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Japanese Research on Buddhism Since the Meiji Period
Author(s): A. Hirakawa and E. B. Ceadel

Source: Monumenta Nipponica, Vol. 11, No. 3 (Oct., 1955), pp. 221-246
Published by: Sophia University
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JapaneseResearchon Buddhism
Sincethe MeijiPeriod
By A. Hirakawa, Tokyo, and E.B. Ceadel, Cambridge
Preface
The value of Japanese academic work upon Buddhism came to

be realised by the Western world at the end of the nineteenth
and at the beginning ofthe present century, when the European-
language writings of such scholars as Nanjo Bunya WWUM and
Takakusu Junjir5 MJfUtA were published; and in more recent
years the writings of Anesaki Masaharu X$fiE and Suzuki Dai-
setsu *k*M have attracted much attention outside Japan.
But these European-language books represent only a minute
proportion of the truly vast amount ofsystematic and scholarly
research that has been completed in Japan on all branches of
Buddhism in the last eighty years. Very little of this work is
known to the outer world, and it isdifficult even for those who
can use material written in Japanese to determine which books
are the most reliable and authoritative. 1)
In a recent article 'Post-war Japanese Research on the Far
East (excluding Japan)', Asia Major, N.S. IV I (1954), pp. 103-
148, Mr Honda Minobu * fWf9 and I devoted a section (pp. 141-
44) to noteworthy Japanese publications on Buddhism since the
war ; since then it has occurred tous that it might be of use
to Western students to have available a carefully selected and
annotated list of the main contributions of Japanese scholarship
to Buddhist studies since the beginning of the Meiji period.
We therefore asked Professor Hirakawa Akira *)OV; , Professor in
1) The books assembled on the following pages are chosen for their schol-
arly and academic value.
2) A similar but more detailed survey has been subsequently provided (in
English) by Miyamoto Shoson and Unno Taitetsu, 'The recent activities of
Indian and Buddhist studies in Japan', in the Special Supplementary Issue,
dated April 1955, of Indogaku bukkyagaku kenkyii.
2 A. Hirakawa and E. B. Ceadel 222
the Department of Indian Philosophy inthe University of T6kya,

whether he would bewilling toprepare such a survey, planned on
the lines of our earlier article: he very kindly agreed, and
sent tous a manuscript, of which the present article is a trans-
lation made by myself in consultation with Mr Honda. Mr Honda
and I have added a number of notes and explanations, and have
taken considerable trouble in ensuring as far as possible the
accuracy of the bibliographical details given; we have also
added a list of Japanese Buddhist periodicals on the basis of
information provided by Professor Hirakawa.
It will beseen that, with a few exceptions, articles onBud-
dhism in Japanese periodicals are not mentioned: this is not
because they are not worth quoting (many are of vital importance)
but because no space could be allocated to periodical contribu-
tions when a rigorous selection had tobe applied eventobooks.
Many of the books included in the article have been repeatedly
reprinted; for the sake of uniformity the practice has there-
fore been adopted of giving the date of the first edition of
each work (unless otherwise stated).
The present survey of Japanese research on Buddhism is the
only full-scale treatment ina European language which is known
tome, with the exception of two chapters, both entitled 'Orien-
tation in the study of Japanese Buddhism', by Ui Hakuju1i#M*
and Hanayama Shinsh6 ItWfg respectively, in A Guide to Japa-
nese Studies, publishedbythe Kokusai Bunka Shink6kai in T6ky6
in 1937. These two chapters are excellent expositions of gene-
ral trends in the Japanese study of Buddhism and may be profit-
ably read as an introduction to the present article, in which
more attention is paid to listing and assessing the numerous
individual studies and text-books selected for mention in con-
nection with each branch of Buddhism.
A. Introduction
For many hundreds of years after the introduction of Bud-
dhism to Japan in the sixth century A.D., there was a steady
succession of Chinese priests coming to Japan and of Japanese
priests going to China; and as a result of the importation of
Buddhist doctrines and Buddhist texts made possible by these
visits, the Buddhism which had reached China from India and
which had taken on fresh forms in China was conveyed to Japan
complete and in full. In the Heian and Kamakura periods new
Buddhist concepts arose in Japan, suited to the national char-
223 Japanese Research on Buddhiam 3
acter and outlook of the Japanese, and as the centuries passed

