ÖSTERREICHISCHE AKADEMIE DER WIS SEN SCHAF TENPHILOSOPHISCH-HISTORISCHE KLASSE

DENKSCHRIFTEN, 460. BAND

From Birch Bark to Digital Data:Recent Advances in Buddhist Manuscript Research

Papers Presented at the ConferenceIndic Buddhist Manuscripts: The State of the Field

Stanford, June 15–19 2009

Edited byPaul Harrison and Jens-Uwe Hartmann

TABLE OF CONTENTS

PAUL HARRISON AND JENS-UWE HARTMANN, Introduction vii

RICHARD SALOMON, Gāndhārī Manuscripts in the British Library, Schøyen and Other Collections 1

MARK ALLON, The Senior Kharoṣṭhī Manuscripts 19

COLLETT COX, Gāndhārī Kharoṣṭhī Manuscripts: Exegetical Texts 35

HARRY FALK AND INGO STRAUCH, The Bajaur and Split Collections of Kharoṣṭhī Manu-scripts within the Context of Buddhist Gāndhārī Literature 51

OSKAR VON HINÜBER, The Gilgit Manuscripts: An Ancient Buddhist Library in Modern Research 79

JENS-UWE HARTMANN AND KLAUS WILLE, The Manuscript of the Dīrghāgama and the Private Collection in Virginia 137

JENS BRAARVIG, The Schøyen Collection 157

KAZUNOBU MATSUDA, Japanese Collections of Buddhist Manuscript Fragments fromthe Same Region as the Schøyen Collection 165

LORE SANDER, Dating and Localizing Undated Manuscripts 171

KLAUS WILLE, Survey of the Sanskrit Manuscripts in the Turfan Collection (Berlin) 187

JENS-UWE HARTMANN AND KLAUS WILLE, The Central Asian Sanskrit Fragments inthe Pelliot Collection (Paris) 213

KLAUS WILLE, Survey of the Identified Sanskrit Manuscripts in the Hoernle, Stein, and Skrine Collections of the British Library (London) 223

JENS-UWE HARTMANN AND KLAUS WILLE, Further Collections of Sanskrit Manuscriptsfrom Central Asia 247

SHIN’ICHIRŌ HORI, From the Kathmandu Valley to the Tarim Basin 257

DUAN QING, Indic and Khotanese Manuscripts: Some New Finds and Findings from Xinjiang 269

PAUL HARRISON, Earlier Inventories of Sanskrit Manuscripts in Tibet: A Synoptic List of Titles 279

SAERJI, Indic Buddhist Manuscripts in the People’s Republic of China: The Peking University Project 291

HELMUT KRASSER, Indic Buddhist Manuscripts in Vienna: A Sino-Austrian Co-oper-ative Project, with Methodological Remarks on Śāstric “Urtexts” 301

LUO HONG, Sanskrit Manuscript Projects in the China Tibetology Research Center 315

YOSHIYASU YONEZAWA AND JUNDŌ NAGASHIMA, The Sanskrit Manuscript Research Project at Taisho University 323

MICHAEL HAHN, Various Aspects of Dealing with Buddhist codices unici 333

PETER SKILLING, Reflections on the Pali Literature of Siam 347

BHIKKHU ÑĀṆATUSITA, Pali Manuscripts of Sri Lanka 367

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Participants in the conference“Indic Buddhist Manuscripts: The State of the Field”

held at Stanford University, June 15–19, 2009

Front row (from left to right): DUAN Qing (Beijing), Richard Salomon (Seattle), Irene LIN (Stanford), Collett Cox (Seattle), Michael Hahn (Marburg), Helmut Krasser (Vienna), Harunaga Isaacson (Hamburg), Oskar von Hinüber (Freiburg), Kazunobu Matsuda (Kyoto), LUO Hong (Beijing), Saerji (Beijing).

