MAHĀPIṬAKA
Newsletter New Series No. 15

January 1, 2010

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

Editor: MAYEDA Sengaku

Table of Contents
Publishing Schedule
Published in 2009............................................................................................. 1
Forthcoming titles ............................................................................................ 1
Review:
The Vimalakīrti Sutra
Translated by John R. McRaeNISHINO Midori ............................................................................................2-3
Apocryphal Scriptures
John R. McRae..............................................................................................4-5
Report:An Important Year in the Translation of Buddhist Scriptures
John R. McRae..............................................................................................6-7
Recent Developments in the SAT Taishō Database Projects
Charles Muller ..............................................................................................7-9
Announcement:
Committee Members ........................................................................................... 9

Publishing Schedule
Published in 2009:

1. SHŌBŌGENZŌ: THE TRUE DHARMA-EYE TREASURY
Volumes 2, 3, and 4(正法眼藏 Shōbōgenzō, Taisho 2582)
Translated by Gudo Nishijima & Chodo Cross

2. SUTRA ON THE CONCENTRATION OF SITTING MEDITATION(坐禪三昧經 Zazensanmaikyō, Taisho 614)
Translated by YAMABE Nobuyoshi & SUEKI Fumihiko

3. IN PRAISE OF BUDDHA’S ACTS
(佛所行讃 Busshogyōsan, Taisho 192)
Translated by Charles Willemen
Forthcoming titles:

4. THE COLLECTION FOR THE PROPAGATION AND CLARIFICATION OF
BUDDHISM
Volumes 1 and 2(弘明集 Gumyōshū, Taisho 2102)
Translated by Harumi Hirano Ziegler

5. DISCOURSE TO PRINCE CANDRAPRABHA(月燈三昧經 Gattōzanmaikyō, Taisho 639)
Translated by MURAKAMI Shinkan

6. THE ALL PLEASING: A COMMENTARY ON THE RULES OF DISCIPLINE(善見律毘婆沙 Zenkenritsubibasha, Taisho 1462)
Translated by MORI Sodō and ENDŌ Toshiichi

1Review:

The Vimalakīrti Sutra
Translated by John R. McRae
In: The Sutra of Queen Śrīmālā of the Lion’s Roar and the Vimalakīrti Sutra(BDK English Tripiṭaka Series, published in 2004)
NISHINO Midori
The Institute for Comprehensive Studies of Buddhism, Taisho University
The Vimalakīrti Sutra (VKN) is one of the earliest Mahayana sutras1), and it shows us the way topurify the Buddha-land, in other words, to build up the pure Buddha-land for the benefit of the people
in this world. Shortly put, the VKN is a sutra that explains how to transform this miserable world intoa joyful one. From this point of view, we should give greater importance to the VKN today as abreakthrough from the world in which many people are struggling with the flagging economy andsevere moral hazard. This is why I really like to welcome the BDK new English version of this text2).
As was mentioned in the beginning, the VKN is the sutra with the theme of purifying theBuddha-land. In the first chapter ‘The Buddha-land’, the Buddha himself explained for thebodhisattvas coming from the city of Vaiśālī what that purification is all about. This explanation by
the Buddha is the heart of this sutra, so allow me to show what he said in brief. Firstly, he spoke about
the basis of purification. He explained that ‘the land of sentient beings are the buddha-lands of thebodhisattvas’ and, secondly, spoke about the requirements of the bodhisattvas’ buddha-lands3). Thirdly,
the step by step instruction for the purification of the Buddha-land is as follows4).
yāvanto bodhisatvasya prayogās tāvanta āśayāḥ / (prayoga→āśaya)according to his sincerity does the bodhisattva generate his practice. (鳩摩羅什訳：直心→発行)
yāvanta āśayās tāvanto ’dhyāśayāḥ / (āśaya→adhyāśya)according to his generation of practice does he attain the profoud mind. (発行→深心)yāvanto ’dhyāśayās tāvantyo nidhyaptayaḥ / (adhyāśya→nidhyapti)
according to his profoud mind does he discipline his intention. (深心→意調伏)
yāvantyo nidhyaptayas tāvantyaḥ pratipattayaḥ / (nidhyapti→pratipatti)
according to the disciplining his intention does he practice in conformity with the teaching. (意調伏→如説行)
yāvantyaḥ pratipattayas tāvantyaḥ pariṇāmanāḥ / (pratipatti→pariṇāmana)
according to his practice in conformance to the teaching is he able to rededicate [merit]. (如説行→廻向)yāvantyaḥ pariṇāmanās tāvanta upāyāḥ / (pariṇāmana→upāya)according to his rededication does he have skillful means. (廻向→方便)······························································································································································································
yāvanta upāyās tāvantyaḥ kṣetrapariśuddhayaḥ / (upāya→kṣetrapariśuddhi)
according to his skillful means does he make sentient beings accomplish [liberation].(方便→成就衆生)yādṛśī kṣetrapariśuddhis tādṛśī satvapariśuddhiḥ / (kṣetrapariśuddhi→satvapariśuddhi)
according to his accomplishment [of the liberation] of sentient beings is his Buddha land pure. (成就衆生→仏土浄)yādṛśī satvapariśuddhis tādṛśī jñānapariśuddhiḥ / (satvapariśuddhi→jñānapariśuddhi)
according to the purity of the Buddha land is his explanation of the Dharma pure. (仏土浄→説法浄)yādṛśī jñānapariśuddhis tādṛśī deśanāpariśuddhiḥ / (jñānapariśuddhi→deśanāpariśuddhi)
according to the purity of his explanation of the Dharma is his wisdom pure. (説法浄→智慧浄)yādṛśī deśanāpariśuddhis tādṛśī jñānapratipattipariśuddhiḥ / (deśanāpariśuddhi→jñānapratipattipariśuddhi)
according to the purity of his wisdom is his mind pure. (智慧浄→其心浄)