the doctrines of these new sects became more exactly defined.
Whereas in China, in consequence of frequent disturbances
and of the subsequent complete prohibition of Buddhismby Im-
perial order, someofthe Buddhist texts were scattered and the
continuity of the tradition of Buddhist study was broken, in
Japan Buddhismdid not encounter such strong opposition, and
the scholarly traditions, together with the Buddhist texts
themselves, have been transmitted without interruption or loss.
It is one of the noteworthyfeatures of Japanese Buddhismthat
the Mahayana Buddhismwhich arose in India and passed through
China is fully preserved in Japan.
After the beginning of the Meiji period, Buddhist studies
based on Sanskrit and Pali texts, such as had developed in
Europe, were rapidly introduced to Japan, and effortswere made
to establish Buddhist studies as a new branch of scholarly
learning. Thus, even before 1880, Nanjo Bunyusand Kasawara
Kenju V f were sent to England to study Sanskrit under Max
Mfiller, and in later years manyJapanese scholars of Buddhism
studied in Europe, India and Ceylon, learning Sanskrit and
Pali, studying Hinayina Buddhism and also bringing back to
Japan manuscripts and copies of manuscripts of Buddhist San-
skrit texts. The result of this was that a change of method took
place in Japan, and the Mahayana texts which had previously
been studied only in the Chinese translations were now studied
not only in the light of the Sanskrit originals but also in
comparison with the Agamasin Pali.
The Southern Buddhism, knowledge of which reached Japan in
the Meiji period fromCeylon, Burma and Siam, was Primitive
Buddhismwith an earlier tradition, Theravada Buddhism-. The
inevitable outcome of the study of Pali Buddhismwith its ear-
lier history, and of the comparison of it with the MahAyana
Buddhism, which had been the form in which the religion had
reached Japan from India through China, was the realisation
that the Mahayana texts could not be regarded as embodying the
original teachings of Buddha himself. This new knowledge of
Pali Buddhism, and the conclusion that the Mahdyanatexts were
later developments which, although correctly interpreting the
intentions of Buddha's teachings, could not be regarded as
reporting his actual words, were important and vital factors
for the traditional school of Japanese Buddhist scholars, who
had hitherto based themselves on Mahayana Buddhism. The en-
suing revision of views was one ofthe basic events in Buddhist

studies in Japan in the Meiji period.
At the end of the Meiji period, Kawaguchi Ekaii4F10,4 , Tada
T6kan $ and Teramoto Enga X$ f managed to visit Tibet,
where they studied Tibetan Buddhism. On their return they
brought back to Japan many Tibetan Buddhist texts, both canon-
ical and non-canonical. The introduction of the canon in
Tibetan has thrown much new light on the Mahayana texts, and
Japanese scholars are engaged in extensive research on the
basis of this rich new material.
The Northern Buddhism which came to Japan from China is
mainly MahAydna, but it also contains abundant material on the
Agamas of Primitive Buddhism and on Indian sectarian Buddhism.
By a comparative study of these texts on Primitive Buddhism in
Chinese translation and the Pali texts, the original form of
Buddhism becomes clear, and so does the character of Mahayana
Buddhism itself. Japanese studies on Buddhism have taken
great pains to elucidate the basic thought of Buddhism and its
historical development, by a full use ofthe abundant materials
available not only in Chinese but also in Sanskrit, Pali and
Tibetan. The comparatively free use of all these sources may
be the special characteristic of Buddhist research in Japan.
B. The Buddhist Canon

