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From Serindia to Japan: A Sketch of the Buddhist Library of Ximing Monastery in the Eighth-Century Chang’an

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Abstract

Presented in the cultural context of medieval Chang’an city and the broader network of Silk Road Buddhism from Serindia to Japan, this article provides a study on the libraries of Ximingsi (Ximing Monastery) and its celebrated tripitaka (Buddhist canon) from the eighth to the early ninth century. First of all, the Putiyuan library at Ximingsi, established by the Indian master Subhakarasimha (637–735), bore witness to multiple projects of scriptural translation, including the gems of esoteric literature that attracted generations of Japanese dharma seekers to cross the ocean. On the basis of the Putiyuan collection and other major bibliothecas, the Buddhist exegetes at Ximingsi produced a standard Zhenyuan shijiaolu (Zhenyuan Catalogue) employed in the subsequent ninth century, as criteria for monastic collections all over East Asia. This remarkable catalogue represented not only the highest achievement in Buddhist bibliography, but also a remarkable testimony to the build-up of the monastic collections at Ximingsi until 800. After the Zhenyuan Catalogue was transmitted to Japan, it became the benchmark catalogue on which some regional temples in the fledging political entity began to build up their libraries. The Library of Ximingsi is an excellent point of departure for the investigation of a number of topics of Buddhist manuscript culture, including monastic collection, Buddhist bibliography and the rich history of cultural exchanges along the ancient Silk Road among Central Asia, Tang China and medieval Japan.

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  • 15 February 2019

    This book was inadvertently published with errors in the FM and chapters 3, 7, 8, 10, 11, 15 and 18.

Notes

  1. 1.

    Before the emergence of the Chinese KaibaoTripiṭaka (Kaibaozang開寶藏, 983) and the German Gutenberg bible (Die Gutenberg-Bibel, 1455), the classical world was known as the golden age of manuscripts when religious bibliothecas and scriptoria flourished in great cities such as Egyptian Alexandria, Byzantine Constantinople and Israeli Jerusalem (Thompson 1940: 315).

  2. 2.

    Liangchuqingzhong yi, T45, no. 1895, p. 842, b19-27. As indicated in the text, Daoxuan must have paraphrased a sentence originally appeared in Pinimu jing毘尼母經 (alt. Pinimu lun毘尼母論, Skt. Vinayamātṛkā-śāstra, T1463), one of the four comprehensive vinayas and the five śāstras (Ch. silü wulun四律五論) in the Chinese vinaya collection. T refers to the standard Buddhist canon used by scholars of East Asian Buddhism: Taishō shinshū daizōkyō大正新修大藏經.

  3. 3.

    A foreign example of a Bodhi Cloister (Jap.Bodaiin) was also found at the famous Japanese Monastery Kōfukuji 興福寺, located in Nara city. See also the postscript to the Dacheng fayuan yilin zhang大乘法苑義林章 (T45, no.1861, p. 343, a27-b9).

  4. 4.

    Da Tang xiyu qiufa gaoseng zhuan大唐西域求法高僧傳, T51, no. 2066, p. 4, c15-24.

  5. 5.

    Song gaoseng zhuan宋高僧傳, T50, no. 2061, p. 715, b9-12; Xu gujin yijing tuji續古今譯經圖紀, T55, no. 2152, p. 372, b2-6.

  6. 6.

    Da fanguang fo huayan jing大方廣佛華嚴經, T10, no. 293, p. 849, a9-16; Zhenyuan xinding shijiao mulu貞元新定釋教目錄, T55, no. 2157, p. 894; Xu Zhenyuan shijiao lu續貞元釋教錄, T55, no.2158, p. 1052, a13-17; Song gaoseng zhuan, T50, no. 2061, p. 721, b15-24. In 798, the King of Uḍa (Ch. wutu guowang烏荼國王) presented a Sanskrit manuscript of the Āvataṃsaka Sūtra as a gift to Dezong. Copied by the Indian king himself to pay his homage to the Chinese emperor, the text was translated by the Indian monk Prājña and his atelier at Congfu Monastery. The king of Uḍa is also known as the king of Odra, or Orissa. He was probably Śubhakaradeva the first (r. 780–800), the founder of the Bhauma-kara Dynasty (Davidson 2002: 51). The Singaporean scholar Ku Cheng-Mei 古正美 thinks that the new version of Āvataṃsaka Sūtra reflects the Avataṃsaka Buddharāja (Ch. fowang佛王) tradition that was associated with the cult of Amoghapāśa (Ch. Bukong juansuo guanyin不空羂索観音) popular in southern India. Like many translated texts from the tradition of Indian tantrism, the submission of this scripture to the emperor certainly assumes the political connotation of the Buddha king (Ku 2003: 325–376).

  7. 7.

    Apidamo da piposha lun 阿毗達磨大毗婆沙論 (Skt. Abhidharma-mahāvibhāṣā śāstra), T27, no. 1545, p. 4, c19-p.5, a15. See also (Forte 1976:171–176).

  8. 8.

    Datang neidian lu大唐內典錄, T55, no. 2149, p. 311, c9-18.

  9. 9.