2yādṛśī jñānapratipattipariśuddhis tādṛśī svacittapariśuddhiḥ / (jñānapratipattipariśuddhi→svacittapariśuddhi)
according to the purity of his mind are all his merits pure. (其心浄→一切功徳浄)tasmāt tarhi kulaputra buddhakṣetraṃ pariśodhayitukāmena bodhisatvena svacittapariśodhane yatnaḥ karaṇīyaḥ / tatkasya hetoḥ / yādṛśī bodhisatvasya cittapariśuddhis tādṛśī buddhakṣetrapariśuddhiḥ saṃbhavati / (svacittapariśodhana→buddhakṣetrapariśuddhi)“Therefore, Jewel Accumulation, if a bodhisattva wishes to attain a pure land he should purify his mind. According to
the purify of his mind is his Buddha land pure!” (随其心浄→則仏土浄)Looking through the above process, we can easily recognize some differences between the
Sanskrit text and Kumārajīva’s rendering. Although I cannot get further into this matter here, I’d liketo call attention to the process after the dotted line. In order to make the point clear, I shall juxtapose
the Sanskrit and three English translations5) from Kumārajīva’s Chinese text.
yādṛśī bodhisatvasya cittapariśuddhis tādṛśī buddhakṣetrapariśuddhiḥ saṃbhavati /According to the purify of his mind is his Buddha land pure! (McRae)
When the mind is pure, the Buddha land will be pure. (Watson).., because of his pure mind the Buddha land is pure. (Luk)