The word )ci*ff (Chinese, Ta-tsan4-ching; Japanese, Daizokyo)
would correspond to Sanskrit mahapitaka, but strictly speaking
should be called _iE (C. San- tsang; J. Sanza) to translate
S. tri-pitaka (Pali, ti-pitaka), consisting of:-
1. Vinaya,* , J. ritsu, 'Disciplines', the disciplinary
rules formulated by Buddha,
2. Sitra, X , J. kyo, 'Discourses', the sayings of Buddha
as recorded by his disciples after his death,
3. Abhidharma, 5" , J. ron, 'Theories', commentaries at-
tempting tosystematise and develop the doctrines of the siitras.
The name Ta-tsang-ching was used in China on account of the
great scope of the work, which included not only Chinese trans-
lations of the 'Disciplines', 'Discourses' and 'Theories' but
also Buddhist treatises written by Chinese writers. Editions
of the Ta-tsang-ching were frequently published in China from
the Sung dynasty onwards. In Korea there was the edition known
as the KRraizo AKi , and in Japan that known as the Obakuban
* E (1669-81). Since these were wood-block prints, they ran
225 Japanese Research on I3iddhism S
into many volumes; very few people owned copies, and most of
those that were printed were preserved deep in the recesses of
the libraries of famous temples.
In Japan at the beginning of the Meiji period there was an
early demand for the Daizoky6 to be printed in movable type and
thus made freely available to scholars. The first undertaking
of this kind was:-
Dainihon kotei shukusatsu daiz6kyo *Ei*4WJ*J*H, 418
vols. and index volume, T6ky6, 1880-85, which became known as
the Shukusatsu daizokyo ('reduced-size Buddhist canon') since
it was printed in somuch smaller type than the previous block-
print editions. It was edited by Fikuda Gy6kai)RMWEfMA, Shimada
Bankon %W fA and Shikikawa Seiichi S)IIA- , and the KRraiz6
was made the basis of the text, which was collated with Sung,
Yuan and Ming editions. This edition is famous for the relia-
bility of its collations and its freedom from textual errors.
It contains 8,534 chapters ( 0), comprising the 'Discourses',
'Disciplines', and 'Theories' of Indian Buddhism in Chinese
translation, Buddhist treatises by Chinese writers, and a few
writings by Japanese Buddhist priests. On account ofthe accu-
racy of its collations and text, it was made the basis of two
subsequent editions, the Japanese Dainihon kotei z6kyo and the
Chinese P'in-chia *fAt tatsang-ching (1910). It is still used
by scholars, even after the publication of the Taisho shinshu2
dai z6ky6.
Dainihon k6tei z6ky5 *HB4 Kyoto, 1902-05,
JTAH, 347 vols.,
commonly known as the Manji F9 ban zoky6. This contains 7,082
chapters of the 'Discourses', 'Disciplines' and 'Theories',
with treatises by Chinese writers. The text is more conveni-
ent to read, being in larger type, and having kunten provided.
Dainihon zokuz6ky6 *Fi*##W 750 vols., and index volume,
Ky6to, 1905-12, is a collection of Buddhist texts omitted from
the above editions. The Chinese Ta-tsang-ching mainly took
its present shape in the Sung period, with the result that few
subsequent writings by Chinese priests became embodied in it.
This edition is valuable because it is a wide collection of
noteworthy Buddhist texts from India and China, some of which
even go back to before the Sung period, which are not to be
found in the Ta-tsang-ching, together with treatises by Japa-
nese priests. The work is mainly due to the efforts of Maeda
Eun 01,JMO and Nakano Tatsue rMAS. A special feature is that
it contains many writings connected with the Chinese Ch'an (J.
Zen) sect.
Taisho shinshii daiz6ky6 * 1Ek4*AA, lOvols., T6ky6, 1924-
34. This work, edited by Takakusu Junjiro and Watanabe Kai-
kyoku RAW& is also based on the Koraizo. It is superior to
all the previous editions because it assembles from other
sources texts missing from the K6raiz5 and because the range
of its collation of variants is so wide. The contents of the
first 55 volumes are for the most part the same as in the Ta-
tsang-ching but volumes 56-84 contain treatises of Japanese
Buddhism, and volume 85 comprises Tun-huang texts, etc. Vol-
umes 86-97, the zuzo hen, contain photographs of works of Bud-
dhist art, and the last three volumes, Showa hobo M somoku-
roku, comprise a collection of catalogues and indices of Bud-
dhist works. Up to volume 85 there are 3,053 items (11,970 )
of the 'Discourses', 'Disciplines' and 'Theories' and other
treatises.
Apart from these editions, there have been published several
series containing selections from the chief texts of the Dai-
zokyo and others containing Japanese versions of the Chinese
texts:-
Nihon daiz6kyo HUkI , 51 vols., Tokyo, 1914 -22,is a col-
lection of 792 items, mainly comnentaries onBuddhist doctrines
by Japanese priests (in Chinese), together with related texts
from Indian and Chinese Buddhism. This edition is of value
because it includes the most important texts dealing with the
doctrines of Buddhism.
Bukkyo taikei A1t*ZA, 63 vols., Tokyo, 1917-38, is a selec-
tion of some of the main doctrinal texts of Buddhism, provided
with authoritative commentaries. Nearly all of the traditional
Buddhist learning which has been preserved in Japan may be
found in this series. This and the last-mentioned are of equal
use for the study of the doctrines of Buddhism.
Kokuyaku daizoky6 MHX**#, 31 vols., ) Toky6, 1917-28, is
a selection of 36 of the 'Discourses' in 15 volumes, 22 of the
'Theories' in 14 volumes, and 1 of the 'Disciplines' in 2 vol-
umes (supplements), all in a Japanese version. Introductory
descriptions are given of each of the texts, as well as notes
upon difficult phrases. This is a useful edition for anyone,
able to use Japanese, who wishes to consult the texts from the
Daizokyo which are contained in it.
3) Someeditions have 30 volumes, the 'Discourses' being in 14, instead
of 15, volumes.
227 Japanese Research on Buddhism 7
Showa shinsan kokuyaku daizokyo r 48 vols.,