Second row: Jundō Nagashima (Tokyo), Peter Skilling (Bangkok), Shin’ichiro Hori (Tokyo), Jens Braarvig (Oslo), Lore Sander (Berlin), Jens-Uwe Hartmann (Munich), Ingo Strauch (Berlin), Klaus Wille (Göttingen), Yoshiyasu Yonezawa (Tokyo).

Third row: Mark Allon (Sydney), Paul Harrison (Stanford). In absentia: Harry Falk (Berlin).

Japanese Collections of Buddhist Manuscript Fragments from the Same Region as the Schøyen Collection

KAZUNOBU MATSUDA (KYOTO)

Early in 1997 a project group was formed to study Mr. Martin Schøyen’s collection of Buddhist manuscripts from Afghanistan. The group, initially four people, was eventually enlarged to five: Jens Braarvig (Oslo), Paul Harrison (Christchurch, later Stanford), Jens-Uwe Hartmann (Munich), Lore Sander (Berlin) and myself. In collaboration with many other scholars, these five have already published three volumes in the series Buddhist Manuscripts in the Schøyen Collection (BMSC). As one of the core members of the group, and as the only one participating from Japan, it occurred to me that there might well be similar manuscript collections in Japan. Consequently I was able to locate related Buddhist manuscript fragments in the following five Japanese collections and one research project. These manuscript fragments originated mainly from Afghanistan, with a portion of them coming from Pakistan. On this occasion I would like to provide a brief introduction to these materials.

1. Hirayama CollectionThe first collection is that of the late Professor Ikuo Hirayama (1930–2009). Professor Hirayama was a prominent Japanese painter and had many other achievements such as holding the posts of President of Tokyo National University of Fine Arts and UNESCO Goodwill Ambassador. He was also well known as a collector of Gandhāran Buddhist statues. Professor Hirayama established the private Institute of Silk Road Art and Archae-ology and the Silk Road Museum. He happened to obtain a number of manuscripts from the same region as those in the Schøyen Collection (SC), which he came across while looking for statuary with dealers in London and Pakistan. The manuscripts in the Hirayama Collection fall into two groups according to their sources, the Bāmiyān Valley in Afghan-istan and the Gilgit region in Pakistan. 1.1 is a list of the items from Bāmiyān. These are all presumed to be of the same origin as the Schøyen Collection. They include 26 Kharoṣṭhī fragments and 9 Brāhmī fragments. 1.1 Manuscripts from Bāmiyān, same origin as the Schøyen Collection1.1.1 26 Kharoṣṭhī fragments on palm leaves

1 fragment: Mahāparinirvāṇasūtra published in Allon and Salomon 20001 fragment: A commentary to the Ekottarikāgama or Vinaya6 fragments: Bhadrakalpikasūtra, same manuscript as the 34 fragments (including small pieces) in the SC to be published in BMSC iv by Andrew Glass, Stefan Baums and me18 fragments: unidentified

1.1.2 Nine Brāhmī fragments on palm leaves1.1.2.1 1 Northeastern Gupta Brāhmī fragment: unidentified1.1.2.2 6 Northwestern Gupta Brāhmī fragments on palm leaves

1 fragment: a treatise by Ācārya Buddhamitra (see below)1 fragment: a Mahāyāna Pravāraṇāsūtra, same manuscript as that in the SC, published in Matsuda 20004 fragments: unidentified

166 KAZUNOBU MATSUDA

1.1.2.3 Two Gilgit/Bāmiyān Type I (G/B I) fragments on palm leaves, one of which is from the Samādhirājasūtra, published in Skilton 2002

1.2 Manuscripts possibly from Gilgit1.2.1 A complete birch-bark bundle of the Saṃghāṭasūtra, Gilgit/Bāmiyān Type I script1.2.2 Northwestern Gupta Brāhmī on linen or cotton fabric (a long dhāraṇī text)1.2.3 Dīrghāgama (52 folios, folio nos. 330–363 and 367–384)

Regarding 3 folios nos. 364–366, see Bukkyo University Collection (No. 5 below). This manuscript is in Gilgit/Bāmiyān Type II (G/B II) script, and is another part of the same Dīrghāgama manuscript kept in a private collection in Virginia (see the contribution by Jens-Uwe Hartmann in this volume).

