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Ueshima Motoyuki. “Concerning the “Thirteen Buddhas.”
植島 基行「十三仏について（上）」『金澤文庫研究』234/21:11（1975/11）：1-18.

According to an introductory note, Ueshima is the head 住職 of the 大宝院 temple and works
in the Esoteric Department at Kōyasan University.
(page 1b) Presently, often hung as triad: Fudō center), Kōbō Daishi (right), 13 Butsu (left).
[When Fudō is hung in the center, what kind of painting is it?]. If Kōbō Daishi appears in
the 13 Butsu painting, then separate scroll need not be hung. The 13 Buddhas probably
originated with the Shingon sect, but widely appropriated by other sects. In the case ofanother sect, naturally Kōbō Daishi painting not hung.
(page 1-2) “13 Buddhas” (十三仏): 1st week i.e. 7th day
 2nd week i.e. 14th day
 3rd week 4th week 5th week 6th week 7th week 100th day
 1st year
 3rd year1
 7th year
 13th year 33rd year
“tara-ku”(初七日, shonanoka)(二七日, nihichi nichi)
(三七日)
(四七日)
(五七日)
(六七日)
(七七日)
(百ヵ日)
(一周忌)
(三回忌)
(七回忌)
(十三回忌)(三十三回忌)Fudō Myō-ō
Shaka Nyorai
Monju Bosatsu
Fugen BosatsuJizō Bosatsu
Miroku Bosatsu
Yakushi Nyorai
Kannon Bosatsu
Seishi Bosatsu
Amida Nyorai
Ashuku Nyorai
Dainichi Nyorai
Kokūzō Bosatsu“ka-n”“baku”
“man”
“an”
“ka”
“yu”
“bai”
“sa”
“saku”“kiri-ku”
“u-n”
“ban”

(page 2a) When mantra (shingon ) recited: funeral (葬式), memorial service (年忌法要, nenki hōyō ),o-higan autumnal equinox cemetery visit (お彼岸), o-bon (お盆). In the Shingon sect, the“kōmyō shingon taishi hōgō” (光明真言大師宝号)2 is also recited. More commonly, instead ofthe mantras, just the deities names are recited in order.
Also read as part of Ekō mon (廻向文).3 In addition to Shingon sect, also practiced
in Tendaishū (天 台 宗 ), Rinzaishū (臨 済 宗 ), Sōtōshū (曹 洞 宗 ), and Jōdoshū (浄土宗).
Sometimes recited rhythmically with drums and counted on the 100 ten thousand nenju (百万遍念珠).
In Nenki Hōyō and O-higan, only recited4 on those specific days, but for funeral
recited on any one of the following:
1) As the “bedside sutra,” makura-kyō(枕経), at the wake, tsūya (通夜).
2) Before the casket (棺の前)1 I need to find out if this really occurs on the third year anniversary by the Western count, or
actually on the 2nd year anniversary.
2 Is this the same as the “Kōmyō shingon”? According to Iwanami’s Electric Bukkyō Jiten under“Kōmyō shingon:” Comes from the Fukūkenjaku jinben shingon kyō (不空羂索神変真言経), Fukū’stranslation. Do not really understand explanation, (look up again in English Buddhist dictionary),
explains concept of limitless merit and using shingon to ensure rebirth in Western paradise.
3 The following from Iwanami”s electric dictionary under “ekōmon.” S: parinamana. Transferring

merit to someone else, usually the deceased.

4 (唱名が行われる) . According to Canon electric dictionary’s Kanjigen: shōmei means to read a namealoud. This can also refer to nenbutsu like “Namu Amida Butsu.” The more common, or perhaps
generic, term for nenbutsu seems to beshōmyō written either ( 称名) or (唱名).

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Ueshima Motoyuki. “Concerning the “Thirteen Buddhas.”
植島 基行「十三仏について（上）」『金澤文庫研究』234/21:11（1975/11）：1-18.