Toky6, 1928-32, is a selection of texts from Indian, Chinese
and Japanese Buddhismin Japanese translation.
Kokuyakuissaikyo indo senjutsubu - 156 vols.,
Toky6, 1928-36, is a selection of 355 items (in 3,300 chapters)
of 'Discourses', 'Disciplines' and 'Theories' from Indian Bud-
dhism, covering most of the Buddhist canon, in Japanese transla-
tion. This edition is easily readable because of its introduc-
tory descriptions and notes.
Kokuyaku issaikyo, wakan senjutsubu J 66
vols., T6ky6, 1936-45, is a Japanese translation of the main
Buddhist texts of China and Japan, with introductory descrip-
tions and notes. Only 66 volumes were published out of 80
originally planned.
Nanden daizokyo f**#&, 65 sections in 70 vols., T6kyo,
1935-41, is a Japanese translation of the Pali Ti-pitaka, and
also of the Milindapan'ha, Visuddhimagga, etc. It is the most
extensive of translations of Pali Buddhism into foreign lan-
guages.
Mention may be made here of a photographic edition of the
Tun-huang Buddhist texts:-
Yabuki Keiki -PX"* , Neisha yoin O"ON, Tonk6 shutsudo
miden koitsu but ten kaiho M,dffi-:P*W&AAMV (Rare and
unknown Chinese manuscript remains of Buddhist literature
discovered in Tun-huang, collected by Sir Aurel Stein and
preserved in the British Museum), Toky6, 1930.
Yabuki Keiki, Meisha yoin kaisetsu, T6kyo, 1933.
C. ReferenceWorks
(i) Dictionaries of Buddhism
Kojima Sekiho QP*04, Bukkyojiten SAB, T6ky6, 1895, was
the first modern dictionary of Buddhism in Japanese, and was
succeeded by several others, among which the following three
are widely used.
Bukky6 daigaku (ed.), Bukky6 daijii {4fktk, 3 vols.,
Tokyo, 1914-22 (rev. ed., 6 vols., 1935-36), was the first
large-scale Buddhist dictionary, and contains detailed entries
relating to Japanese Buddhism.
Oda Tokuno WfI igt, Bukky6 daijiten %ft*V, Tokyo, 1917,
is the compilation of a single author, and consequently is uni-
formin presentation. Its explanations are concise, and there
are numerous entries. It is especially useful for the study
of Chinese Buddhism. A reprint was published in 1954.

Mochizuki Shinka WMe (ed.), Bukkyo daijiten 1ktkA, 7
vols. (including 1 vol., index, and 1 vol., chronological
tables), T6kyo, 1931-36, specialises in long entries in which
detailed explanations are given. Relevant bibliographies are
systematically appended. Sanskrit, Pali and Tibetan equivalents
are given, making it the most complete of these dictionaries.
A revised edition is being currently published, with an eighth
volume consisting of a supplement.
The following shorter dictionaries are also available:-
K&kWd6(ed.), Bukkyo jiten "at*, Toky6, 1909,
Ui Hakuju (ed.), (Konsaisu) bukkyo jiten ( >+t4 A) MMfAk*,
Taky6, 1938,
Masutani Fumio )i-AX (ed.), Bukkyo shin jiten %ftig ,
T6kyo, 1953. Of these, that by Ui Hakuju is the best, con-
taining many entries and being noteworthy for its pertinent
explanations. See also:-
S. Lvi, Takakusu Junjiro (edd.), Hbagirin, dictionnaire
encyclop6dique du Bouddhisme d'apres lea sources chinoises
et japonaises, 3 vols. (A-CHI), T6ky6, 1929-37.
Apart fromthese dictionaries of Buddhismin general, there
are various special dictionaries:-
Xf&*?(ed.), Bussho kaisetsu daiji ten1W"kX*P,
OnIoGemmy6;J,
12 vols., Tokyo, 1933-1936, contains bibliographical infor-
mation concerning more than seventy thousand Buddhist texts,
with the author and date of each work, and details of whether
it is still extant and where it may be found (e.g. in what
sosho or zensha); it also gives the Sanskrit equivalents of
titles, where appropriate, and a summaryof contents. This
work makes an enormouscontribution to Buddhist studies.
There are also several dictionaries useful for Indian Bud-
dhism and Sanskrit:-
Ogiwara Unrai S?&A *, Bonkan taiyaku Bukkyojiten t^X"wZ
a V^* T6ky6, 1915,
Sakaki Ry6zabur6 WMEEM,Bonza kanwa shiyaku taiko Honyaku
myagi taishu i 2 vols., Kyoto, 1916.
These two works are editions of the Nahffvyutpatti,and the
second contains the Tibetan vocabulary as well.
Nishio Ky6yu WJw(l, Zobon taish6 Honyaku mydgi taishi
chibettogo sakuin " * * I, Kyoto, 1936, is an
4) Coaunly known as Masutani Bjn'PyQ.
5) This writer used the transliteration Wogihara in his owi publications.
229 Japanese Research on Bddhi sm 9
index of the MahAvyutpatti.