I would like to introduce one fragment (“A treatise by Ācārya Buddhamitra”) from the Hirayama Collection which I consider to be very important. This is a small fragment in a Northwestern Gupta Brāhmī script dating back to the fifth century. It contains the colophon of the text. Recto line 2 has the chapter or section title “chapter/section 17 on the king/on kings ends.” It continues, saying, “… by a person who is a reciter of the Madhyama-(āgama?) (or in the middle land?), a holder of the Vinaya,” and then in verso 1, “Ācārya Buddhamitra’s Mokṣa-u(padeśa?).” The first word of the title is Mokṣa, and the second word is assumed to be upadeśa. There are several people named Buddhamitra in Buddhist history. Among them the most famous figure is the Sarvāstivādin philosopher who was a teacher of Pārśva. Pārśva was the well-known Sarvāstivādin compiler of the Mahāvibhāṣā. There is no treatise by Buddhamitra that has come down to us, other than this small frag-ment. A similar fragment (MS 2378/9) has been published in BMSC ii by Richard Salomon (Salomon 2002), which implies that King Huviṣka was a follower of the Mahā-yāna. Both fragments are similar in script and line and shape, and it is highly likely that they belong to the same text. The transliteration and partial translation are as follows:

recto1 /// ・jayant[i] ・ kumudasvarasuba? ・ ///2 /// ・ || rājavargo samāpta 17 || [❂] ///3 /// .. madhyima(sic)bhāṇakena{ṃ} ・ vina[ya](dhareṇa?) /// verso1 /// .. lena ācarrya(sic)Buddhamitrasya mokṣo.. ///2 /// .. na upādhyāyinānaṃ samya-pu[ṇya] ///3 /// [t]ilābhatāyaṃ? bhavatu ・ || likhitaṃ [ā] ///

r2 … chapter/section 17 on the king/on kings ends.r3 … by a person who is a reciter of the Madhyama(āgama?) (or in the middle land?), a

holder of the Vinaya ...v1 … Ācārya Buddhamitra’s (treatise) “Mokṣa-u(padeśa?)”… (ends).

2. Hayashidera CollectionThis is a small collection, consisting of 17 Kharoṣṭhī fragments and 33 Brāhmī fragments, belonging to a Japanese priest, the Reverend Genshū Hayashidera of Toyama prefecture, Japan. Unfortunately the Reverend Hayashidera passed away some years ago. He was a graduate of Ryukoku University, Kyoto. According to his wife, his collection will be donated to Ryukoku University in the near future. Among the Kharoṣṭhī fragments in this collection there is a small piece of the Bhadrakalpikasūtra. This means that the late Reverend Hayashidera’s collection is of the same origin as the Schøyen and Hirayama Col-

Japanese Collections of Buddhist Manuscript Fragments 167

lections. Furthermore, in this collection the most interesting item is No. 024. One side is inscribed in Gilgit/Bāmiyān Type I script and the other side is written in Gilgit/Bāmiyān Type II. The Gilgit/Bāmiyān Type I side contains unknown Buddhist stories, among them the story of a cat and a mouse. The Gilgit/Bāmiyān Type II side contains Āryaśūra’s Jātakamālā. To understand this complication, we have to take into account the fact that this manuscript folio consists of several layers of birch bark. My assumption is that the original folio with the Gilgit/Bāmiyān Type I was once discarded, and it was later recycled by being split open to reveal its blank side, which was written with Gilgit/Bāmiyān Type II. Another folio of the same manuscript with Gilgit/Bāmiyān Type I and Gilgit/Bāmiyān Type II sides is contained in the Schøyen Collection. Its Gilgit/Bāmiyān Type II side has been published in BMSC ii by Jens-Uwe Hartmann (Hartmann 2002). This folio (No. 024) will be published in BMSC iv by Jens-Uwe Hartmann and me.2.1 17 small Kharoṣṭhī fragments on palm leaves including two Bhadrakalpika-

sūtra fragments (Nos. 045 and 046), from the same manuscript as the Schøyen and the Hirayama collections