3)
4)
5)
(page 2b)

At the time of internment, maisō (埋葬)At the time of removal to the crematorium, shukkan (出棺)At the time of ki-ake (忌明), the 49th day after deathSix various possibilities when & where the “13 Buddhas” might be hung:1. only on the day of the funeral, in front of the Buddha [what Buddha?]
2. after “Shukkan” (出棺), i.e. when the casket is brought to the crematorium, and duringchūn (中陰), the 49 days following the death of the person until they are reborn.
3. on the day of ki-ake (忌明け), the 49th day when the person is reborn
4. on the day of the nenki hōyō (年忌法要), memorial service
5. in the middle of O-bon
6. within the Butsu-dan

Gyakushu kuyō5
According to the author, when the use of the “13 Butsu” and recitations began is unclear,but during the Muromachi period “offering tablets,” kuyōhi (供養碑), were built all aroundthe country. The author believes these were built for the performance of the gyakushu kuyō,(lit: reverse performance benefits, 逆修供養), by the ordinary people (庶民). The gyakushu
kuyō is also known as the (yoshu, 預修).
The Gyakushu is performed while one is still alive to accrue benefits for oneself after death.
In the ordinary performance (tsuizen kuy ō 追善供養) performed for the dead, the deceased
only acquires 1/7th of the benefits, while the performers acquire 6/7ths. In the Gyakushu, theperformer acquires the full 7/7 benefits for her/himself after death. For this reason theritual is also called the shichibu kentoku (七分全得).
The author gives quote from the Jizōbosatsu hongan kyō, (『地蔵菩薩本願経』巻下利益在亡
品第七). This quote is suppose to explain the gyakushu, but it seems to me it only advises
the performance of the 6/7 and 1/7 benefits style, i.e. the tsuizen kuyō.
(page 3a)References to the shichibu zentoku can also be found on itabi stele, (板碑). The author gives
an example from an itabi from the Jōdoji, Chiba Prefecture, dated 1386:6｢浄一禅門並妙蓮尼逆修七分全得 或現世安穏後生善所｣： “The lay monk, Jōtsu Zenmon, andthe lay nun, Myōren Zenni, performed the gyakushu shichibu zentoku for peace and quiet inthis world and for birth in an auspicious place.”7
Gyakushu kuyōkijitsu, (逆修供養忌日):
The author believes that with the instigation of the gyakushu kuyōkijitsu, the philosophy of
the gyakushu and the 13 Butsu parted. [However, since the 13 Butsu continue to be usedwith the kijitsu, I do not understand this statement.] In the Kijitsu, the 13 Butsu are
5 Iwanami’s electronic Bukkyo Jiten, under “Gyakushu:” Based on the Kanjōkyō (灌頂経) and (地蔵本願経) sutras. Became popular in the Heian period. [Gayakushu does not just refer to “13 Butsu”
practices. Apparently there were various gyakushu.] Gives two contemporaneous citations:
太平記．26．正行：「逆修のためとおぼしくて、おのおの鬢髪を切りて仏殿に投げ入れ」

吾妻鏡 5．9．17：「入滅の年に臨みて、にはかに始めて逆善を修す」
According to same under “tsuizen kuyō,” the 13 Butsu are also used for this ceremony.
6

千葉県佐原市大戸川、浄土寺の至徳三年（1386）

7 The titles or forms of address, “zenmon” and “zenni” refer to those who have becomes monks ornuns, but remain at home. Jōitsu and Myōren are probably husband and wife.

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3

prayed to on specific days each month, (once a month for each month of the year, except for
November is twice, making 13 in all), instead of on the previously cited memorial days. [Itseems to me that if one is performing the gyakushu for oneself, one can hardly perform it on
memorial days because one is still alive.](page 3b) The proper days to perform the gyakushu kuyō kijitsu are found in three sources. The
specific days vary in some cases, but they are rather similar.
 Kōbō Daishi gyakushu nikki no koto (『弘法大師逆修日記事』) occurs in the central
scroll of Kenmon zuishin shō (見聞随身鈔), written by Seishuku (政祝, 1368-1439).8 
Kagakushū (『下学集』数量門第十六), according to Tōroku no Hanō (東麓破衲),
written in 1444 (文安元年). This is a dictionary of unknown authorship, but somehow
connected to this person’s name. The identity of Tōroku no Hanō is also unknown, but
Tōroku is a place name.
 Fuzaiji shosōshi (『普済寺疏草紙』)、written approx. 1455. I could not find any reference
to this in any of the standard bibliographic dictionaries. Perhaps it is more commonly
known by a different name.
Earliest reference to 13 Butsu painting:『補庵東遊続集』：「娑婆界日本国江州瑞石山居住比丘徳韶…