OgiwaraUnrai, Kanyaku taish6 Bonwa Daijiten *
parts 1-6, T6ky6, 1940-43, is a Sanskrit-Japanese dictionary
up to the letter D. Its special feature is that it adds the
Chinese equivalents used in the Chinese translations of Bud-
dhist texts.
AkanumaChizen X, Indo bukkyokoyu meishi jiten MMOU
ftAAPOW Nagoya, 1931, is a dictionary of proper names in
Primitive Buddhism. It refers not only to Pali texts but also
makes wide use of Chinese translations oftexts dealing with
Primitive Buddhism.
Dictionaries dealing with separate sects are listed under
those sects, below.
(ii) Chronological tables
Mochizuki Shink6 (ed.), Bukkyo dainempyo * T6kyo-,
1909, is one volume of the same editor's Bukkyo daijiten. It
is very full and complete. Chronological tables of individual
sects are listed under those sects, below.
(iii) Catalogues
In order to be able to trace a Buddhist text, recourse must
be had to catalogues or indices. There does not yet exist a
catalogue comprising the whole of texts on Buddhism, but the
above-mentioned Bussho kaisetsu daijiten maybe used for this
purpose, even though its contents are limited toChinese trans-
lations of Buddhist texts and treatises written by Chinese and
Japanese. There are, however, sotie individual catalogues:-
Nanj6 Bunyu, Daimin sanz6 sh6gyi mokuroku, a catalogue of
the Chinese translation of the Buddhist Tripitaka, Oxford,
1883, is a catalogue in English of the Ta-tsang-ching, adding
descriptive notes, the names of the Chinese translations, the
dates of the translations and the original Sanskrit titles.
This is a very convenient book for examining the contents of
the Buddhist canon.
Tokiwa Daij6 * *t , Ogiwara Unrai, Daizokyo Nanjo mokuroku
hosei sakuin, Japanese alphabetical index of Nanji6's catalogue
of the Buddhist Tripitaka, with supplements and corrections,
Tokyo, 1930, is a useful supplement to Nanj6's catalogue, a's
also is:-
S. Levi, J. Takakusu (edd. ), H6b6girin, dictionnaire ency-
clopedique duBouddhisme d'apr6s les sources chinoises et japo-
naises, fascicule annexe, tables du Taisho Issaikyo, T6ky6,
1931.
For catalogues of Tibetan Buddhist texts, see the following:-
1i A. Hirakawa and E. B. Ceadel 230
Otani daigaku toshokan (ed.), Chibetto daiz6ky6, Kanjuru

kando mokuroku,a comparative analytical catalogue of the Kanjur
division of the Tibetan Tripitaka, 3 vols., Ky6to, 1930-32,
is a catalogue of the Kanjur ('Discourses') in the Peking
'Red K'ang Hsi Edition' of the Tibetan canon, and contains a
detailed collation with the same texts in Chinese translation.
T5hoku daigaku (ed.), Chibetto daizokyo somokuroku, fu,
sakuin, a complete catalogue of the Tibetan Buddhist canons,
Bkah-hIgyur,andBstan-hgyur, and Catalogue-index of the Tibetan
Buddhist canons, 2 vols., Sendai, 1934, is a catalogue of the
Bkah-1gyur (Kanjur) and the Bstan-hgyur (Tanjur, 'Theories')
in the Sde-dge edition of the Tibetan canon. The comparison
with the Chinese translation of the canon is briefer than that
in the Otani daigaku edition but it is superior in that it
contains both the Kanjur and Tanjur.
Tohoku daigaku, Chibetto senjutsu butten mokuroku,a cata-
logue of the Tohoku University collection of Tibetan works on
Buddhism, Sendai, 1953, is a catalogue of the non-canonical
Buddhist works in Tibetan preserved in Tohoku University li-
brary.
Sanskrit Seminar ofTaish6 University, 'Buddhist manuscripts
of the Bir Library', Taish6 daigaku kenkya kiy., 40, T6ky6,
1954, is a catalogue of the Buddhist Sanskrit manuscripts in
the Bir Library of Tri Chandra College in Nepal, together with
a collation with the Sanskrit manuscripts in T6kyo University
and with the Chinese and Tibetan translations.
Showa h6bo somokuroku PI *JWO,,which, as stated above,
forms vols. 98-100 of Taisho shinshu daiz6ky6,is a collection
of catalogues of contents of all the Chinese translations of
the Buddhist canon, including the Taisho shinshui daizokyo
itself, and of catalogues of some non-canonical works. It is
of great value for investigating the contents and arrangement
of early editions of the Chinese canon.
Mostof the sosho and zenshiudealing with Buddhist subjects
published in Japan since the Meiji period contain lists ofcon-
tents and indices, which are of value in this connection.
There is no complete catalogue of non-canonical Buddhist
texts, and the Bussho kaisetsu daijiten is the most useful
substitute; but reference may also be made to the following
library catalogues which, in default ofa complete bibliography
of Japanese works on Buddhism, are indispensable as providing
a fairly full list of such works:-
231 Japanese Research on Biaddhism 11
Ryakokudaigaku wakansho bunrui mokuroku *XIiS,

