Surveying Sanskrit Buddhist Manuscripts in Japan and Construction of Newār Book History

Surveying Sanskrit Buddhist Manuscripts in Japan and Construction of New r Book History Shanker Thapa Sasaki Kazunori Shoji Fumio Background New r people, one of the cultural- synthesis of religious ideologies is the Nir k ra ethnic group mainly living within the Kathmandu K rik written by a Nep lī Paṇḍit Nanda rī.2The valley follow either Hinduism or Buddhism. other significant text for New r Buddhists is New r identity as a religio-cultural community Kriy saṁgraha Pañjik which is a collection comes within the Indian cultural boundary. of rituals composed by Kuladatta. In its general Sanskrit as the textual language of New rs character, the work bears a close relations to the also brought them under the Indian literary Hindu Tantric digests. The codex begins with the domain. Any tradition that arrived in Nepal definitions from Northern India was amalgamated with of a spiritual guide and his disciple.3 This text existing local traditions. It was the main basis of is a modified version of StūpaLakṣaṇa K rik cultural formation of New rs. New r Buddhists, Vivianaof Lokottarav dins.4 who were originally the Mah s ṁghika,later Nepal’s contribution in the development turned into Vajray na after its arrival in Nepal of Mah y na literary genre that is the body of by the end of the sixth century some 200 years Sanskrit Buddhist literature is enormous and after its origin in Northern India.1 They became Vajray na Buddhists. It is important to note 2 David Seyfert Rugg, The Literature of the M dhyamika that New r Buddhism is the synthesis of two School, Wisbaden: Otto Harrassowitz, 1981, p. 100. 3 Rajendra Lal Mitra, The Sanskrit Buddhist Literature of or more Buddhist philosophical traditions aided Nepal, Calcutta: The Asiatic Society of Bengal, 1882, by Hindu tantric tenets. Thus, New r Buddhist pp. 105-109. religious tradition is the combination of diverse 4 Annual Report of The International Research Institute ideas. New r Buddhist practice is primarily the for Advanced Buddhology5, 2002, p. 27; Gusstav Roth, ‘Symbolism of the Buddhist Stupa according synthesis between Vijñ navadaand M dhyamika to the Tibetan Version of the Caitya Vibhaṅga philosophy. The text that sought such an amazing Vinayapodbhava Sūtra, the Sanskrit Treatise Stūpa Lakṣaṇa K rik Vivecan and a Corresponding Passage 1 The Licchavī inscription fromGokarṇa is the earlist in Kuladatta’s Kriy saṁgraha,’ In: Anna Libers reference in Nepalese history to refer to Vajray na. Dallapiccola and Stephine Zingel-Ave Lallemant(eds.), Dhana Vajra Vajracharya, Licchavī K lin Abhilekh The Stupa: Its Religious, Historical and Architectural [Inscription from the Licchavī Era], Kathmandu: Significance, Weisbaden: Franz Steiner, 1980, p. 196. Institute of Nepal and Asian studies, 2030, pp. 370-371.  Dr. Shanker Thapa is a Professor and Head in the Central Department of History, Tribhuvan University, Kathmandu. Mr. Kazunori Sasaki and Dr. Fumio Shoji are the Faculty Members in the Faculty of Buddhist Studies, Rissho University, Tokyo. We express sincere gratitude to Rissho University for supporting the field surveys in Tokyo, Kyoto and Kanagawa in Japan in June 2017 and March 2018.  clen]v beyond comparison. The extant Sanskrit Buddhist within the long practiced‘book culture’of texts is the contribution of Nepal without whose BuddhistNew rs. effort it was not possible to maintain the textual Literary Migration to Japan heritage intact for more than a millennium. The Literary migration here indicates to New r Buddhists of Kathmandu valley deserve trans-regional migration of Sanskrit Buddhist appreciation for such an epoch making historical manuscripts from Nepal to Japan and the other act. After the Muslim invasion of Northern post collection activities. Even before the India by the end of twelfth century, entire body revelation of Nepal as the largest repository of Sanskrit Buddhist literature disappeared in of Sanskrit manuscripts, history has provided India. However, they were found preserved in information about the migration of Sanskrit tact in Nepal after a millennium. The outside manuscripts from Nepal to India or Europe world was ignorant of preservation of large preferably the Great Britain. In 1793, Col. body of Mah y na Sanskrit Buddhist literature William Kirkpatrick visited Nepal under a until the middle of the nineteenth century. delegation sent by the British Indian government. British Resident Brian H. Hodgson explored the During that visit, he had procured a copy of extant body of Sanskrit Buddhist literature in Aṣṭas hasrik Prajñ p ramit Sūtra and handed the Kathmandu valley within the periphery of over toSir William Jones, one of the founders New r Buddhist cultural boundary. The original of the Asiatic society of Bengal and a well- Mah y na Sanskrit Buddhist manuscripts was known philologist and orientalist in November believed completely to be lost. But in the first 1793.6 It has 303 paper folios, which was quarter of the Hodgson’s revealing of survival of copied in the eighteenth century. This instance abundance of entire body of in Nepal within the may be regarded as a significant moment as the custody of Buddhist New r of Kathmandu valley beginning of movement of Nepalese manuscripts in an important landmark in the literary history out of the country. of Mah y na Buddhism. It was the beginning of the migration Thecredit goes to the Buddhist New rs. of Buddhist manuscripts in Nepal. After Brian They were the authors, scribes, custodians and Hodgson found out Nepal as the warehouse of also the enthusiasts of reading Sanskrit Buddhist Sanskrit