In 1470, the nun, Tokushō solicited and received donations from various people tocommission a “13 Butsu” painting and the opening ceremony (kaikō kuyō, 開光供養) was
held on 11/9.
[I could find no exact matching text. It is probably the same text as (東遊続集), which is
suppose to be in the (補庵京華集). This latter text was written in the Muromachi period by(横川景三), whose name has two pronunciations Wansen Keisan or sen Keizan. The
author is Japanese, probably a monk, with a purposefully Chinese sounding name.](page 4a)More textual references: Inryo kennichiroku (『蔭涼軒日緑』), 1486: Ashikaga Yoshimasa (足利義政) visited the
Goshonoma room at the Rokuon-in(Kinkakuji) and lit incense in front of various
images including the 13 Butsu installed as the main image. The other images were of
the monk Muso Soseki who “opened” the mountain (lit incense), his attendant figures?
(sprinkled water), 13 Butsu (lit incense), Ashikaga Takauji (lit incense).
 The same text, 12/22/1486 lists the “13 Butsu” in conjunction with the “10 Kings as a
description of a sai-e (斎会) at the Zuishunken (瑞春軒), Rokuon-in (Kinkakuji).9 A
8 There is no modern typeset printing of the Kenmon zuishin shō (aka 法書大乗法相宗名緑). However,the Kōbō Daishi gyakushu nikki no koto can be found in a modern reprint of Kukai’s works, Kōbō
Daishi zenshū dai 14 shingi miketsu bu 弘法大師全集第 14 真偽未決部. This information comes fromthe reference source, (佛書解説大辞典).
9 Japanese pronunciation from Iwanami”s Bukkyō Jiten. The following have variants: Sōtai-ō can be
written (宗帝王), I do not know whether this maintains the same pronunciation; Enma--ō can also be
written as Enra-ō (閻羅王); and normally the full name of the 110th King is Godōtenrin-ō (五道轉輪王). Compare to the Chinese version of the 10 Kings: (from Teiser, “Once died,” p. 433 -434 &
459-460):
1.
Ch’in-kuang wang (秦廣王). The Far-Reaching King of Ch’in. (Chn.)2.
Ch’u-chiang wang (初江王). The King of the First River. (Chn.)
3.
Sung-ti wang (宋帝王). The Imperial King of Sung. (Chn.)
4.
Wu-kuan wang (五官王). The King of the Five Offices. (Chn.)5.
Yen-lo wang (閻羅王). King Yama. (Ind.)kjm
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Ueshima Motoyuki. “Concerning the “Thirteen Buddhas.”
植島 基行「十三仏について（上）」『金澤文庫研究』234/21:11（1975/11）：1-18.

Sai-e is a donation of food to priests and nuns, so I wonder if it is the same as a meagre
feast. This seems to have been just a list of the “Buddhas” in the ceremony, notpaintings. “A clean copy of this list was presented, and someone (Yoshimasa?) reviewed
it,” (用引合清書。以堀河殿供台覧。). But what were the circumstances of this occurrence?
In preparation for some ceremony? Or just because Yoshimasa happened to be there?
1)
2)
王)
3)
王)
4)
5)
王)
6)
王)
7)
8)
等王)
9)
10)
11)
12)
13)

1st week
2nd week

(初七日)
(二七日)

Fudō Myō-ō
Shaka Nyorai

Shinkō-ō, (秦廣王)Shokō-ō, 初( 江

3rd week(三七日)

Monju Bosatsu

Sōtai-ō, (宋 帝

4th week
5th week

(四七日)
(五七日)

Fugen BosatsuJizō Bosatsu

Gokan-ō, (五官王)Enma-ō, (閻 魔6th week(六七日)

Miroku Bosatsu

Henjō-ō, 変( 成

7th week
100th day

(七七日)
(百ヵ日)

Yakushi Nyorai
Kannon Bosatsu

Taizan-ō, (泰山王)Byōdō-ō, (平1st year(一周忌)
Seishi Bosatsu
3rd year(三回忌)
Amida Nyorai
7th year(七回忌)
Ashuku Nyorai
13th year (十三回忌)
Dainichi Nyorai
Kokūzō Bosatsu
33rd year (三十三回忌)

Toshi-ō, (都市王)Tenrin-ō, (轉輪王)Reference to “13 Butsu” Sculptures
 Teningoroku『天陰語録』. Found under alternative characters, (天隠語録). Written by
Tenin Ryūtaku (天隠竜沢), aka Moku-un(黙雲), (1422-1500).10 Modern reprinted
version available in (続群書類従 13 輯上).