4 vols., Ky6to, 1926-41,
Otani daigaku toshokan wakansho bunrui mokuroku, ;*Vr dWS
fffi H
g 3 vols.,Kyoto, 1925-32.
It may be added that volumes 1 and 2 of Dainihon bukkyo
zensho bear the title Bukkyoshoseki mokuroku SRISHO, Toky5,
1913-14, and contain 75 catalogues of Buddhist books written
in Japan fromthe earliest times.
In his book Nihon bukkyo, T6kyo, 1944, Hanayama Shinsho
devotes a chapter 'Nihon bukky6kenkyi bunken s6setsu' to a
catalogue of Japanese publications on Buddhism, especially
Japanese Buddhism, since the Meiji period. Although this book
does not cover the whole of Buddhismit is fairly easily avail-
able.
Articles on Buddhismin periodicals are collected in:-
Ryukokudaigaku toshokan (ed.), Bukky5gaku kankei zasshi
rombunbunrui mokuroku5 aft*N%k*-W0SXi) H, Ky6to, 1931,
Butten kenkyUkai (ed.), Bukkyo rombuns5mokuroku, T6ky6,
1931 (rev. ed. 1935).
The latter contains details of over 12,000 articles, clas-
sified by subject but without annotations, published inBuddhist
periodicals between 1868 and 1930.
(iv) Indices
Most of the above-mentioned catalogues also have indices
appended, but there are the following separate indices avail-
able:-
Yamada Yoshio vW4/i , Issaiky6 ongi MA sakuin, Tokyo,
1925,
Taish5 shinsht daiz6kyo sakuin, agon Hpf bu, vol. 1, T6ky6,
1926,
KawakamiKozan VII]:&, Yobun sh6roku 05Ct$, daiz5kyd saku-
in, 3 vols.,T6kyo, 1927,
Taisho shinshii daizokyo sakuin, dai 1 kan, agonbu, Toky6,
1940,
Taisho shinshi daizokyo sakuin,dai 17kan,mokurokubu,Toky6,
1942,
Taish6 shinshii daizokyo sakuin, hokke M* bu, index of the
Taishd Daizokyo (the Tripitaka in Chinese), Saddharmapu.darika,
Toky-, 1947.
(v) Manuals for the study of Buddhism
In consequence of the vast scope of Buddhist texts and of
the great numbers of problems involved, it is useful for the
student to receive some guidance in approaching the subject,

especially with reference to the nature of the texts, the
meaning of which is often difficult. This need is met by a
numberof manuals for the study of Buddhism, there are manyof
these, but attention may be drawn to:-
Maeda Eun, Gakubutau nanshin zfgiJ, Tokyo, 1892,
Fukaura Seibun igiEP, Bukkyokenkyaho, Tokyo, 1923,
Sakaino Koyo Iff , BukkyokenkyWhd,Toky6, 1931.
D. Buddhismin General
A speciality of Japanese research upon Buddhism since the
Meiji period has been to combine the preservation ofthe tradi-
tional Buddhist doctrines which have developed in China and
Japan for manyhundreds of years with the introduction of new
western scholarly methodsand the employment of exact historical
analysis.
(i) HasshtTk6yo ARWJ;
Iasshi koyo,a work by Gyonen (1240-1322), is a concise
description of the doctrines of the 'eight sects' (Kegon, Ritsu,
Hoss5, Sanron, J5jitsu, Kusha, Tendai and Shingon). Although
a short work, and almost seven hundred years old, it gives a
clear account of the doctrines of Buddhism in India, China
and Japan. Its excellence has been the cause of its continued
popularity through the centuries, and in the Meiji period it
was repeatedly edited: even though out of date, it is still
used, especially in the following versions:-
Kuroda Shindo X1LJAin. HyochiiHasshiu koyo, Ky6to, 1885,
Sebe Et6 MM &, Sugiwara Shund64M , Kanchu Hasshu koyo,
1887,
Sugiwara Shundo, Sebe Eto, Kando Hasshti koyo, 4 vols.,
Ky6to, 1888.
These three editions contain the text and are convenient to
use. They are still employed at the present day.
Kusunoki Senryui SMAK, Hasshu koyo keimoroku, 5 vols., To-
kyo, 1878, is an explanatory study of the text.
Oda Tokun5, Hassha koyo kogi, Thky5, 1897,
Sakaino Koy6, Hasshu koyJ kdwa, 2 vols., T6kyo, 1916,
Tomii RyUshin &#*Ci{, Hassha koy6 ko,i, Tokyo, 1924, are
outstanding in making clear the doctrines contained in the
Hasshu koyo.
Ogurisu KRcho 4-V*ffM , Bukkyo janishiU k5yo, To-ky5, 1886,
is a supplementto the Hasshu koyo, providing information about
the Japanese Buddhist sects which arose at a later date than