Buddhist manuscripts, a number of texts. At the cultural level, the New rs developed foreign monks and scholars showed up from the tradition of ‘book culture’ integrating the time to time to collect Buddhist manuscripts in system of venerating ‘books’ as the manifestation Nepal. Hodgson himself procured 381 bundles of deities, there by worshipping them at regular of manuscripts later to divide them among intervals.5 In general, a Buddhist manuscript had several institutions in India, France and the Great multiple usages. Manuscripts arebelieved to be Britain. With the friendly gesture from HRH worthy of veneration and regarded as an object Mah r j Chandra Shumsher [1863-1929], the of worship. They are the objects in which deities Premier of Nepal, Oxford University received are emanated for which a full-fledged ritual of some 6300 Sanskrit manuscripts as gifts.7 ‘Ny sa’ or the Da a Karma Pratiṣṭh is performed to insert lives in them. The ritual associated 6 Moriz Winternitz and Arthur Berriedale Keith (ed.), Catalogue of Sanskrit Manuscripts in the Bodleian Library, with Kala a [vase] is also constituted to aid the Vol. II, Oxford: The Clarendon Press, 1905, p. 249. practice of ‘Ny sa’ to bring lives in books. So, for 7 David Pingree (comp.), A Descriptive Catalogue of the New r believers a religious book or a manuscript Sanskrit and other Indian Manuscripts of the Chandra has life. Therefore, every book is worthy of Shum Shere Collection in the Bodleian Library, Pt. 1. Jyotiṣ stra, Oxford, Clarendon Press, 1984, pp. veneration and deserves worship. These forms of 1-172; Jonathan Katz (ed.), A Descriptive Catalogue of cultural hierarchies were constituted or evolved the Sanskrit Indian Manuscripts of 5 Shanker Thapa, ‘Profile of A Traditional Painter: the Chandra Shum Shere Collection in the Bodleian Gyankar Vajr c rya - the New rī Paubh Artist from Library, Oxford, Oxford University Press. Part II: Bhaktapur,’ Voice of History, Vol. XXVIII, May, 2015, Epics and Pur ṇas, John Brockington (Comp.), 1999; pp. 14-30. Part III: Stotras, K. Parameswara Aithal (Comp.), 1999. clen]v  In Europe, an abundant number of Sanskrit manuscript of Gaṇḍavyūha Sūtra, which Hokei manuscripts was directed to the United Kingdom. Izumi, anacquaintance of Rev. Kawaguchi,made During the medieval times, Nepal has available to Rissho University. been a popular destination for Tibetan Buddhists The General Library of University to study Buddhism with the Vajr c rya Master of Tokyo, Tokai University Library Shonan in the Kathmandu valley. For entire medieval Campus, Taisho University Library and the period, Nepal served as the educational center Toyo Bunko have largest collectionsof Nepalese for Tibetans. The expatriate Tibetans also Sanskrit manuscripts in Japan. In addition, there collected Sanskrit manuscripts both during are other centers such as Taisho University study period for study and also for carrying to Library and Nagoya City Museum that also Tibet. They carried abundant New r as well as hold Sanskrit manuscripts brought from Nepal. P la manuscripts to Tibet from Nepal. Similarly Nagoya City Museum has obtained Kamiya’s visiting Chinese pilgrims occasionally did the collection of Nepalese manuscript. Kyoto same. University alsohas several Nepalese manuscripts Japanese procurement of manuscripts donated by Dr. Ryuzaburo Sakaki. Ryūkoku in the Kathmandu valley is rather little different. University hasimportant medieval Nepalese The collectors who reached Nepal in different manuscriptsincluding the oldest and the best times did adventurous travel in Nepal. They Sukh vatīvyūha Sūtra.8Eminent Japanese met the rulers and obtained permissions to Buddhist scholars such as Ariyoshi Sanada, Yusho copy or purchase manuscripts. They collected Wakahara, Taijun Inoguchi, SyokoTakeuchi and Sanskrit manuscripts in Nepal and dispatched Shinichiro Hori have done significant works to Japan without problem. Present repositories on New r Buddhist manuscripts deposited at in various places in Japan is the outcome of Ryūkoku University. those early manuscript collectors. Japan has Research on Manuscripts in Selected always been serious in dealing with Sanskrit Repositories Buddhist manuscripts. Sanskrit manuscripts With the support of Rissho University that Rev. EkaiKawaguchi[1866-1945], Junjiro and research collaboration betweenKazunori Takakushu[1866-1947], Dr. Ryuzaburo Sasaki,Fumio Shoji and Shanker Thapa, a Sakaki[1872-1946] and others procured Buddhist field survey was arranged to observe Buddhist manuscripts in Nepal, which are now preserved manuscripts in the repositories including Toyo in various university libraries and other places Bunko,General Library ofTokyo University; with due attention. They have been regardedas Tokai University Library Shonan Campus the priceless heritage. in Kitakaname and the Library of Faculty of Japan has considerably contributed Letters, Kyoto University, Kyoto in March 2018. in Sanskrit and Indian Buddhist scholarship. A preliminary field survey was already done Japanese academics and the monastic community in Toyo Bunko, Tokyo University and Rissho have been keenly interested in Nepal’s Sanskrit University collections in June 2017 prior to Buddhist manuscripts. the second field observation. The objectivewas The out bound migration of Nepalese primarily to gather information on history, Buddhist manuscripts towards Japan began right status of preservation and present conditions of since 1907 when Rev. Ekai KawaguchiandJunjiro manuscripts in those repositories. At the same Takakushuvisited Kathmandu in search of those time, it was also in mind to gather information manuscripts. The largest collection of Nepalese on research details of those manuscripts. While manuscripts is that of Ekai Kawaguchi deposited 8 Yusho Wakahara, ‘Remarks on Sanskrit now in three locations namelythe General Library, Manuscripts in the Otani Collection – University of Tokyo, Toyo Bunko and Rissho Preliminaries to New Descriptive Catalog’, University in Tokyo. Rissho University has a Bulletin of Institute of Buddhist Cultural Studies Ryūkoku University, No 42, 2003, pp. 29-37.  