All these translations suggest that the purity of bodhisattva’s mind is the necessary condition forthe purity of his Buddha-land. However, such a conception conflicts with the expression in Chapter
3,‘the characteristics of the minds of all sentient beings are likewise, in being without defilement’(McRae’s rendering). It means that no condition is needed to purify the mind.
Moreover in Chapter 1 Buddha said to Śāriputra, “this land of mine is pure, but you do not seeit.” It implies that the Buddha-land is already and always pure; therefore it does not require
purification or anything resembling it.
Here comes the big enigma! For what reason does the Buddha teach the bodhisattvas the way topurify their Buddha-lands if the land itself is already pure and the mind of its inhabitants also pure?
Beyond this enigma, we may hear the true message of the great Bodhisattva Vimalakīrti coming fromthe Realm of Profound Joy of Akṣobhya Buddha to perform his work of salvation in this dark world.
_________________________
1) It is said that the VKN was written in India between the 1st or 2nd century taking over the conception of thebodhisattvas from the Akṣobhya sutra and the one of emptiness from the Prajñāpāramitā sutras.
2) The translation from Kumārajīva’s Wei-mo-jie-suo-shuo-jing (Taisho Vol. 14, No. 475) with consulting with the
Zhu-wei-mo-jie-ching (Taisho Vol. 38, No. 1775).
3) According to the Sanskrit text there are eighteen factors, but the Kumārajīva’s translation includes seventeen like asfollows: (1) āśaya (Sanskrit) / 直心 (Kumārajīva) / sincerity (McRae) (2) adhyāśaya / 深心 / profound mind (3)prayoga / ― / ― (4) bodhichittotpāda / 菩提心 / the mind of bodhi (5) dāna / 布施 / charity (6) sīla / 戒 / marality(7) kṣānti / 忍辱 / forbearance (8) vīrya / 精進 / exertion (9) dhyāna / 禅定 / meditation (10) prajñā / 智慧 /wisdom (11) catvāry apramāṇāni / 四無量心 / the four unlimited states of mind (12) catvāri saṃgrahavastūni / 四摂
法 / the four means of attraction (13) upāyakauśalya / 方便 / skillful means (14) Saptariṃśadbodhipakṣā dharmā / 三十七道品 / the thirty-seven factors of enlightenment (15) pariṇāmanācitta / 迴向心 / the attitude of rededication (16)āṣṭākṣaṇapraśamadeśanā / 説除八難 / explaining how to eliminate the eight difficult realms (17) svayaṃ śikṣāpadeṣu
vartamānā parāpattyacodanatā /自守戒行不譏彼闕 / maintaining one’s own practice of the precepts without reviling the
deficiencies of others (18) daśakuśalakarmapathapariśuddhi / 十善 / the ten goods.
4) Sanskrit quotes are from “Vimalakīrtinirdeśa” (Taisho University Press, 2006), and English ones from the BDK
version by McRae.
5) In reverse chronological order: John R. McRae “The Vimalakīrti Sutra” (BDK, 2004), Burton Watson “The
Vimalakirti Sutra” (Columbia University Press, 1997), and Charles Luk “Ordinary Enlightenment” (Shambhala
Publications, Inc., 1972).