those described in the Hasshii koyo; it is translated into
English in:-
Nanjo Bunyu, A short history of the twelve Japanese Buddhist
sects, T6ky0, 1886.
Similar works are:-
Yoshitani Kakuju 6 Meiji shoshiJk5yo, Tokyo, 1890,
Bukkyokakushu kyokai, Bukkyd.kakushuik5yo, 5 vols., Tokyo,
1896,
Kobayashi Ichir6 'J4&fi, Bukkyo kakushii koyo, 2 vols.,
T6kyo, 1940.
(ii) Historical studies
Under the influenceof western scholarship, historical method
came to be applied to research on Buddhist subjects; the fol-
lowing were among the first results of a strictly historical
approach:-
Anesaki Masaharu, Bukky5 seiten shiron, Toky5, 1889, is a
historical analysis of Buddhist texts.
MurakamiSensho ftL-E4, Bukkyo shirin, 3 vols., Tokyo, 1894,
emphasises the necessity of a historical study of Buddhism.
Fujii Sensho *#tiE, Bukkyo shoshi, 2 vols., T5ky5, 1894-
96, is the first systematic history ofBuddhism written in Japan.
(iii) Early studies on Buddhist thought
Inoue Enrya 4LEIT, Bukkyokatsuron Al' joron, T6ky6, 1887,
Inoue Enryo, Bukkyokatsuron, 3 vols, Toky6, 1888-90.
These twoworkswere the first tomake clear the philosophical
characteristics ofBuddhism, and the influence they exerted upon
the contemporaryscholarly outlook was great.
Nakanishi Ushio @P44d3, Soshiki bukkyoron, T6kyo, 1890,
Kiyozawa Manshi M7iFZ , Shi-kyo tetsugaku gaikotsu Off
Tokyo, 1892,
MurakamiSensho, Nihon bukkyoikkan -Ia ron, T6kyo, 1899,
MurakamiSensh5, Bukkyo toitsu ron, 3vols., T6kyo, 1901-95.
The last-mentioped book stresses that the teachings ascribed
to Buddha foundin the Mahayina texts cannot be regarded as the
actual teachings of Buddha. Until its publication it had been
the practice of Chinese and Japanese Buddhism to regard both
the Hinayina Agamas (Agongy&) and the Mahayana texts as repre-
senting the 45 years of Buddha's teaching, and no distinction
was made between them in their interpretation. Subsequently,
however, that view has been superseded by historical research,
and Buddhist studies have concentrated upon the establishment
14 A. Hirakawa and E. 13. Ceadel 234
of the dates of composition of the Mahayana texts and upon the

clarification of the development of thought in those texts re-
sulting from the discovery of their relative order. In addi-
tion, more attention has been paid to the Agamas and their im-
portance.
Maeda Eun, Daijo bukkyo shirQn, Tokyo, 1903, attempts to
show that the Buddhist thought in the Mahiyana texts ultimately
derived from Buddha himself.
Matsumoto Bunzabur5 e iEP41, Butten ketsuju MS , Toky5,
1903,
Anesaki Masaharu, Genshin &t butsu to hosshin il-' butsu,
T6kyo, 1904,
Shimaji Mokurai 41IIk X, Bukkyokoyo, Tokyo, 1910.
All these books are representative of Buddhist studies at
the beginning of this century and still have scholarly value.
See also:-
Yamagami S6gen Wi-)C, Systems of Buddhistic thought, Cal-
cutta, 1912.
(iv) Modern studies on Buddhism in general
Research into Buddhism continued to progress in the fields
of textual studies, historical studies, and studies upon Bud-
dhism in general. Studies on Buddhism in general attempt to
systematise the whole of Buddhism on a basis of historical
research, an attempt which had already been made by Murakami
Sensh6 in his Bukkyo t6itsu ron. Workson Buddhismin general
written in the last forty or so years include:-
Matsumoto BunsaburZ, ButtennokenkyU, Ky6to, 1941,
Takagi Shun'ichi i *fS-, Bukkyogairon, Ky5to, 1916
(This is the earliest Japanese study of Buddhism in general,
but it treats the subject broadly and is well written),
Sasaki Gessh5 WI *c " , Bukkyogairon, Toky5, 1917,
Maeda Eun, Bukkyogairon, Tokyo, 1917,
Kato Totsudo bOPfit, Bukkyogairon, T5kyo 1917,
Kaneko Daiei * Bukkyogairon, Tokyo 1919,
Yamabe ShUgakuL W f, Bukkyogairon, Tokyo, 1924,
Eto Soku5 WOPI, Bukkyo tetsugaku gairon, Tokyo, 1926,
Matsumoto Bunzaburo, Butten hihyoron, Xy5to, 1927,
Sasaki Gessho, Busshin %'b to bunka, T5kyo, 1928,
Shiio Benkyo OWSMEX,Bukky6 tetsugaku, Toky5, 1929,
Shimaji Daito P&*X, Bukkyo taikU, TIky5, 1931,
Shimaji Dait6, Kyori to shiron, Toky5, 1931,
Watanabe Xaikyoku, Kogetsu zenshil, 2 vols., T6kyo, 1933,
235 Japanese Research on bddhism 15
Anesaki Masaharu, Katam Karaniyam, lectures, essays and