clen]v in Kyoto, a preliminary visit of other concerning Buddhist manuscripts including Divy vad na, universities located within the Kyoto metropolis Shukh vativyūha Sūtra and Mah vastu. All this particularly Ryūkoku, Bukkyo and Otani situation was due to the help of renowned French Universities was also doneto prepare for another Indologist Dr. Sylvain Levi.11 The help extended field work to enhance the collaborative research. by the manuscriptologists at the Darb r Library Among several other repositories in Kathmandu as well as Sanskrit and Buddhist to hold Sanskrit Buddhist manuscripts from scholars of that time had significant role to Nepal, Tohoku University [Sendai] and Taisho make visiting Japanese monks and scholars University [Tokyo] also have Nepalese Buddhist able to procure desired Buddhist manuscripts manuscripts and other materials that constitute in Nepal and later transport them to Japan. certain role in constructing New r Buddhist In recent times, the activities of Rev. Syūcho history as well as determining historical stages Takaokaa Buddhist monk from Nagoya, has also of literary migration to Japan.9 contributed significantly to procure microfiche of manuscripts. Rev. Hidenobu Takaoka directed The migration of Buddhist manuscripts a very important project on microfilming New r from Nepal to japan in different times with Buddhist manuscripts funded by Shishin Kai, the close involvement of eminent monks and a lay Buddhist society in Japan. They also academics is of immense significance. Rev. supported Saphū Kuthī to digitise entire EkaiKawaguchiis the pioneer of Sanskrit collection and made available in CD-ROM. manuscript collection in Nepal that has Then a manuscript Library was set up in Nagoya significantly contributed to develop very popularly known as ‘the Buddhist Library.’ important Sanskrit manuscript repository in Japan. The contribution of other Japanese All the manuscript centers regarded collectors who visited Nepal in different times Nepal’s Buddhist Sanskrit manuscripts written and procured Sanskrit Buddhist manuscripts mainly in Bhujimola, Rañjan and Pracalit New rī such asJunjiroTakakushu, Rev. Kozui Otani, scripts as very precious and priceless heritage Dr. Ryuzaburo Sakaki, Dr. Sadayoshi Kamiya there by treating as such. Most of the manuscripts and other unknown individual collectors cannot are kept in acid free paper and wooden boxes. be overlooked. In some cases, Prime Minister The most remarkable point noted so far during Chandra Shumsher of Nepal cooperated the observation is that, all the repositories have whole heartedly to the Japanese collectors maintained the same cloth wrappers that were that facilitated to collect Sanskrit manuscripts originally used while the manuscripts were in without obstacle. Rev. EkaiKawaguchiwas able Nepal. All those manuscripts were lively while to solicit his support so that he could collect in Nepal. Puj s were performed on them. The hundreds of important Sanskrit Buddhist marks of vermilion and sandalwood pastes on manuscripts in Nepal and transport them to wooden covers or beginning folios attest the Japan.10His work brought significant changes in fact. Japanese manuscript repositories provide modern Sanskrit Buddhist Scholarship in Japan. the model of manuscript preservation. Rev.KozuiOt nīalso collected important Sanskrit As mentioned before, Sanskrit manuscripts in Nepal which are now kept at manuscripts of Nepalese origin have special Ryūkoku University in Kyoto. Premier Chandra position among the modern Buddhist and Shumsher granted audience to him in Kathmandu Sanskrit scholars. They are given the status of and also gifted him very important Sanskrit precious heritage. So, they are given greater care. 9 Some works have been earlier done on those collections. So, certain formal procedures are mandatory for See: Yoshizaki, Kazumi, ‘New r Buddhist Materials in those who desire to consult them for research the Collection of Rev. Kawaguchi Ekai Preserved in purposes or otherwise. The methodology of Tohoku University, Indo Gaku Bukkyo Gaku Kenkyu, preserving ancient books has been adapted Vol. 59, No. 1, pp. 513-518. 10 Abhi Subedi, Ekai Kawaguchi - The Trespassing to ensure their long lasting preservation. The Insider, Kathmandu: Mandala Book Point, 1999, p. 90. 11 Wakahara, loc. cit., clen]v  method of preservation of ancient manuscripts Toyo Bunko adapted in Japan can be a model for Nepal to Toyo Bunko is one of the prominent follow where still Sanskrit Buddhist manuscripts repository of Nepalese Sanskrit manuscripts. are in abundance in institutional or private A part of manuscripts Rev. EkaiKawaguchi collections. Data on private collections among collectedin Nepal are kept there. It has altogether the New rs is scanty. Some manuscript twenty nine Nepalese manuscripts. They repositories such as the National Archives areBuddhist Sūtra, Dh raṇīs, Avad na, Tantra, of Nepal, Ke ar Library, Saphū Kuthī, Stotra, Vrata Kath , Jyotiṣaand some unidentified Akṣe vara Mah vih ra and Central Library of fragments in its collection. Tribhuvan University possess important Sanskrit The individual titles in this collection Buddhist manuscripts. In general, manuscripts include:14 preservation practices is not bad. However, some of the places have worst preserving and Lalitvistara Sūtra [NS 925, fols. 263], management conditions. Certainly, they have Mah pratyaṅgir n ma Dh raṇī [fols. 11], security and other lapses as well to take into Saddharmapuṇḍarīka Sūtra [Palmleaf fols. 181], consideration. In all Nepalese repositories, rules Sapta tika Prajñ p ramit [A. Palm leaf,fols. of handling and using manuscripts are flexible. 