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Apocryphal Scriptures
The Bequeathed Teaching Sutra, Translated by J. C. Cleary
The Ullambana Sutra, Translated by BANDŌ Shōjun
The Sutra of Forty-two Sections, Translated by Heng-ching ShihThe Sutra of Perfect Enlightenment, Translated by Peter N. Gregory
The Sutra on the Profundity of Filial Love, Translated by ARAI Keiyo(BDK English Tripiṭaka Series, published in 2005)
John R. McRae
Chair, Publication Committee
Once upon a time, a Chinese Buddhist scripture judged to be apocryphal suffered a harrowing fate.
The government denounced it as a forgery, had it ritually incinerated, and excluded it from any
subsequent printings of the canon. Readers may be reminded of the treatment the Laozi’s Conversionof the Barbarians Scripture received after Daoists lost in public debate to the Buddhists, or more
recently the suppression of the Falun gong.
Whether a text was apocryphal or not used to be a simple matter. Had it actually been translated
into Chinese, or was it composed in that language? In retrospect it seems unfair that any text of Indianor Central Asian origin was accepted and Chinese compositions rejected. To paraphrase the lateMichel Strickmann, it is not clear why a fabricated Indian text should be so much more valuable than afabricated Chinese one.
Today scholars are looking at Chinese apocryphal scriptures in more sophisticated ways, and wehave realized that all apocrypha are not alike. To be sure, some texts are intentional forgeries. Morecommon, though, are those composed on the basis of oral transmission from the “western region,” ormixtures of transmitted and invented material. And, even with the total forgeries, they had to be
written on the basis of substantial knowledge of the Buddhadharma to have any chance of acceptanceat all.
The BDK English Tripiṭaka volume Apocryphal Scriptures contains five different texts renderedby five separate translators. Two of these treat the issue of filial piety, which although by no means
absent in India is the bedrock ethical value of Chinese society. First is the Ullambana Sutra, translated
by one of the important early contributors to the BDK translation project, the late BANDŌ Shōjun(1932–2004). Readers may consult Stephen Teiser’s excellent The Ghost Festival in Medieval China(Princeton University Press, 1988) for further information. Second is the Sutra on the Profundity ofFilial Love, translated by the late ARAI Keiyo (1939-2007), a short but delightful treatment of theindebtedness everyone should feel toward their parents. Since it mentions the “apocryphal term”
ullambana (which scholars today feel was manufactured in China), this text is no doubt later than thepreceding one.
The earliest text introduced here is the famous Sutra in Forty-two Sections, translated by the
Taiwanese Buddhist nun Heng-ching Shih. Ven. Heng-ching mentions this text’s relationship to the4story of Buddhism being introduced to the Chinese imperial court through a dream of Emperor Ming
in 65 C.E., but she judiciously avoids invoking its reputation as the earliest Chinese Buddhist scripture.
As she notes, the text is only attested from the early sixth century; presumably it was written sometimein the fifth or perhaps fourth century.
Whatever its date, the format of the Sutra in Forty-two Sections is remarkable. Rather thanhaving the opening nidāna section universal to the sūtra format, it is simply a series of passages
attributed to the Buddha. Is this primitive format a function of an early provenance, before the sūtra
format was known in China? Or was it constructed this way to appeal to Chinese readers? Some of its
contents overlap with demonstrably early texts, but I have not seen any well-conceived analysis of
who was borrowing from whom.
The very first text in this volume, the Bequeathed Teaching Sutra translated by J. C. Cleary,claims to be the Buddha’s very last instructions before entering nirvāṇa. This is one of the earliertranslations of a Chinese Buddhist scripture into English: The great NUKARIYA Kaiten (1867–1934),
known later for his two-volume history of Zen Buddhism in India and China and for serving for many
years as president of Komazawa University, published a very creditable English translation of this text
in 1897. Perhaps he and other contemporary Zen teachers (such as SHAKU Sōen [1859–1919], the firstZen master to teach in the United States and teacher of D. T. Suzuki [1870–1966]) favored this brief
scripture because of its strong affirmation of moral discipline.
Finally, we have the Sutra of Perfect Enlightenment, masterfully translated by Peter N. Gregory.
Here the sūtra format is followed to the letter, and the overall mood is very much that of an Indian
scripture. But there are tell-tale clues of apocryphal origin in the content of the text. First, it is clearly
dependent philosophically on the Mahayana Awakening of Faith, which has long been thought of as
an apocryphon and which ISHII Kōsei and others now believe is a combination of translated andcomposed passages. Second, the Sutra of Perfect Enlightenment uses the distinction of principle andphenomena, which Robert Gimello showed years ago was an innovation that allowed Chinese
Buddhists to discuss manifest reality and the truth of emptiness, without having to get tangled up in all
the fine print about dharmas and their interactions.
The Sutra of Perfect Enlightenment is the product of sophisticated religious creativity, with its
elaborate distinctions involving sudden enlightenment and gradual cultivation, inherent enlightenment
and the expedients of spiritual cultivation, and a tripartite analysis of śamatha (meditative
concentration), samāpatti (meditative attainment), and dhyāna (here understood as quiescent insight).
Reading this scripture helps one understand the context from which early Chinese Chan or Zen
Buddhism arose in the early eighth century — and the power of religious innovation per se.

