MAHĀPIṬAKA
Newsletter New Series No. 24

January 1, 2019

EDITORIAL COMMITTEE of
the ENGLISH TRANSLATIONof the CHINESE TRIPIṬAKA
Bukkyō Dendō Kyōkai(Society for the Promotion of Buddhism)

Editor: Kenneth K. Tanaka

Table of Contents

Publishing Schedule
Published in 2018.............................................................................................. 1
Forthcoming titles ............................................................................................. 1
Review:The Sutra That Expounds the Descent of Maitreya Buddha and His Enlightenment(Translated by IIDA Shōtaro and Jane Goldstone)
The Sutra of Mañjuśrī’s Questions(Translated by John R. McRae)
By MIYAZAKI Tenshō ....................................................................................... 2
Report:The 4th International Workshop on Madhyamaka Studies (IWMS2018)“Linguistic Challenges: Mādhyamikas and their Key Words”
By SHŌNO Masanori ......................................................................................... 4
Announcement:
Translations be Completed by 2027
By Kenneth K. Tanaka ...................................................................................... 6

Committee Members.................................................................................................... 7

Publishing Schedule
Published in 2018:

1. THE CANONICAL BOOK OF THE BUDDHA’S LENGTHY DISCOURSES
Volume III(長阿含經 Jō-agongyō, Taishō 1)
Translated by Shohei Ichimura

2. BODHISATTVA TEXTSTHE SCRIPTURE OF THE MERITS OF THE FORMER VOWS: MASTER OF
MEDICINE, BERYL RADIANCE TATHĀGATA
(藥師琉璃光如来本願功徳經 Yakushirurikōnyorai-hongankudokukyō, Taishō 454)
Translated by IYANAGA Nobumi
THE SUTRA OF THE GIRL CANDROTTARĀ
(月上女經 Gatsujōnyokyō, Taishō 480)
Translated by Rolf Giebel
Forthcoming titles:

THE MADHYAMA ĀGAMA (MIDDLE-LENGTH DISCOURSES) Volume II(中阿含經 Chū-agonkyō, Taishō 26)
Translated by 關則富, 朱倍賢, 釋法曜, Marcus Bingenheimer, and 釋純因
Edited by Bhikkhu Anālayo and Roderick S. Bucknell

THE FAYUAN ZHULIN (THE JADE GARDEN OF DHARMA FOREST)
Volume I (Fasc. 1–20) and II (Fasc. 21–40)(法苑珠林 Hō-on-jurin, Taishō 2122)
Translated by Koichi Shinohara and Harumi Hirano Ziegler

THE MADHYĀNTAVIBHĀGA (TREATISE ON DISCRIMINATION BETWEEN
THE MIDDLE AND EXTREMES)(辯中邊論 Benchūhenron, Taishō 1600)
Translated by Jeffrey Kotyk

SONG OF ENLIGHTENMENT(永嘉證道歌 Yōkashōdōka, Taishō 2014)
Translated by A. Charles Muller

SEVENTEEN-ARTICLE CONSTITUTION(十七條憲法 Jūshichijōkenpō, Extracanonical)
Translated by NAKAMURA Hajime1Review:

The Sutra That Expounds the Descent of Maitreya Buddha and His Enlightenment(Translated by IIDA Shōtaro and Jane Goldstone)