2.2 33 Brāhmī fragments2.2.1 Two Brāhmī birch-bark folios:

No. 024: Side A (G/B II) Jātakamālā, Kern ed., p.165, line 1 to p.166, line 4. Side B (G/B I) Unknown Buddhist narrative text (containing inter alia the story of the bald man and other stories); there is another folio of the same manuscript in SC (MS 2381/57) of which side A has been published in Hartmann 2002. No. 025: Prologue section of a sūtra, cursive G/B I, unidentified

2.2.2 31 small Brāhmī fragments (palm leaves or birch-bark folios):1 Kuṣāṇa fragment of the Aṣṭasāhasrikā Prajñāpāramitā, published by Sander in BMSC ii (Sander 2002)4 Northeastern Gupta Brāhmī fragments4 Northwestern Gupta Brāhmī fragments22 G/B I fragments including one fragment (No. 018) from Mātṛceṭa’s Varṇārhavarṇastotra, one fragment (No. 020) from the Anāthapiṇḍada- and Subhadra-avadāna belonging to the same manuscript in SC (MS 2382/204g), one fragment (No. 026) from the same manuscript as the Sukhāvatīvyūha in SC, and one fragment (No. 030) from the Gandhasūtra. These fragments except for No. 026 have been identified by Jens-Uwe Hartmann.

3. Miho Museum CollectionThe third collection is that of Miho Museum, a private museum in Shiga prefecture. The museum was established by one of Japan’s “new religions.” There are only two items, two texts from one complete bundle containing the Saṃghāṭasūtra and the Sarvagatipariśo-dhanoṣṇīṣavijayādhāraṇī, written in Gilgit/Bāmiyān Type I script. These had previously been preserved in the Los Angeles County Museum of Art (see Batton 2000). Some years ago Miho Museum acquired these two items through a Japanese dealer.3.1 A complete bundle of the Saṃghāṭasūtra, G/B I, birch-bark folios.

Cf. the contribution by O. von Hinüber in this volume, No. 1K.

168 KAZUNOBU MATSUDA

3.2 Sarvagatipariśodhanoṣṇīṣavijayā, G/B I, 7 birch-bark folios.A Mahāyāna sūtra in prose including the Uṣṇīṣavijayādhāraṇī, identified by Gregory Schopen (see Batton 2000) and by Gudrun Melzer, corresponding to the Tibetan translation (Peking ed. Nos. 198 and 199). Cf. the contribution by O. von Hinüber in this volume, No. 2K.

4. Naka CollectionThe fourth collection of fragments is that of the Japanese photographer Mr Atsushi Naka, who published a photo-essay Bāmiyān Afghanistan 2002 (in Japanese, Osaka 2002). In early summer of that year, Mr Naka had visited Bāmiyān to take photographs for his book. At that time he bought a cache of microfragments in a bazaar in the town of Bāmiyān. Most of the fragments are very small, but there are six more sizable fragments. Among those six, I found a fragment which, on the basis of script and format, appears to be another small piece of the Mahāyāna sūtra collection published by us in BMSC i. If my assumption is correct, this would be further confirmation of the origin of the Schøyen Collection.

5. Bukkyo University CollectionBukkyo University, Kyoto, acquired a portion of the Dīrghāgama manuscript which covers folios 364–366 missing from the manuscript bundle in the Hirayama Collection. These three folios contain part of the “Śīlaskandha passages” in the Tridaṇḍisūtra, the first sūtra of the Śīlaskandha section (see contribution by Jens-Uwe Hartmann in this volume).