45; b. paper,fols. 31], Suvarṇaprabhaṣottama Nepalese manuscript libraries provide easy Sūtra fols. 66] G ndharvik vad na [fols. 8], access to researchers so that more manuscripts Vajrav r hī Tantra Mah kalpar ja [fols 114]. can be studied leading to various publications. Ekallavīra Caṇḍamah ro ṇa Tantra [NS One can obtain digitally reproduced copies of 955, fols. 96], Go ṛṅgaparvate Svayaṃbhū manuscriptsat the payment of required fees. This Caityabhaṭṭ rakodde a [fols. 18], Dh raṇī practice is also necessary. But the manuscript Saṃgraha [<12Afols. 61>; <12B- fols. 94>; <13- preservation modalities followed by Japan’s fols. 354>; <19 - fols 25>; <24 - fols. 39>)Total Sanskrit manuscript repositories are rather tough Dh raṇīs 11+15+267+15+5=313], Grahamatṛk but they are practical and appropriate for long Dh raṇī [fols.8], ry parimit yun ma Mah y na term preservation of ancient manuscripts.12One Sūtra [fols. 114], ry moghap ahṛdayaṃ has to apply and obtain permission to consult the Toyo Bunko’, Memoirs of the Research Department of the Toyo Bunko 37, Tokyo: Toyo Bunko, 1973; manuscripts in advance prior to the visit of the Wakahara Yusho, ‘Remarks on Sanskrit manuscripts repository. In all places, photography of any part in the Otani Collection - Preliminaries to New of the manuscript is usually not allowed. Descriptive Catalog’, Bulletin of Institute of Buddhist Cultural Studies Ryūkoku University, No 42, 2003, pp. Several University and other specialized 29-37; Ariyoshi Sanada, Descriptive Catalogue of the libraries have Nepal’s Sanskrit Buddhist Sanskrit Buddhist Manuscripts Brought by Rev. Otani manuscripts in their collection. Japanese Expedition, Monumenta Serindica, Vol. IV, Kyoto scholars have extensively studied and worked 1961, pp. 49-118; Bukkyo Bunka Kenkyujo, Sanskrit Manuscripts in the Otani Collection at Ryūkoku on those manuscripts for various purposes and University Library (CD-ROM edition), Kyoto: Bukkyo published various types of paper at home and Bunka Kenkyujo, 2001, pp. 1-14; Hori, Shinichiro, abroad. Some Japanese Buddhist scholars also ‘Kamiya’s Collection of Sanskrit Manuscripts from published detailed annotated catalogues on those Nepal’, Journal of Indian and Buddhist Studies, Vol. 79, Nos. 40-41, 1991, pp. 513-516; Yoshizaki Kazumi, manuscripts.13 ‘New r Buddhist Materials in the Collection of Rev. 12 Saphū Kuthī has received Toyota Foundation Kawaguchi Ekai Preserved in Tōhoku University, grant for physical infrastructure development as well Journal of Indian and Buddhist Studies (Indo-Gaku as management of manuscripts. A number of Japanese Bukkyo Gaku Kenkyu), Vol. LIX, No. 1, pp. 513- experts worked there and digitised its collection and 518; Catalogue of the Buddhist Sanskrit Manuscripts produced a digital data base. in the University Library Tokyo’, Toshokankai, Vol. 13 Seiren Matsunami, ACatalogue of the Sanskrit IV: 4, March 1953, Kyoto: pp. 138-140; Tachikawa Manuscripts in the Tokyo University Library, Tokyo: Musashi, Shoun Hino and Toshihiro Wada,Sanskrit Suzuki Research Foundation, 1965; Ryotai Kaneko, Manuscriptsin the Possession of the Faculty of Letters, Yoshihiro Matsunami and Kojun Saito, ‘Descriptive Kyoto:KyotoUniversity, 2004. Catalogue of Sanskrit Manuscripts in the Possession of 14 Ryotai Kaneko, et al, loc cit, pp. 157-191.  clen]v Mah y na Sūtra [fols. 11], rya rī Vasudh r y ḥ his personal collections. Nam ṣṭottasataka [fol. 1], Vasundhar Vrata General Library of University ofTokyo Pūrva Mah maṇḍal gata Kath [fols. 16 golden The University of Tokyo has the letters], aniscar stava Stotra [fols 8], Saṅkaṭ largest collection of Nepal’Sanskrit Buddhist Devī Stotra [fols. 2], J tak varaṇa [fols 8], manuscripts.’ These manuscripts were collected Haramehar [Haramekhal [Birch bark fols. by Rev. EkaiKawaguchiand Junjiro Takakushuin 347], Unidentified Fragments [<3b 1 fol>; <9, Nepal during the early decades of twentieth fol1; 23- fol. 1>; <27 - Palm leaf, damaged>, <28 century. They donated altogether 566 Nepalese - unidentified, damaged>]. manuscripts to Tokyo Imperial University. Some Our team of Prof. Shanker thirty manuscripts are said to have been destroyed Thapa,Kazunori Sasaki, and FumioShoji visited during theinfamous Kanto fire in 1923 CE. But Toyo Bunko for surveying New rBuddhist Fumio Shoji believes the number of destroyed manuscripts first time in June 2017. A detailed manuscript is twenty nine.15The official web of survey was doneduring the second visit in the General Library of the University of Tokyo March 2018 in which Nirmala K.C also joined mentions the number as thirty two. Fortunately, the research team.This time, attention was paid 530 Nepalese manuscripts survived unharmed in to deal with three unidentified fragments of the holding of Tokyo University Library which Nepalese manuscripts listed in the Toyo Bunko are nowunder greater care. catalogueof Sanskrit manuscript. There are Those manuscripts are categorized as only four folios in three separate titles. Those rare books therefore they are treated accordingly. fragments are the part of a ritual text, a Saṅkaṭ All the readers require to apply and get Stotra and a Bhairav Stotra. These are classified appointment to consult individual manuscript according to the subject. Although its subject has in advance. While at the library, following been identified previously, their exact titlesare safety procedures is mandatory for all. Identity yet to determine. Therefore, Toyo Bunko has or passport verification is necessary to proceed. provided 8 bit gray scale photos of the fragments This procedure is more or less similar in other in Pdf file format to the researchers to identify repositories japan as well. the manuscript with the support of a practicing Vajr c rya in Patan, Nepal. There are five safety deposit vaults in the Tokyo University Central Library built for At Toyo Bunko, we worked on safe keeping of rare texts. Nepalese manuscripts manuscripts nos. 9, 22 and 23 manuscripts. No. are kept in one of the vaults for safety reasons. 