The Sutra of Mañjuśrī’s Questions(Translated by John R. McRae)(BDK English Tripiṭaka Series, published in 2017)
MIYAZAKI TenshōInternational Institute for Digital Humanities
This volume consists of the two Mahāyāna scriptures that, respectively, feature two great bodhisattvas,
Maitreya and Mañjuśrī. Bodhisattva Maitreya is usually characterized as the future Buddha following
Buddha Śākyamuni; this portrayal is fairly consistent across a number of Buddhist texts. On the other
hand, Bodhisattva Mañjuśrī is recognized widely as the bodhisattva of wisdom in East Asia, but heplays a much larger range of roles in Mahāyāna sutras. In fact, he is often depicted as the greatest
bodhisattva. One of the major differences between these two bodhisattvas is that Bodhisattva Maitreya
appears in both Mahāyāna and Mainstream Buddhist texts, including “Āgama/Nikāya” andNorthern/Sarvāstivādin Abhidharma texts, whereas Bodhisattva Mañjuśrī is only found in Mahāyāna
literature.
As Professor Sadakata’s introduction explains, the Sutra That Expounds the Descent ofMaitreya Buddha and His Enlightenment (Taisho No. 454), translated by Kumārajīva, is one of the Six
Maitreya Sutras. Except for the Sutra on Visualization of Maitreya Bodhisattva after Rebirth in theTuṣita Heaven (Taisho No. 452), the main topic of the other five Maitreya sutras is the story ofMaitreya becoming a Buddha, which seems to originate or be developed from another Āgama text (i.e.,
the Chinese Ekottarikāgama/Ekottarāgama 増一阿含, Chapter XLVIII, Sutra No. 3, which is almost
identical to one of the Six Maitreya Sutras, the Sutra That Expounds the Descent of Maitreya Buddha[Taisho No. 453]). According to previous studies1), the Sutra on Maitreya Becoming Buddha (Taisho
No. 456), translated by Kumārajīva, appears to be the expanded version of the above Āgama text. The
other three Maitreya sutras—that is, the Sutra That Expounds the Descent of Maitreya Buddha and His
Enlightenment, the Sutra on Maitreya’s Descending Birth and Becoming Buddha (Taisho No. 455),
and the Sutra on the Time of Maitreya’s Arrival (Taisho No. 457)—were probably extracted from theSutra on Maitreya Becoming Buddha or a similar text.
The English translation of this Maitreya sutra is considered to be its first complete translation
into a modern language2). The translation is generally accurate and easy to read for general readers.
Here, however, I point out a few minor problems. First, Maitreya was a bodhisattva before his
enlightenment, as shown in the source text (424b), but this translation changes the meaning to“Maitreya Buddha” (p. 18). Although the modifications might have been deliberate to ensure readers’
understanding, I believe an explanation in the notes would be necessary. Second, the two frequent2

characters among Buddhist literature, Brahmā and Indra (Śakra), also appear in this text (425b), but
the translation seems to misinterpret these two devas as one (i.e., “the Brahmā king Śakradevānām
Indra”) (p. 22). Such errors are slight and do not spoil this translation’s overall quality.
The second scripture in this book is the Sutra of Mañjuśrī’s Questions (Taisho No. 468),
translated by John McRae, who has already—in this BDK English Tripiṭaka series—translated theVimalakīrti Sutra and Śūraṅgama Samādhi Sutra, in which Mañjuśrī also plays important roles. The
Sutra of Mañjuśrī’s Questions includes various interesting topics, but it seems that it has not been
particularly popular among Buddhist scholars and believers, probably because only a single Chineseversion has survived. With the translator’s introductory notes, however, this first complete translation
into a modern language could change the situation because of its high quality and readability, which issuitable for everyone. For example, it appropriately supplements subjects and objects that are often
omitted in Chinese texts. It is also remarkable that this translation adopts a new interpretation.
Although 阿蘭若/*araṇya has usually been interpreted as “forest,” “wilderness,” “desert,” and so on,
阿蘭若 is translated into “monastery” (pp. 41, 133) and “monastic (life)” (p. 132), as some Buddhist
scholars argue3).
Generally, this translation is highly accurate, but we cite a few questionable points. For example,
there are two skipped sentences: 若身是寿命, 身被殺時命亦被殺 (502c; p. 107) and 文殊師利!
若人修行此定, 所得功徳永不退転 (507c; p. 133)4). Moreover, the order for diverging the schools of
Dharmaguptaka 法護 and Kāśyapīya 迦葉比 in Chapter XV (501b) is reversed (p. 99). In addition,
除 in the phrase 除悪業深重決定受報 (508a) should be interpreted as a prepositional phrase
meaning “except that,” but in this translation, it is misinterpreted and used as a verb (p. 134). Since thenumber of such minor mistakes is small based on my examination, I have concluded that thistranslation is completely reliable for general readers and scholars.
I hope that these two superb English translations of Maitreya and Mañjuśrī scriptures help
people in Western countries deepen their understanding of these two fascinating Buddhist texts.
1)

See the introduction by Teruma Nishimoto in the Shin-Kokuyaku Daizokyo (Jodo-bu 3) (2007), pp. 17–20. This theoryis generally based on Chizen Akanuma’s hypothesis, “Maitreya Sutras (Miroku-kyoten)” in the History of the Buddhist
Scriptures (Bukkyokyoten-shi-ron) (Akanuma Chizen Collected Papers (Chosaku-senshu), Vol. 3, Hozokan, reprint in
1998, pp. 194–216).

