Law, called the “Favor of all Buddhas,” which magnifies their inconceivable excellences.

Thus also in the South, do other blessed Buddhas, led by the Tathâgata _K_andrasûryapradîpa, the Tathâgata Yasa_h_prabha, the Tathâgata Mahâr_k_iskandha, the Tathâgata Merupradîpa, the Tathâgata Anantavîrya, equal in number to the sand of the river Gangâ, comprehend their own Buddha-countries in their speech, and then reveal them. Accept, etc.

Thus also in the West do other blessed Buddhas, led by the Tathâgata Amitâyus, the Tathâgata Amitaskandha, the Tathâgata Amitadhva_g_a, the Tathâgata Mahâprabha, the Tathâgata Mahâratnaketu, the Tathagata _S_uddhara_s_miprabha, equal in number to the sand of the river Gangâ, comprehend, etc.

Thus also in the North do other blessed Buddhas, led by the Tathâgata Mahâr_k_iskandha, the Tathâgata Vai_s_vânaranirghosha, the Tathâgata Dundubhisvaranirghosha, the Tathâgata Dushpradharsha, the Tathâgata Âdityasambhava, the Tathâgata _G_aleniprabha (_G_valanaprabha?), the Tathâgata Prabhâkara, equal in number to the sand, etc.

Thus also in the Nadir do other blessed Buddhas, led by the Tathâgata Si_m_ha, the Tathâgata Ya_s_as, the Tathâgata Ya_s_a_h_prabhâva, the Tathâgata Dharma, the Tathâgata Dharmadhara, the Tathâgata Dharmadhva_g_a, equal in number to the sand, etc.