9 has only one folio extant. It is a Buddhist text. This is due to the impactof Kanto fire. Seiren The extant folio is 3 A and 4 B containing verse Matsunami was deputed to adjust the collection 56 and one line of verse 57 on folio 3Aandverse in 1936 to continue the work for eight years 57 on folio 4 B. But the verse number is missing. supervised by Prof. Tsuji Naoshiro. He compiled The place assigned to print number is left vacant. thirty-nine hand-written notebooks as the Each side has six lines written with Pracalit ‘Catalogue of Kawaguchi-Takakushu collection New rī script. Pagination appears in both on top of Sanskrit 16Manuscripts’ to facilitate scholars of left margin and the right margin as well. to research on them. Ms. no 22 and 23 are kept together inside the same wooden book cover. It is natural 15 Fumio Shoji, ‘The Legacy of Tanjan Ishibashi: The black. The first cover is tagged with numerical Books Formerly kept by Ekai Kawaguchi Preserved 183, 184 and 185. Inside the cover a note is stuck at Rissho University,’The Academic pilgrimage which was written by EkaiKawaguchihimself in to Sustainable Social Development - The Rissho International Journal of Academic Research in Culture which titles of the texts – a). rya Nandike vara and Society - 1, Tokyo: Heibonsha, 2018, p. 12. Puj Vidhi, b). A collection of Sanskrit Dh raṇī 16 w w w . l i b . u - t o k y o . are written along with thereference numbers in ac.jp/ja/library/general/collectionall/sanskrit [Accessed: 20180511] clen]v   A detailed catalogue was later compiled have borrowed and remained with him after his from those notebooks.17 This catalogue is death. Rev. Hokkei Izumi in collaboration with more elaborated having description of each Daisetz Teitaro Suzuki edited the manuscript and entry comprised of title, sub-titles, author, published.18 basic information on folios, beginning words , colophons and end words, relationship with After this manuscript came to Rissho other manuscript in the collection if any, and University, it was kept at the Center for also reference to hand written notebooks for Information and Media Library at Osaki. Later, details.The notebooks compiled in the beginning Dr. Shoji Fumio worked on it.19 Akira Kawaguchi by the same compiler are still very useful referred the Rissho manuscripts in his book in for scholars. This catalogue has entry of 518 1961. It says that they were kept at the residence Nepalese manuscripts under the category of of HanzuiKawaguchi, Ekai’s younger brother Sūtra, Avad na, Tantra, Dh raṇī, straand non- in Tokyo. After the demise of Ekai Kawaguchi, Buddhist categories. This collection has both it came to the Research Institute for the Study Palm leaf and paper manuscripts. It is one of the of Mutual influence of East and West at Rissho best collections of Sanskrit Buddhist manuscripts University.20Now it is kept at the Rissho in Japan. For this, the support of Premier Chandra University Library in a custom designed acid Shumsher of Nepal remains vital to constitute free paper box. This is a full text manuscript this valuable collection. At the same time, the containing 401 folios. It is written with Pracalit contribution of Rev. EkaiKawaguchiand Prof. New rī script. Each folio has seven lines. Junjiro Takakushuprocuring to bring those There is a spectacular miniature of Bodhisattva manuscripts in Japan is beyond comparison. Padmap ṇī depicted on the first folio. This image His effort is marvelous having far reaching is the representative of traditional New rī style consequences in the development Sanskrit of painting. Buddhist scholarship in Japan. Tokai University Manuscripts Rissho University Manuscript The research team visited Tokai University, Shonan Campus Library in Rissho University is a Buddhist Kitakaname, Hiratsuka, Kanagawa - Ken on 17th University located at Shinagawa in the heart of March 2018. Prior permission was obtained by Tokyo. It maintains an excellent archival section Dr. SakakiKazunori from the University. Three dedicated to preserve and manage various Chinese manuscripts were requested at that time which and Japanese ancient books and manuscripts. were kept ready on that day in the Library reading The important fact is that Rissho owns a very room. We together observed three manuscripts – important Sanskrit manuscript and also a folio of 1. Aṣṭas hasrik Prajñ p ramit : Cat-10, Lib. another title. These are the parts of Kawaguchi No. 180, C 10, 294folios, N.S. 929. manuscripts which he obtained in Kathmandu. 