2)

Of course, the Kokuyaku Issaikyo (Kyoshu-bu 2) includes its kakikudashi, but I think it is difficult to regard it as atranslation into a modern language. Incidentally, Shoko Watanabe translated the Sutra on Maitreya Becoming Buddha(Taisho No. 456), which seems to be the base text for this sutra, into modern Japanese (Symbol for Love and Peace:
Maitreya Sutras (Ai to Heiwa no Shocho: Miroku-kyo), Chikuma-shobo, 1967).

3)Paul Harrison, “Early Mahāyāna: Laying out the Field” (Setting Out on the Great Way, Equinox, 2018). His opinion
originates from his paper in 2003 entitled “Medium and Message: Reflections on the Production of Mahāyāna Sūtras”(The Eastern Buddhist, New Series Vol. XXXV). Actually, at first, I thought that the aforementioned new interpretationof 阿蘭若 might be misunderstood, but I had the opportunity to read the above article while preparing this review.
Still, in a part of this sutra (493a; p. 41), 阿蘭若 could be interpreted as “wilderness” or “desert” because it appears3

along with “under trees/forest” (樹下), “bare ground” (露地), and “cemetery” (塚間). I believe explanatory notes arenecessary because such an interpretation is not common at this point.
4)

I guess an eye-skip causes the former one because it is followed by a similar sentence: 若身是寿命, 殺身則得涅槃.

Report:The 4th International Workshop on Madhyamaka Studies (IWMS2018)
Tokyo, December 1 – 2, 2018
“Linguistic Challenges: Mādhyamikas and their Key Words”
SHŌNO Masanori
Project Researcher, International College for Postgraduate Buddhist Studies (ICPBS)On December 1st and 2nd, 2018, Prof. SAITŌ Akira convened the 4th International Workshop on
Madhyamaka Studies (IWMS2018): “Linguistic Challenges: Mādhyamikas and Their Key Words” at
the International College for Postgraduate Buddhist Studies (ICPBS) in Tokyo, Japan. This workshop
was sponsored by a project called ‘Bauddhakośa: A Treasury of Buddhist Terms and Illustrative
Sentences’ (Grant-in-Aid for Scientific Research (A) No. 16H01901, April.2016–March.2019).
International Workshop on Madhyamaka Studies (IWMS) was started by SAITŌ Akira in 2015
at the University of Tokyo, which was then followed by conveners, KATSURA Shōryū at Ryukoku
University in 2016 and HE Huanhuan at Zhejiang University in 2017.
Under the theme: “Linguistic Challenges: Mādhyamikas and Their Key Words,” the 4th IWMS
was focused on the Mādhyamikas’ key words such as paramārtha “ultimate,” saṃvṛti “convention,”vyavahāra “verbal activities or verbal expressions,” vikalpa “concept or analysis,” prapañca“conceptualization or verbal proliferation,” prajñā “intellect, insight, or wisdom,” tattva “reality,” andso on. The workshop assembled 13 presenters from 6 countries who read the following papers inorder:
1.

ZHAO, Wen, “Dharmatā and Its Synomyms in Early Prajñāpāramitā Literature andMadhyamaka Treatises”

2.

SAITŌ, Akira, “Prapañca in the Mūlamadhyamakakārikā”

3.

MacDonald, Anne, “Preliminary Explorations into Madhyamaka Views on Language andNaming”

4.

Stepien, Rafal, “Dṛṣṭi (觀) as Grāha (取, 執) in Indian and Chinese Madhyamaka”

5.

NISHIYAMA, Ryō, “Bhāviveka on tathyasaṃvṛti”

6.

KATSURA, Shōryū, “svabhāva, parabhāva, bhāva and abhāva in the 15th Chapter of the
Mūlamadhyamakakārikā”

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7.

Eckel, Malcolm David, “Bhāviveka’s Interpretation of the Term “No Cause” (ahetu) in MMK
1.1 and the Argument against the Concept of ‘Lord’ (īśvara)”

8.

HAM, Hyoung Seok, “Bhāviveka on the Veda”

9.