There was a woman (考女) living in Banshū Samochi (播州佐用).11 Her religious name wasMyōgyoku. (法名妙玉). 5/8/1494. [On that day], for her mother, the lay nun Gian Myōshin
Zenni (義庵明信禅尼), [Myōgyoku] held a thirteen year memorial service. Ordered made to be
carved 13 Butsu. xxx? From the very beginning first seventh day Fudō Myō-ō (聖無明王) to
the final 13th year Kokūzō Bosatsu. Gold colored & sparkly. Xxx. xxx. Thus formed a bondwith the Buddhas. Xxx. xxx. Merits from living to children
and grandchildren. Xxx....
rd year, not the 13
th. The author surmises that both
(page 4b) Actually, Kokūzō is the deity of the 33
ceremonies, the 13th and the 33rd, were held simultaneously. The author also points
out that this text substantiates that the making of the “13 Butsu” was not just for the

6.
7.
8.
9.
10.

Pien-ch’eng wang (變成王). The King of Transformations. (Chn.)
T’ai-shan wang (泰山王). The King of Mt. Tai, Shandong. (Chn.)P’ing-teng wang (平等王). The Impartial King. (Manichean traditions of Iran)Tu-shih wang (都市王). The King of the Capital. (Chn.)
Wu-tao chuan-lun wang (五道轉輪王). The King who Turns the Wheel [of Rebirth] in theFive Paths. (Chn.)
10 Not to be confused with the Zen monk Myōtaka (妙沢), aka Ryūshū Shūtaku (龍湫 周沢),
(1275-1351). Myōtaka was the deshi of Chūan Bonshi (仲安 梵師, 1346-1434).
11 Banshū is an alternative name for Harima, which is modern day Hyōgō-ken, near Himeji.

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5

deceased, but for the living of three generations i.e. through the grandchildren. [However, I
wonder if this is not just a standard dedication statement like those carved at Longmen
that ask for merits to extend to all quarters of the universe and to three generations pastand future.]
Wood Block for Print of 13 Buddhas:
13 Butsu no hangi, (版木). Date: 1514. H: 96.3 x L: 35.5 cm. Location: Saitama-ken, Minami
saitama-gun, Kuki-shi, Kukimoto, Kandō-in temple, (埼玉県南埼玉郡久喜市久喜本 甘棠院). It
seems has images of the 13 Butsu, but unclear, might only have the names. Know when it
was made and who sponsored it because recorded on the block. Date: (『永正十二年巳亥二月
彼岸日刊』), second month, 1515, (“carved on the higan day of the second month of the 12th
year of Eishō”). Sponsor: (『奉為玉宗純彜公首座施主一路』). Sponsor was head Zen monk,Gyokushū Junikō (玉宗純彜公). (首座) means head monk of the Zen sect, (“首座は禅宗において、一山大衆中の首位の者”). Seshu (施主) means sponsored, and I do not know the meaningof (一 路 ). Copies from this block were probably distributed to parishioners. Presently at thesame temple copies of the “13 Butsu” written out in hiragana are distributed.
(page 5a) There is a text, Jūsan Butsu honji suijaku kan besshaku (『十三仏本地垂迹簡別釋』), of the
17th c. (5/3/1624) with an inscription, (行光坊賢祐書写), that says it was copied by the monkGyōkōbōken’yū after an Enchin edition.12 This was probably an attempt to link “13 Butsu”
worship back to Enchin, so that the Tendai sect could also claim an hoary tradition of thispractice.
Five Theories of the Origin of the “13 Butsu”
1) Ennin (794-864), based on the basic principles of esoteric Buddhism, selected theBuddhas and Bodhisattvas most closely connected to this word and created the “13Butsu” grouping.
2) When Manmei Shōnin (満米上人) died and went to the other world, he saw the “13Butsu” saving mankind and had them depicted.13
3) Myōe Shōnin (1173-1232) saw, in a dream, the 13 Butsu coming on a cloud4) Mongan Bōkōshin (文観房弘真, 1278-1357) created the “13 Butsu” grouping based on
the most popular deities of his time. [Shingon priest, started the Tachikawaryū (立川流)].
5) Added three “Butsu” to the 10 “Butsu” described in the Jizō Jūkyō, (地蔵十王経), as
being the honjibutsu of the 10 Kings. [Isn’t this the sutra supposedly written in Japan?]6)(page 5b)

Based on the Jūan dai-in (十三大院) of the Taizōkai mandara.