2. K r ṇḍavyūha: Cat. 7, 106 folios, Nilapatra, It arrived at Rissho only after the death of the Yellow thick substance used as ink, Zen Master. It is Gaṇḍavyūha Sūtra in complete 3. Guṇak raṇḍavyūha: Cat. 4, folios 154. folios along with a single folio of Saṃvarodaya Tantra. This manuscript was in the possession Manuscripts at Tokai University are of EkaiKawaguchieven after he handed over 18 The work is: Daisetz Teitaro Suzuki and Hokei Izumi entireSanskrit collection to the Tokyo Imperial (ed.), The Gaṇḍavyūha Sūtra, Pts I - IV, Kyoto: The University. Probably, Rev. Hokkei Izumi might Sanskrit Buddhist Text Publishing Society, 1936. Reprint: Kyoto: The Society for the Publication of 17 Seiren Matsunami, Catalogue of the Kawaguchi - Sacred Books of the World, 1949. Takakusu Collection of Sanskrit Manuscripts Possessed 19 Shoji Fumio, ‘Newly Found Literatures Kept in the by Tokyo University Library (Handwritten), 39 Vols., Rissho University Library’, Journal of Indian and n. d.; Seiren Matsunami, ACatalogue of the Sanskrit Buddhist studies, 60:3, March 2012, p.1283. Manuscripts in the Tokyo University Library, Tokyo: 20 Kawaguchi Akira, Ekai Kawaguchi, Tokyo: Shunjusha, Suzuki Research Foundation, 1965, pp. 1-386. Reprint 2000; Quoted in Shoji, loc cit.  clen]v kept in individual customized boxes made of soft Vicitrakarṇik vad na, [N.S. 959; 220 folios], wood. Each box is levelled with Ms Number, Vicitrakarṇik vad na[158 folios], Avad na catalogue number and title of the manuscripts. Samuccaya [44 folios], Guṇak raṇḍavyūha Every manuscript is wrapped in brown paper with [fols. 213], Mah megha Sūtra [N.S. 829, fols. title on the top. It is tied with two blue strings. 28], Sukh vativyūha [fols. 19], Pañcarakṣ [NS Inside each box, a sheet of information sheet is 793, fols. 114], Sugat vad na [NS 978, fols.50], kept. It has information on - numbers and title Suvarṇaprabhh a [N.S. 928, fols.77], Dh raṇī of manuscript, Name of the donor in Japanese. Saṁgraha [N.S. 907, fols.177], Saṁvarodaya Here the printed name is Ashikaga [Atsu-uji]. Tantra [fols. 77], Suvarṇaprabh a [N.S. 835, He was a student of the manuscript collector fols. 149], Mah pratyaṅgir [fols. 130], Sutasoma Dr. Ryuzaburo Sakaki. It is authenticated with J taka [fols. 66], Sarvadurgatipari odhana [fols. the seal of the Library with date. There is also 83], Dh raṇī Saṁgraha [N.S. 1030, fols. 64, 17 a barcode perhaps for storing information. Dh raṇīs] and K ksaputa [fols. 151]. Each individual folio is marked with Japanese Kyoto University Manuscripts character on the right margin. Most importantly, Survey of manuscript repository photograph of manuscript is not permitted. at Kyoto University, our team reached there Twenty nine Nepalese manuscripts on 19 March, 2018. We also visitedRyūkoku from the collection of Dr. Ryuzaburo Sakakiare University, Otani University and Bukkyo now at Tokai University. He is said to visit University along with Kyoto University, Library India in 1910 and Nepal in 1923. No records of the Faculty of Letters to survey the Nepalese are availed his visit to Nepal in 1910 while manuscript collection. he was in India. In 1923 he was in sponsored Dr. Ryuzaburo Sakakiwas a Professor Europe and India tour. He also collected a larger at Kyoto Imperial University and initiator of Sukh vativyūha Sūtra. Dr. Sakaki also visited Sanskrit studies. He lived in Europe for three Bīr Library in Kathmandu in 1923. SiddhiHarsha years from 1907 C.E. to study Buddhism. He Vajr c rya probably helped him to procure is the one who has also rendered significant manuscript while in Kathmandu. Part of which contribution in academic enhancement of came to Tokai University. He copied Ekallavīra Buddhism in Japan. His efforts and Nepalese Caṇḍamah roṣaṇa Pañjik Padm vatī for him manuscript collection has immense significance which is now in Kyoto University collection. It in Japanese Buddhist academia. He contributed was copied from a manuscript in the Bīr library in Kyoto and Tokai Universities of Nepalese dated 417 Nepal Samvat. But SiddhiHarsha Buddhist manuscripts collections. In April 1910, Vajracaryamentioned himself as the scribe in the he visited India while returning to Japan from manuscript. Europe. That time he had procured Nepalese Tokaiuniversity collection has Buddhist manuscripts. Dr. Kaikyoku Watanabe following Sanskrit manuscripts from Nepal: 21 opines that Dr. Ryuzaburo Sakaki collected Pañcarakṣ [N.S. 956, fols. 152], some eighty Nepalese manuscripts including Pañcarakṣ [N.S. 855, fols. 158], Sṛṅgabherī Kath Aṣṭas hasrik Prajñ p ramit written on palm [N.S. 952, fols. 23], Guṇak raṇḍavyūha [fols. leaves. However, Junjiro Takakushusaid that 154], Vicitraratnam l [fols. 52], Kapis vad na Dr. Ryuzaburo Sakaki purchased some fifty [N.S. 933, fols. 41], K raṇḍavyūha [fols.106], Sanskrit Buddhist manuscripts in Nepal.22His Sarvadurgatipari odhana [fols.106], Bhadracarī visit to Kathmandu was to search manuscripts [fols.8], Aṣṭas hasrik Prajñ p ramit [N.S. of his interests. He was more interested on 929, fols.292], K raṇḍavyūha [fols. 92], Tantric and Avad na literatures. He procured manuscripts of Nepalese provenance. He 21 Yutaka Iwamoto, 'Catalogue of Buddhist Sanskrit Manuscripts in the Library of Tokai University', 22 Yoshizaki Kazumi, ‘New r Buddhist Manuscripts in Proceedings of the Faculty of Letters, Vol. 2, Tokyo: the Kyoto University Library’, Voice of History, Vol. Tokai University, 1960, pp. 1-37. XXVIII, May 2015, pp. 1-13. clen]v  brought manuscripts and put them in order by thirty chapters in 279 folios. himself. He had them cloth bound into volumes Vol. 1: Folios 1 to 94 B of an oblong book form with titles printed on Folio one has a miniature, Right margin the back bone of the volumes.23Until he retired have Kan-jīcharacters used to identity verso and cataloguing of the manuscripts could not be recto of the manuscript. Folios are pasted in a done. For decades, no care was given to Sakaki small strip of white paper bound in hard cover to collection. There was only a mimeographed