HE, Huanhuan, “Mind and ‘Mind’ in Bhāviveka’s Madhayamakahṛdayakārikā”

10. Bayer, Achim, “The Predicate cittamātra at Madhyamakāvatāra 6.87, And What It Predicates”
11. WANG, Junqi, “Catuṣkoṭika in Candrakīrti’s Prasannapadā, Chapter 25”
12. NIISAKU, Yoshiaki, “Candrakīrti’s Two Types of tattva”
13. YOSHIMIZU, Chizuko, “anutpāda: The Mādhyamika’s Challenge to the Theory of Causality”
All the papers dealt with a broad range of topics related to the above theme of IWMS 2018.
Some argued with key words such as prapañca, tathyasaṃvṛti, tattva, īśvara, etc., some with
Mādhyamikas’ views of ultimate truth andrelated terminologies, some with multiple
meanings of certain key words, some with
Bhāviveka’s critique of the early Mīmāṃsā
tenets, some with Candrakīrti’s exegesis
andillustrationofawell-known

argumentative method, catuṣkoṭi(ka), andso on. Each presenter read his or her paper
in 30 to 35 minutes, leaving 10 to 15
minutesforquestionandanswer.

Furthermore, at the end of each day’sschedule, approximately 30 minutes was
set for all the participants to review and discuss in detail the contents of all papers of the day. Although
there seems to be so far no plan to publish the proceedings, each paper read at the workshop welldeserves to be published.
The next workshop is scheduled for November 23rd–24th, 2019 at Ryukoku University, Kyoto.
The above three conveners of IWMS seem to have a plan to hold this workshop, in cooperation withseveral specialists in the field, not only in Japan and China but also in USA and Europe in the near
future.

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Announcement:

Translations be Completed by 2027
Kenneth K. Tanaka
Chairperson of the Editorial Committeeof the BDK English Tripiṭaka Translation Project

BDK English Tripiṭaka Translation Project inaugurated its ambitious task in January of 1982 with theinspiration of one man, Rev. Dr. Yehan Numata, the founder of Bukkyō Dendō Kyōkai. By July of thesame year, an editorial committee had been established and announced its hopes of completing theFirst Series, comprised of 139 texts. As of today we have completed 60 percent of the total pages.
If we think about it, our translation effort is certainly historically significant. In the long history
of Buddhist transmission throughout East Asia, translations of Buddhist texts were carried out andfunded by emperors and governmental institutions. So, our translation project is a monumental
endeavor, worthy of being a national project.
As if to support the significance of our project, we have been heartened to learn that the accessto completed online BDK translations on our website has been surprisingly robust with thousands ofhits per any one month. For example, we have averaged about 5,000 downloads per month in 2018. So
the demand is definitely there. And it serves as our incentive to step up our effort.
We have asked all translators with uncompleted texts to adhere to the newly deadline
established at the last meeting of the Editorial Committee in December, 2017. The new goal is for alltranslations to be submitted in 9 years or December, 2027!
The Editorial Committee continues to seek the cooperation of all the translators and the
supporters of our project.

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Committee Members
Editorial Committee, Tokyo:
Kenneth K. Tanaka (Chairperson), Professor Emeritus, Musashino University
ICHISHIMA Shōshin, Professor Emeritus, Taisho University
ISHIGAMI Zennō, Professor Emeritus, Taisho University
KATSURA Shōryū, Professor Emeritus, Hiroshima University
MAYEDA Sengaku, Professor Emeritus, The University of Tokyo
MINOWA Kenryō, The University of TokyoSAITŌ Akira, International College for Postgraduate Buddhist Studies
SHIMODA Masahiro, The University of TokyoWATANABE Shōgo, Toyo University
YONEZAWA Yoshiyasu, Taisho University
Publication Committee, Berkeley:
A. Charles Muller (Chairperson), The University of Tokyo
Carl W. Bielefeldt, Professor Emeritus, Stanford University
Marianne Dresser, BDK America
Hudaya Kandahjaya, BDK America
Brian Kensho Nagata, BDK America
Robert H. Sharf, University of California, BerkeleyMAHĀPIṬAKA
Newsletter New Series No.24
EDITORIAL COMMITTEE of
the ENGLISH TRANSLATION of the CHINESE TRIPIṬAKA
c/o Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism)
4-3-14 Shiba, Minato-ku, Tokyo 108-0014, JAPAN
Tel: +81-3-3455-5851
Fax: +81-3-3798-2758
E-Mail:bdk@bdk.or.jp
URL: http://www.bdk.or.jp

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