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Report:An Important Year in the Translation of Buddhist Scriptures
John R. McRae
Chair, Publication Committee
If my experience this year with international meetings is any guide, we are witnessing a wonderful
upsurge of activity in the translation of Buddhist scriptures.
In March I traveled to tiny Bir, India, in the foothills of the Himalayas, where I participated in a
meeting involving 50 translators and a number of high-ranking Rinpoches from the three major
Tibetan Buddhist lineages. The purpose of the meeting was to plan how best to coordinate andstimulate efforts leading to the eventual translation of the entire Tibetan Buddhist canon. The location
was Deer Park, a wonderful training and retreat center founded by Dzongzar Khyentse Rinpoche, agifted teacher and leader born in Bhutan in 1961. Khyentse Rinpoche has a degree from the School ofOriental and African Studies in London, and in addition to his religious roles he has produced twomovies (including the delightful story of two young novices’ efforts to see the final game of the World
Cup). He also served as consultant to Bertolucci on “The Little Buddha.”
The Khyentse Foundation is administered in exemplary fashion by Cangioli Che, and at Deer
Park her colleague Ivy Ang, a professional trainer and meeting facilitator, led us through a series offocused discussions. With such a large group of Buddhist scholars and practitioners (metaphors ofherding cats come to mind!), it was amazing how Ivy was able to keep us together — in the end wearticulated 100-year, 25-year, and 5-year mission statements, and we also created a provisionalorganizational structure and a specific plan of action for how to proceed. There were of course
important differences of opinion: Should Indian scriptures be done first, because of their primacy
within the Buddhist tradition as a whole? Or, should the initial goal be translation of commentaries,
which are far more central to Tibetan training regimens? And, for the several hundred scriptures inwhich there are individual transmission lineages, should translators only work with teachers havingtransmission in the text in question?
Since the participants and the Khyentse Foundation wished only to facilitate and coordinatetranslation efforts, we avoided anything that might be misconstrued as reaching for hegemonic control.
A group visit to Dharamsala and an audience with His Holiness the Dalai Lama, who expressed his
enthusiastic support, was the climactic event of the week. I am happy to report that, with subsequentworking group meetings in San Francisco and elsewhere, the Buddhist Literary Heritage Project iswell on its way. For further information, you can download meeting documents, a slideshow, and avideo report from http://www.khyentsefoundation.org/downloads.html.
Then in early June I attended a “Sūtra Translation Council” at Hsi Lai Temple, the impressive
Foguang Shan establishment in southern California. This meeting was organized by my old friend Ven.
Yifa, a nun in the Foguang Shan organization and a fellow Ph.D. under Stanley Weinstein at Yale.

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With a lot of assistance from Professor Hun Lye of Davidson College, about 25 mostly senior scholars
gathered for a wide-ranging discussion of issues surrounding the English translation of Buddhist
scriptures (primarily from Sanskrit and Chinese). The agenda was wide-ranging, with discussion ofissues of terminology, textual attribution, uniformity of terminology (an ideal very difficult toaccomplish), and some soul-searching (if that usage is acceptable here!) as to whether the situation
regarding Buddhist translations is improving or not. One of the ideas that was generated was that ofoccasional “Sūtra Camps,” at which small numbers of students and scholars would gather to study
individual texts. For this meeting, see http://www.woodenfish.org/sutra/council.
In addition to these two large meetings, there were also two smaller events. In early May I
traveled to Bangkok for a one-day meeting to begin planning a union catalog of Buddhist scriptures,
envisioned as a comprehensive digital guide to canonical Buddhist literature in all its variations —Pāli, Sanskrit, Chinese, Korean, Japanese, Tibetan, Mongolian, etc. Since the project is supported
financially by the International Association of Buddhist Universities and is being guided by Professors
Lewis Lancaster (University of California, Berkeley, Emeritus) and Phillip Stanley (Naropa
University), I think it has extremely good prospects for success.
Finally, in early September there a one-day meeting at The University of Tokyo on issues
involving the Longzang or “Dragon Canon,” which was published during the reign of Emperor
Qianlong (r. 1736–95). It is encouraging that Buddhist textual study is now proceeding to the level ofcanonical formation and textual variants. Even more, I was deeply moved by the example of Ryōō
Dōkaku (1630–1707), a Tokugawa-period monk who devoted his life to making Buddhist canons(including multiple copies of the Longzang) available throughout Japan. In a word, his profounddedication to the Dharma and the monumental extent of his accomplishments reminded me of our own
founder, Mr. NUMATA Yehan, the twentieth century’s most important benefactor of Buddhism andBuddhist studies.

Recent Developments in the SAT Taishō Database Projects(http://21dzk.l.u-tokyo.ac.jp/SAT/ddb-sat2.php)
Charles Muller
Center for Evolving Humanities
The University of Tokyo
2009 has been a big year in the development of the SAT Taishō Database. Although the new databasewent online during April 2008, many new functions were added and improved during 2009. The mostfundamental and important aspect is that the full Taishō canon is now fully available online in a
dedicated database format, with a wide range of special functions that can be applied to a search. To
begin with, one may choose between searching through the whole canon, or searching through7