list make a book form of the manuscript. Thus they of titles of Sakaki manuscripts that was used to are submitted as bound book without altering provide information about Sanskrit collection them. No binding holes are made in original there to outsiders. Only in 1977, this collection folios. came in the possession of the Faculty of Letters and relocated in the Faculty Library categorized Vol. 2: 94 A - 186 B as ‘Section Sanskrit, stack E [E 213 to E332]. Vol. 3: 187 A- 229 B A detailed catalogue of this rare collection was End words: published in 1983compiled by Kiyoṭaka Gosima Svasti rī Mah r j dhir j rī rī rī Surendra and Keiya Noguchi.24 Although the compilers Bikram hadeva prabhuy vijaya r jye. very humbly insist this catalogue as of tentative nature, it is profound and carefully done, thus, it The writing in this particular manuscript is very helpful for researchers. is erroneous. It gives impression that the scribe of this manuscript Ratna Bahadur Vajr c rya Kyoto University has both Buddhist from Yi Bah l in Gophal Ṭol in K ntipūr was and non-Buddhist Nepalese manuscripts in its less familiar with Sanskrit. Therefore, he had collection. Kyoto University manuscripts are scanty knowledge of language to copy Sanskrit donated by Dr. Ryuzaburo Sakaki. It lists 134 manuscript.26 The phrase from the end section of manuscripts in Kyoto University collection the manuscript written on NS 995 Jeṣṭhamakes comprised of the Sūtras [17 texts, 28 Mss], clear about it. stra [3 texts 5 Mss.], Tantra [32 texts 43 Mss.], Dh raṇī [12 texts, 12 Mss.], Stotra [4 texts, 4 Deyaṁ dharmoyaṁ prabala Mss.], Avad na [33 texts 36 Mss.], along with Mah [y na]y yina paramoṭaka three Hindu texts belonging to K vya - Stotra [paramop ṣka].Instead, the common trend [2 texts 2 Mss.], Doh [1 text], Dharma [1 text], of writing was – yurveda [1 text] and Haṭhayoga [1 text].25 Deya dharmoyaṁ pravara Mah y na Our team examined a manuscript of y yina paramop ṣaka … Aṣṭas hasrik Prajñ p ramit Sūtra dated 995 NS However, the manuscript itself is an [1875 CE]. It has 279 folios with classification no. important text. Sanskrit, E217. This manuscript is cloth bound Ryūkoku Collection in three volumes of a book form. It is not original Ryūkoku University has very important division. This manuscript is separated into three Buddhist manuscripts that originally were in the separate volumes. It is hard bound done by using Otani collection. There are thirty two Sanskrit brown synthetic material. Title is printed at the manuscripts in this collection. Eight fragments back bone with classification number. A Pañjik with Adhy yasand folio numbers was later added 26 Simple grammatical errors are common in New r in the manuscript. Altogether this manuscript has manuscripts. The language that the Newar scribes used to write manuscript belong to Indo-European 23 Kiyotaka Goshima and Keiya Noguchi [eds.], A family where as their mother tongue is from the Tibeto- Succinct Catalogue of Sanskrit Manuscripts in the Burman family. Scholars of Nepalese codicology Possession of Faculty of Letters, Kyoto University, opine that they are often erroneous. The errors are of Kyoto: The Society for Indic and Buddhist Studies, various kinds. See: Koichi Hokazono, ‘On the Sanskrit 1983, p. 1. Manuscript of the Lalitvistara, No. 334 in the Tokyo 24 Ibid, pp. 1-55. University Library,’ Indo Gaku Bukkyo Gaku Kenkyu, 25 Ibid, pp. 53-55. Vol. 33, 1984-85, pp. 4-8.  clen]v in the collections are Central Asian manuscripts. Vṛndham dhava], Amaraughasa na, and Rest of twenty five have Nepalese provenance. Sukh vativyūha [Sakaki Ms; and Koju-kai A, B Ariyoshi Sanadacompiled its catalogue in 1961.27 and C.].30 Rev. KozuOtani was the Chief Abbot Conclusion [Monshu] at Nishi Honganji temple (西本願 Japan is the only country in East Asia 寺) in Kyoto affiliated to Jodo Shinshu sect but apart from China and Korea who has laid higher resigned in 1914 to undertake other enterprises. emphasis on Sanskrit intellectuality, and procure He opened the Koju-kai Society in the same and study Sanskrit Buddhist manuscripts availed year with the objective to ‘aim at pursuit and in Nepal as well as in Bamiyan, Gilgiṭ and the propagation of deep understanding of Buddhism whole of Central Asia. Throughout Buddhist consulting Sanskrit manuscripts.28Kozui Otani history, we find Japan to remain curious in brought some important manuscripts that finally enhancing Buddhist wisdom where it be through came to Ryūkoku University. Originally, eight original Sanskrit texts or translated Tibetan manuscripts are believed to be in original Koju Kai or Chinese Tripitakas. Therefore, Japanese collection. However, it is not known where about scholarship in Buddhism has extraordinary of those manuscripts at the present but it is said contribution in the history of knowledge process. that they were once kept at Ryūkoku University In this context, Japanese Buddhist scholarship for a certain period.29Mah r j Chandra Shumsher not only dominates the scholarly world in East presented some manuscripts to Rev. Otani while Asia but has profound influence in the universal he was in Nepal. The Sukh vativyūha[Ryūkoku scholarship. no. 701], which is regarded as the oldest and best The original Sanskrit texts of Mah y na manuscript among the texts of this title, is the Buddhismis extant in their fullest form only in collection ofDr. Ryuzaburo Sakaki. He brought it Nepal. The lively manuscript culture among from Nepal in the request of Rev. Otani. Therefore, the New rs,sacredness of the texts andritual this particular manuscript is also calledSakaki integration of books in New r Buddhist culture manuscript. The Mah vastu [Ryūkoku