6. Project of the Tokyo National Research Institute for Cultural PropertiesKazuya Yamauchi, a researcher from the Tokyo National Research Institute for Cultural Properties, discovered several dozen micro birch-bark fragments in Bāmiyān caves F(a), J(a), J(b), J(c), M, S(a), S(c), group S and Z1 in 2003–2005. This discovery is the unex-pected outcome of the joint conservation project for the Bāmiyān caves undertaken by Yamauchi’s institute and the Ministry of Information and Culture of the Islamic Republic of Afghanistan. This discovery might be considered important for only one reason, which is that a professional scholar himself unearthed the manuscript fragments in the Bāmiyān caves.

Yamauchi also visited Zargaran village, at the east end of the Bāmiyān Valley, where there is a cave which collapsed as a result of an earthquake or landslide. He heard from the villagers in Zargaran that many manuscript fragments had been discovered in this col-lapsed cave in the early nineties and had been sold to local dealers. It is very likely that this collapsed cave is the origin of the Schøyen and Japanese collections (see also Jens Braarvig et al., 2006: Plates I–II). Yamauchi’s institute has recently published a book on the manuscript fragments they discovered. This book focuses mainly on conservation work on the fragments, not on the contents of the fragments themselves. See Preliminary Report on the Conservation of the Bamiyan Birch Bark Buddhist Manuscripts, Tokyo 2009.

Works Consulted and Abbreviations

Allon, Mark and Richard Salomon. 2000. “Kharoṣṭhī fragments of a Gāndhārī version of the Mahā-parinirvāṇasūtra.” In Jens Braarvig et al., eds. Buddhist Manuscripts, Vol. I (Manuscripts in the Schøyen Collection I). Hermes Publishing: Oslo, 243–273.

Japanese Collections of Buddhist Manuscript Fragments 169

Batton, Susan Sayre. 2000. “Separation Anxiety: The Conservation of a 5th century Buddhist Gandharan Manuscript.” Available online at: http://www.asianart.com/articles/batton/index.html.

BMSC = Buddhist Manuscripts in the Schøyen CollectionBraarvig, Jens et al., eds. 2006. Buddhist Manuscripts, Vol. III (Manuscripts in the Schøyen

Collection). Hermes Publishing: Oslo.G/B I = Gilgit/Bāmiyān Type IG/B II = Gilgit/Bāmiyān Type IIHartmann, Jens-Uwe. 2002. “Āryaśūra’s Jātakamālā.” In Jens Braarvig et al., eds. Buddhist

Manuscripts, Vol. II (Manuscripts in the Schøyen Collection III). Hermes Publishing: Oslo, 313–322.

Matsuda, Kazunobu. 2000. “A Mahāyāna version of the Pravāraṇāsūtra.” In Jens Braarvig et al., eds. Buddhist Manuscripts, Vol. I (Manuscripts in the Schøyen Collection I). Hermes Publishing: Oslo, 77–80.

Salomon, Richard. 2002. “A Fragment of a Collection of Buddhist Legends, with a Reference to King Huviṣka as a Follower of the Mahāyāna.” In Jens Braarvig et al., eds. Buddhist Manuscripts, Vol. II (Manuscripts in the Schøyen Collection III). Hermes Publishing: Oslo, 255–267.

Sander, Lore. 2002. “New Fragments of the Aṣṭasāhasrikā Prajñāpāramitā of the Kuṣāṇa Period.” In Jens Braarvig et al., eds. Buddhist Manuscripts, Vol. II (Manuscripts in the Schøyen Collec-tion III). Hermes Publishing: Oslo, 37–44.

SC = Schøyen CollectionSkilton, Andrew. 2002. “Samādhirājasūtra.” In Jens Braarvig et al., eds. Buddhist Manuscripts, Vol.

II (Manuscripts in the Schøyen Collection III). Hermes Publishing: Oslo, 97–177.