The “13 Bustu” could not have come into existence before the philosophy of the tsuizen
memorial days became common.

12

I made a copy of this very short text. It can be found in (『大日本仏教全集 28：智證大師全集第 4』),
p. 1124. This monk is too little known to be able to look up the correct pronunciation of his name.
This is my tutor’s, Shimizu-san’s, best guess.
13 Looked up Manmei in Nihon Bukkyōjinmei jiten, p. 30. The narrative concerning Manmei’s visit tohell is in several texts, but most famously in the Yatadera Jizō Engi (矢田寺地蔵縁起), which
naturally explains the origin of the temple founded by Manmei, the Yatadera. Manmei was a
Shingon monk. Manmei’s dates are unclear, but he supposed visited hell with Ono no Takamura (小野 篁), whose dates are known (802-852). The main narrative concerning Ono no Takamura isrecorded in the Konjaku monogatari, #31.

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植島 基行「十三仏について（上）」『金澤文庫研究』234/21:11（1975/11）：1-18.

6

Indian & Chinese Precedents

 The philosophy of the Shichi-shichi-nichi chūn 七( 七日中陰), the 49 day period

(page 6a)

between death and rebirth, can be traced back to India. It is explained in the Yogacara
bhumi, (Yuga shiji ron, 瑜伽師地論), v. 1. This text is extant in Chinese, Tibetan , andSanskrit. Translated by Xuan Zang (602-224).
The 100th day, 1st year, and 3rd year memorials can be found in the Book of Rites.
Apparently the ancient term for the 100th day memorial, (百か日), was (卒哭). This canbe found in the Book of Rites, scroll 21, zakki-no-ge, (『礼記』巻二十一・雑記下). The
ancient terms for the 1st year (一周忌) and 3rd year (三回忌) memorials are (小祥) and(大祥), respectively. They can be found in the Book of Rites, scroll 37, ().

Author says that other memorial dates (i.e. 7th year, 13th year, and 33rd year) found only inJapan.
Japanese Precedents
 687 AD. 100th day memorial. Nihon shoki, (日本書紀), 12/19/687.14 Records a (無遮大會), the modern pronunciation for which is mushatai-e, but apparently the ancientpronunciation was Kagiri naki ogami. ( 無 遮 大 會 ) means ( 百 ヵ 日 ), or 100th day
memorial. This was held at five temples: Daikan Daiji (大官大寺), Asukadera (飛鳥寺),
Kawaradera (川原寺), Oharida no Toyuradera (小墾田 豊浦寺), Sakatadera (坂田寺). It
was held for (天渟中原瀛真人天皇) who was Emperor Tenmu, (天武天皇).
 735 AD. 7th week memorial. Shoku nihonki, (『続日本記』), 10/5/735 (Tenpyō 7). Dateof this text? Records a shichishichi-sai, (｢七七斎｣). For whom, (親王薨)? Held where? It
is unclear whether an actual event is being described or a general case prescribed, so it
was either when an Emperor’s child did die or in the case of the death of an Emperor’schild.
 757 AD. 1st year memorial. Shoku Nihonki, 5/2/757. A 1st year memorial (周忌) was
held for the Shōmu Emperor at Tōdaiji. Shōmu Emperor, here written Daijō
Tennō (太上天皇).
 Date? 3rd year memorial. Shōryōshū, (性霊集), scroll 7.15 Mentions a 3rd year
memorial service for Kūkai (?). Here 3rd year memorial service written ).( 7th week and1st year memorials are also mentioned in the same text.
 Date? 3rd year memorial. Shōryōshū benmō, (性霊集便蒙), scroll 7.16 Mentions
both a () and a (大祥). Since these are both alternative terms for a 3rd year
) is a (大祥).
memorial, perhaps the text is explaining that a ([Is there any idea or written records of what these memorial services consisted of? Whether
they were at all connected to Jizō and/or the 10 Kings at this time?](page 6b)