no. 609] helped prolonged preservation and proliferation and another Sukh vativyūha[Ryūkoku no. 703] of Buddhist Sanskrit manuscripts led to intact were presented to Rev. OtaniKozui by Mah r j preservation of Buddhist manuscripts in Nepal. Chandra Shumsher, the Prime Minister of Nepal. It has been the greatest contribution of Nepal It was made possible with the help of a renowned particularly that of the New rs to the world. French Indologist Dr. Sylvan Levi. The Sanskrit Buddhist texts availed in Nepal RyūkokuUniversity collection has these titles – are the only extant original texts of Mah y na Pañcarak , Dh raṇīsaṃgraha, Buddhism. The Japanese Buddhist scholars who Amoghap ahṛdaya, Sarvadurgatipari odhana, have the long tradition of Buddhist scholarship Varṣ sapaṇavidhī, Mh megha Mah y na Sūtra rendering greater contribution in the Buddhist [nos. 606 and 607], J takam l Avad na, Mah vastu history of the region perceived and understood Avad na, Karuṇ puṇḍarīka, Laṅk vat ra, the meaning, significance and prominence of Aṣṭas hasrik Prajñ p ramit , Satas hasrik New r Buddhist manuscripts. Thus, they were Prajñ p ramit , Mah y nasūtralaṃk ra the early explorers and visitors to obtain New r [nos. 614 and 615], Abhisamay laṃk ralok Buddhist manuscripts in Nepal after the British. Prajñ p ramit vy khy , Kaphiṇ bhyudaya, The efforts of Rev. Ekai Kawaguchi, Aṣṭ ṅgahṛdayasaṁhit , Rogavini caya and Prof. Junjiro Takakushu,Rev. Kozu Otani, [alias M dhavanid na], Siddhiyoga [alias Dr. Ryuzaburo Sakaki, Dr. Sadayoshi Kamiya 27 Ariyoshi Sanada, 'Descriptive Catalogue of the Sanskrit and others in different times made possible Buddhist Manuscript brought by Otani Expedition,’ to develop repositories of New r Buddhist Monumenta Serindica, Vol. IV, Kyoto: 1961, pp. 49-118. manuscripts in Japan. A significant number of 28 Wakahara, loc cit, p. 29. 29 Ibid, p. 30, 30 Ibid, p. 36. clen]v  Buddhist manuscripts were taken to Japanfrom initiated textual studies on vast number of titles Nepal. The cooperation of Premier Chandra and published hundreds of works to enhance Shumsheralwaysremained vital in those efforts. Japanese Buddhist scholarship.About 700 plus He favouredRev. Ekai Kawaguchi, Rev. Kozui works have been published by Japanese Buddhist Otani and Dr. RyuzaburoSakaki in procuring and Sanskrit scholars on Nepalese Buddhist Sanskrit Buddhist manuscripts. In addition to manuscripts in Japanese, English or other these known collectors, it is more likely that languages.33Nepalese Buddhist manuscripts other Individual art and heritage enthusiasts which are now in various Japanese repositories from Japan might have collected several other in Tokyo, Kyoto, Nagoya, and Kitakaname are manuscripts from Nepal in 1960s and 1970s. also important texts in understanding Mah y na During this period, medieval manuscripts were Buddhism. not restricted for sale. There are examples that Japanese institutions and individual visiting foreign tourists purchased manuscripts scholars have always beeninterested in those available in the market in Kathmandu where items manuscripts. It is their passion that led to develop of curiosity were freely bought and sold.31Most extraordinary scholarship in New r Buddhism likely, there may exist such collections in Japan. and New r Buddhist manuscripts among the If so, it is a good news for enthusiasts of Buddhist Japanese. In the present century, Japan has manuscripts. produced several eminent scholars who are the A number of Japanese scholars studied experts of New r Buddhist codicology. and worked not only on Nepalese Buddhist manuscripts availed in Japanese repositories [This research was supported by: Rissho but also extensively studied manuscripts kept University Nepal Academic Research Project in Nepalese repositories such as National (RNAP), Japan] Archives, Saphū Kuthī and Ke ar Library. They havealso compiled several catalogues on *** Nepalese collections.32On the other hand, they 31 The Royal Danish Library collection was a purchase of Werner Jacobsen, a cultural anthropologist from Denmark in Kathmandu. Buescher, Hartmut, Catalogue of Sanskrit Manuscript, Vol. 7, Copenhagen: NIAS Press, 2011, pp. 289. 32 Following are the catalogues of native collections compiled by Japanese scholars. Yoshizaki, Kazumi, (ed.), A Catalogue of the Sanskrit and New rī Manuscripts in the Asha Archives ( ś Saphū Kūthī), Kathmandu and Kumamoto: Cwas P and Kurokami Library, 1991; Yoshizaki, Kazumi and Tanaka Kimiaki, Catalogue of the Sanskrit and New rī Manuscripts in The ś Archive (in Jap.), Kumamoto: Kurokami Library, 1998.Yoshizaki, Kazumi, (ed.), A Catalogue of the Sanskrit and New rī Manuscripts in the Asha Archives ( ś Saphū Kūthī), Part II, Kathmandu and Kumamoto: Cwas P and Kurokami Library, 2002; Mitutoshi Moriguchi, A Catalogue of the Buddhist Tantric Manuscripts in the National Archives of Nepal Archives, Kathmandu’, In: Buddhist and Indian Studies and Kesar Library, Tokyo: Sankibo Busshorin, 1989,; in Honour of Professor Sodo Mori, Hamamatsu: 2002, Takaoka Hidenobu (ed.), A Microfilm Catalogue of pp. 259-265, Tanaka, Kimiaki, ‘On the Buddhist the Buddhist Manuscripts in Nepal Vol. 1, Nagoya, Sanskrit Manuscripts in Nepal and the Nepal German Buddhist Library, 1981, pp. 1-120; ‘Buddhist Manuscript Preservation Project [in Jap.],' Indogaku Manuscripts of the Bīr Library, by the Sanskrit Seminar Bukkyo gaku Kenkyū, Vol. 39, No. 1, 1990, pp. 121- of Taisho University', Memoirs of Taisho University, 125. No. 40, 1955, pp. 55-84; Matsuda Kazunobu, ‘A Brief 33 Shanker Thapa, Bibliography of Buddhist Sanskrit Survey of the Bendall Manuscripts in the National Manuscripts of Nepal [unpublished].  clen]v