selected portions of the canon. Users can also filter their searches to find terminology in works by adesignated author, translator, or commentator. In addition, the database uses the CHISE variants
replacement system in the search, so that users can still find strings of texts, even while using variantsof certain kanji. Users may now also scroll through the body of the text, and can now access by page
number, and display over a full fascicle as necessary.
Once the user has found a certain term, or has located a specific portion of a Taishō text that sheor he would like to study, a whole new set of options is presented. One of the most important is theability to parse the text based on terms contained in the Digital Dictionary of Buddhism [DDB](http://www.buddhism-dict.net/ddb) as well as the comprehensive database of East Asian dictionary
indexes that is attached to the DDB (http://www.buddhism-dict.net/ddb/allindex-intro.html). When theuser drags his or her mouse through any portion of Taishō text presented on the screen, any words
contained within the text will be listed on the left side of the screen, along with basic English glosses.
Terms that are not contained in the DDB, but which are contained in the comprehensive index, will belisted with their source locations. In the previous iteration of this function, the DDB entries located in
the text were listed by their order in the DDB, but they are now listed in descending order according to
the length of the entry. For purposes of convenience while working, the search window can also be
dragged to a different location on on the screen.
From the beginning of the new installation of the SAT Database, integrated search with the
INBUDS database (http://21dzk.l.u-tokyo.ac.jp/INBUDS/search.php) has been a major function.
During the past year this function has been significantly advanced by the ability to display a reference
to the PDF file of the article which is located through the INBUDS-search window. Through this,users can search related articles from a bibliographic database which has been maintained by The
Japanese Association of Indian and Buddhist Studies. Then, if a PDF file of the article has beencreated (the creation of these PDFs is still a work in progress), a PDF icon is displayed at the ending ofeach line. Clicking on this icon will bring one to the Web page of the CiNii service which ismaintained as a Japanese government project by the National Institute of Informatics. CiNii(http://ci.nii.ac.jp/en) is providing this PDF service for the whole academic society, not only to
Buddhist studies or Humanities.
The DDB has also continued to grow steadily. By the end of 2009, the total number of entries
will have gone beyond 50,000, making it one of the largest reference works on Buddhism in existence.
The usage of this resource continues to rapidly increase, more than tripling since the time of its initialinteroperation with the SAT database. We continue to receive large contributions of data from the best
scholars in the field, and the DDB is now subscribed to by thirty libraries from first-rate academic
institutions around the world (http://www.buddhism-dict.net/ddb/subscribing_libraries.html). In
addition through access via SAT, the DDB can be searched directly from Jim Breen's WWWJDic
Server (http://www.csse.monash.edu.au/~jwb/cgi-bin/wwwjdic.cgi?1C) as well as DDB Access, theDDB parsing/lookup tool created by Jean Soulat (http://download.smarthanzi.net/ddbaccess/).
We have a number of new enhancements for all of these applications in the process of8

development, as well as entirely new projects in the works, so we expect to be able to make many
exciting new announcements during the coming months. We are also working toward the closer
cooperation and interoperation with other Buddhist Studies research resources in the near future, andwelcome suggestions and inquiries from those who are involved in similar projects.

Announcement:

Committee Members
Editorial Committee, Tokyo:
MAYEDA Sengaku (Chairperson), Professor Emeritus, The University of TokyoICHISHIMA Shōshin, Taisho University
ISHIGAMI Zennō, Shukutoku Junior College
KATSURA Shōryū, Ryukoku University
NAMAI Chishō, Koyasan University
NARA Yasuaki, Professor Emeritus, Komazawa UniversitySAITŌ Akira, The University of TokyoSHIMODA Masahiro, The University of Tokyo
Kenneth Tanaka, Musashino UniversityURYŪZU Ryūshin, Professor Emeritus, Kyoto Women’s University
WATANABE Shōgo, Toyo University
YONEZAWA Yoshiyasu, Taisho University
Publication Committee, Berkeley:John McRae (Chairperson), Numata Center for Buddhist Translation and Research
Carl Bielefeldt, Stanford University
Marianne Dresser, Numata Center for Buddhist Translation and Research
Hudaya Kandahjaya, Numata Center for Buddhist Translation and Research
Brian Nagata, Numata Center for Buddhist Translation and Research
Kiyoshi Yamashita, Numata Center for Buddhist Translation and ResearchMAHĀPIṬAKA
Newsletter New Series No.15
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-jp.org
URL: http://www.bdk-jp.org

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