    Recorded in the long postscript to the narrative chapter Ru busiyi jietuo jingjie Puxian xingyuan ping 入不思議解脫境界普賢行願品 (Chapter on the Vows of Samantabhadra) in the forty-fascicle Avataṃsaka Sūtra;see Da fangguang fo Huayanjing, T10, no. 293, p. 849, a9-16. In 755, Buddhist prelates sent the newly-translated Avataṃsaka Sūtra to a eunuch-official Ma Chengqian 馬承倩 for proofreading in Guangzhai Monastery (Guangzaisi 光宅寺), another centre of sūtra-replication in Chang’an; see Zhenyuan xinding shijiao mulu,T55, no. 2157, p. 771, c10-14.

  10. 10.

    On another occasion, at the request of Amoghavajra, the emperor Daizong 代宗 (r. 762-79) bestowed a tripiṭaka of 5050 scrolls to his daughter Master Qionghua 瓊華, who was studying under the tutelage of Amoghavajra in the Institute for Sūtra Translation at Wenshuge; see Daizongchao zeng sikong dabianzheng guangzhi sanzang heshang biaozhiji代宗朝贈司空大辨正廣智三藏和上表制集, T.52, no.2120, 839a.

  11. 11.

    For a case of selecting the authoritative edition of the Zhuan falun jing轉法輪經 (Sutra of Turning the Wheel of the Dharma, T109) among Buddhist libraries in Chang’an; see Kaiyuan shijiao lu開元釋教錄, T55, no. 2154, p. 692, b25-26.

  12. 12.

    Da Tang zhenyuan xukanyuan shijiao lu, T55, no. 2156, p. 766, a13-25.

  13. 13.

    For a general introduction of the esoteric texts in the catalogue, see Astley 2011:712. Liqu jing理趣經 (Skt. Adhyartdhaśatikāprajñāpāramitā sūtra) is the abbreviated title of the Dale jin’gang bukong zhenshi samoye jing大樂金剛不空真實三摩耶經 (T243).

  14. 14.

    The catalogue is also known as Yuanzhao Lu圓照錄 (Catalogue Compiled by Yuanzhao). According to Xu Zhenyuan shijiao lu, the catalogue was finished in 799.

  15. 15.

    Zhenyuan xinding shijiao mulu, T55, no. 2157, p. 1046, b1-25. See Sho Ajari shingon mikkyō burui sōroku 諸阿闍梨真言密教部類總錄 (or Hakke hiroku八家秘録 [The Tantric Rituals Collected by the Eight Masters]), T55, no. 2176, p. 1115, c19-20.

  16. 16.

    Some Chinese scholars think that the lexcon was completed in 807 (Yuanhe 2) instead of 810 (Wen 2000: 18). For a general study of Huilin’slexicon, see Yao 2003.

  17. 17.

    Zilin wascomposed by Lü Chen 呂忱 from the Jin dynasty (265–420); Qiuyun, written by Lu Fayan 陸法言 (581-618), is a Chinese rhyme dictionary published in 601 in the Sui Dynasty. For the impact of Yiqiejing yinyi on Chinse phonetics, see Yao (2003: 83–104).

  18. 18.

    Circumstantial evidence concerning the Buddhist tripiṭakain Chang’an during this period is also available through the Japanese Ennin 円仁 (794–864)’s travelogue and manuscripts excavated from Dunhuang and Turfan. When Ennin visited the puxian daochang普賢道場 (Hall of Samantabhadra) in the Monastery of Gold Pavilion (Jin’gesi 金閣寺) at Mount Wutai, he found a well-decorated tripiṭaka donated by a patron from Chang’an (Reischauer 1955: 254).

  19. 19.

    The original text reads: “貯其本于西明藏中”, “see Tang jingshiXimingsiHuilin zhuan唐京師西明寺慧琳傳, Song gaoseng zhuan, T50, no. 2061, p. 738, a22-b5.

  20. 20.

    Bonshakuji was established by Emperor Kammu initially as the Shitennōji 四天王寺 (Monastery of Four Mahārājās) for the posthumous happiness of the former Emperor Tenji 天智天皇 (r. 668–671) in 786 (Enryaku 延暦 5). Nine years later, the monastery was renamed Bonshakuji.

  21. 21.

    See also Fozutongji 佛祖統紀, T49, no. 2035, p. 399, a26-28; For a popular novel based on the life story of Genbō, see Matsumoto 1980.

  22. 22.

    [Go]shōrai mokuroku禦請來目錄, T55, no. 2161, p. 1065, a10-17. The catalogue is also known as the Jō shōrai kyōtō mokurokuhyō 新請来經等目錄表 (A Memorial Presenting a List of Newly Imported Sūtras and Other Items), see also Bowring 2005: 136.

  23. 23.

    [Go]shōrai mokuroku, T55, no. 2161, p. 1065, c8-13. See also Yoshinori 1999: 177.

  24. 24.

    [Go]shōrai mokuroku, T55, no. 2161, p. 1060, c5-18. On the interaction between Kūkai and Yuanzhao, see Yoritomi 1980: 183-206. For a discussion of Takashinano Tōnari高階遠成 in relation to Kūkai’s trip to Tang China, see Takeuchi (2006: 285–288).

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Wang, X. (2019). From Serindia to Japan: A Sketch of the Buddhist Library of Ximing Monastery in the Eighth-Century Chang’an. In: Islam, M.N. (eds) Silk Road to Belt Road. Springer, Singapore. https://doi.org/10.1007/978-981-13-2998-2_7

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