Scriptural Sources of the 10 Kings & the 10 Honji Butsu 12-13th c. Jizō j ū-ō gyō『地蔵十王経』aka『仏説地蔵菩薩発心因縁十王経』. [Dizan
shi wang jing. In Chinese (Taiwan?) publication of the Tripitaka (卍続二乙 23.4).
Attributed to a Chinese monk (藏川), but thought to be a Japanese apocryphal text ofthe 12-13th c.] This text explains the relation between the 10 Kings and each memorial
day, as well as the 10 Butsu that are the honji butsu of each king.
For text see: (日本古典文学大系：日本書紀 下), p. 487. This text has furigana.
is information on Kūkai collected by Shinzei, (真済, 800-860). The quote here
can be found in Kōbō Daishi K ūkai zenshū 6: “Shōryōshū” v. 71, #63, p. 441.
14

15 The Shōryōshū

16 Authored by Unshō (運敞, 1614-1693). In Shingonshūzenshū, 42.

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 7th c. Jizōhongen/gan gyō 『地蔵本願経』「閻浮衆生業感品」4. [Dizang ben yuan jing.
T #412 (v. 13, p. 777). Trans. by Siksananda from Khotan in 7th c. (Eng: Sutra of the
Past Vows of Earth Store Bodhisattva. American Bhiksu Heng, Ching, Buddhist Text
Translation Society, The Institute for Advanced Studies in World Religions, NY, 1974).
Explains that Jizō can take many forms to save the deceased from the “6 Paths.”
 Tang Dynasty. Jizō jūn kyō 『地蔵十輪経』. [T #411, v. 13, p. 721. Trans. Xuan
Zang, (602-664), Tang dynasty]. Explains that one of Jizō’s transformations is as
Enma-ō.
(page 7a)

 Date? Nihonryōki 『日本霊異記』下巻第 9. [This can be found in either of thefollowing:『日本古典文学大系』、『新日本古典文学大系』]. In Japan, Jiz and Enmathought to be co-extensive, the same body (同体). Early Japanese citation.
 4th c. Kanj yō 『灌頂経』第 12. [T #331, v. 21, p. 495. Trans. (帛戸梨密多羅譯).
Period: (東普), 317-385]. Gokan-ō goes back to at least the Six Dynasties. [Of course,
Enma is older yet, coming from India].
 Date? Jōo sanmai kyō, C:Ching-to-san-mei-ching『浄度三昧経』. [卍 T 1.87.4.
Mentions that below Enra, has 8 lesser kings]. Mentions Gokan-ō and his place as (五官都) and (五官所).
 1269. Busso tōki, C: Fo-tsu-t’ung-chi『仏祖統記』第 33 十王供 . [T #2035, v. 49, p. 129.
Edited by (志磐) in 1269, Song Dynasty. Concerns important monks of India & China,
mainly Tendai-shū.] Includes the legend of Daoming of the Tang dynasty who went tohell and saw the 10 kings.
 1237. Shakamon shōō, C: Shih-men-cheng-t”ung『釈門正統』第 4. [卍 T 2 乙 3.5.
Assembled by (宗鑑), a Tiantai monk, in 1237, Song dynasty.] Author of preset text
says this says, “depiction of ten kings began with Tang (張果). Is this a person? If so, ishe the same person as Chang Hsiao-shih (張 孝師)?
(page 7b)

Sutra of the Ten Kings

I believe what happens now, is that the author explains the Sutra of the Ten Kings whilereferring to othr texts in the process.

 Tang. Yoshūjō-ū shō shichi-ky ō, C: Yü-hsiu-shih-wang-sheng-ch’i ching『預修十王生七経』aka『十王経』aka『閻羅王授記四逆修七往生浄土経』.
[T,
iconographic
section (zuzō), v.7 Photo-reproduction, complete with frontispiece. Modern typeset in 卍
T 2 乙23.4. Author is Ts’ang-ch’uan, (沙門 藏川)、Tang dynasty. According to Pak, thisis a Daoist & Buddhist apocryphal sutra. Ts’ang-ch’uan is from Ta-shang-tz’u temple,
in Ch’eng-to-fu, Sichuan.17] Explains the (斎供) in relation to the development of theten kings.

17

Pak, Young-Sook. “Ksitigarbha as Supreme Lord of the Underworld.”
Stephen Teiser (“Having Once Died and Returned to Life”) gives the Chinese pronunciation of thelong form of this sutra: Yen-lo wang shou-chi ssu-chung ni-hsiu sheng-ch’i-chai wang-sheng ching-t’u
ching (p. 450 & fn. 40). He also lists four versions of the Sutra of the Ten Kings, (p. 451 & fn. 41):
Stein #3961 (ACA 2:64—whatever that means)Pelliot #2003
Pelliot #2870
T #3142
A. Von Gabain (“The Purgatory of the Buddhist Uigurs”) mentions that the Legend of Daoming () is
included in the following sutra, but it is hard to tell whether this is another version of the Sutra of
the Ten Kings, or a different sutra all together: Fo-shuo Yen-lo wang shou chi ho ssu chung yü hiu
sheng ch’i chui kung-te wang sheng ch’ing-t’u ching. He dates this latter sutra as 778. Would need to
double check Gabain’s essay for characters.

kjm
10/23/00

8

Page
Ueshima Motoyuki. “Concerning the “Thirteen Buddhas.”
植島 基行「十三仏について（上）」『金澤文庫研究』234/21:11（1975/11）：1-18.

 Five Dynasties. Giso rokuj ōC: I-ch’u-liu-tien『義楚六帖』第16の閻羅受記の条 aka 『釋氏纂要六帖』. [Written by (義楚), Five dynasties, in particular between 945-955.
Wonder this period of time was ascertained?] It is from a citation in this text that weknow the Sutra of the Ten Kings was written before at least 954/5. (From here, I do notknow if author is referring to present text or to 10 Kings Sutra). This text also gives the
10 kings in relation to the memorial services for the dead that occur during the chūin
period of 49 days, 100th day, 1st year, and 3rd year. However, the connection to Jizō isweak in this text.

The Sutra of the Ten Kings prescribes that the gyakushu (yoshu) be performed while still
alive by praying twice a day to the ten kings in order to be reborn in an auspicious place.
However, if one of the services is omitted then one will suffer the pains of that particularhell. In this way, the sutra explains the pains of that particular hell of each of the ten kings.
“While young, all good boys and good girls, monks, and nuns, householders, and housewives
performing the yoshu (預修) 7/7th benefits should twice a month donate to the “3 treasures”
and pray to the 10 kings...”(page 8a)

It is in the Jizō jū-ō kyō that Jizō was added to the Ten Kings. [But obviously this occurred
China as well, hence the multiple depictions of Dizang and the 10 kings]. Jizō and the 10
Kings is, like the Sutra of the 10 Kings, attributed to Ts’ang-ch’uan, (沙門 藏川). However, it
is now believed to have been written in Japan. This was pointed out by Genchi Keiyō (玄智景耀) in his Kōshinroku (『考信録』第 4).18 Date?

Sources In English
Orzech, Charles D. Politics and Transcendent Wisdom: The Scripture for Humane Kings in
the Creation of Chinese Buddhism. Penn State University Press. LOC#: BQ
1937 .O79 1998.
Teiser, Stephen. “The Growth of Purgatory.” Patricia B. Ebrey and Peter N. Gregory, eds.
Religion and Society in T’ang and Sung China. Honolulu: University of Hawaii Press,
1993: 115-146.
Teiser, Stephen. “Having Once Died and Returned to Life: Representations of Hell inMedieval China.” Harvard Journal of Asiatic Studies, vol. 48, no.2 (December
1988):433-463.
Teiser, Stephen. The Ghost Festival in Medieval China. Princeton: Princeton University
Press, 1988. BQ 5720 .U6 T45 1988
Teiser, Stephen. The Scripture on the Ten Kings and the Making of Purgatory in Medieval
Chinese Buddhism. LOC#: BQ 4485 .T45 1994.
Sutra of the Original Vow of Ksitigarbha. Box 12

18 Reproduced in (真宗全集) 64. Shinshū = Jōdo shinshū.

kjm
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Page
Ueshima Motoyuki. “Concerning the “Thirteen Buddhas.”
植島 基行「十三仏について（上）」『金澤文庫研究』234/21:11（1975/11）：1-18.

9

List of Images

 Nelson-Atkins Museum. 13 Buddhas. 14th - 15th c. #F74-36/13
 Kanazawa Bunko. (Oldest?). Also article on this published by Kanazawa Kenkyūjo. 
Okayama-ken Bijutsukan. (Second Oldest?).
 Print in yellow bookThoughts
Teiser worked on ceremony for the dead, I can add gyakushu practice for the living
Ask Ariga-sensei:
 When a painting of Fudō is hung in the center flanked by Kōbō Daishi and the 13
Butsu, what kind of Fudo is it?
 What is the term for ink on blue ground Fudō paintings Where/how to find manuals (giki, 儀軌) on actual ritual procedures (gishiki hoho, 儀式
方法)?

kjm
10/23/00