studies, Thky5, 1934,
Anesaki Masaharu, IbenshuL E*-%, Tokyo, 1934,
Shiio Benky6, Bukky6yoryo jikko, Tokyo, 1934,
Kaneko Daiei, Bukkyono shomondai, Toky6, 1934,
Honda Yoshihide 6) * , Butten no naiso N+H to ges5 91M,
Kyoto, 1934,
Buttan 1A 2500 nen kinen Bukkyogakuno shomondai, T6kyB,
1935,
Hayashiya Tomojiro t*W?tkO, Bukkyokenkyii, TokyB, 1936,
Ogiwara Unrai, Unrai bunshui, 2 vols., T6ky6, 1938,
AkanumaChizen, Bukkyoky6ri no kenkyiu,Nagoya, 1939,
AkanumaChizen, Bukkyoky6ten shiron, Nagoya, 1939,
Takakusu Junjiro, Bukkyono shinzui, T6kyo, 1940,
Kanayama Seiko *LIJIEff, T5a bukkyoshi, T6kyo, 1942,
Ui Hakuju, Bukkyo shiso kenkyii,T6kyo, 1943,
MiyamotoShoson A*IE#, Komponchft P to kiu !, Tokyo, 1943,
MiyamotoSh6son, Chi-do @P shis6 oyobi sonohattatsu, T6kyo,
1944,
Suzuki Daisetsu, The Essence of Buddhism, London, 1946 (2nd
ed. 1947),
Takakusu Junjir6, The Essentials of Buddhist Philosophy,
Honolulu, 1947,
Ui Hakuju, Bukkyohanron, 2 vols., T6kyo, 1947-8,
NakamuraHajime +ffft, Toyojin no shii hoho 3iA0k)F-7/bL,
2 vols., T6kyo, 1948-9 (Although this is not a direct study of
Buddhism, it examines the ways of thoughtof Indians, Tibetans,
Chinese and Japanese mainly fromevidence drawn fromBuddhist
texts),
NakamuraHajime, Jihi ?0P, Tokyo, 1949,
Ui Hakuju hakushi kanreki kinen rombunshif, Indo tetsugaku
to bukkyo no shomondai, Th5ky5,1951,
Iiyamoto Sh5son kyoju kanreki kinen rombunshu, Indogaku
bukky6gakuronshi, Tokyo, 1954.
E. Indian Buddhismand Indian Philosophy

Indian Buddhismis most conveniently divided into Primitive
Buddhism, Sectarian Buddhism and Mahayana Buddhism. But no
mention will be madeat this stage of studies onAbhidharmakosa-
s4stra (Kusharon {*19 ) or of the Vijinanavada. doctrine (Yui-
shikigaku f) since they are treated separately below for
6) Commonlyknown as Honda Giei.
16 A. HIirakaswaand E. B. Ceadel 236
the reason that in China and Japan they gave rise to special
sects knownin Japan as the Kusha sect and the Hosso sect re-
spectively.
(i) Primitive Buddhism
The Agamas (Panca-nikaya, J. Agongyo W- ), the central
source for Primitive Buddhism, were in the past scarcely stud-
ied in China or Japan, as being texts belonging to Hinayana
Buddhism. However,inrecent times, asa result of the realisa-
tion of the value ofthe Pali canon, their value was recognised
in Japan and the importance of the Mahiyina texts was realised
to be less than had been previously believed.
Japanese research has concentrated upon gaining a clear
picture of Primitive Buddhism by a comparative study of the
Panica-nikayas and of their Chinese translation. The first
person to evaluate these texts by a comparison of their Pali
and Chinese versions was Anesaki Masaharu:-
Anesaki Masaharu, The Four Buddhist Agamasin Chinese (Trans-
actions of the Asiatic Society of Japan, XXXV,3), Yokohama,
1908.
A more exact comparison between the Pali and Chinese versions
of this text was the indispensable work subsequently published
by AkanumaChizen:-
AkanumaChizen, Kampashibu shiagon gosho roku WER$1FROM
fl.W, Comparative catalogue of Chinese Agamas and Pali Nikayas,
Nagoya, 1929.
The Pali texts bearing upon Primitive Buddhism have been
published by the Pali Text Society, and in Siam and elsewhere,
so there has been no need for them to be published in Japan.
Chinese and Japanese translations oftexts important for Primi-
tive Buddhismare to be found as follows:-
Taisho shinshuidaizokyo
Agonbu, vols. 1,2
Hon'enbu *^% , voLs. 3, 4
Ritsubu, vols. 22, 23, 24
Dainihon kotei shukusatsu daizokyo
sections &, K, , J, II, and X
Kokuyakuissaikyo, indo senjutsubu
Agonbu, 10 vols.
Hon'enbu, 10 vols.
Ritsubu, 26 vols.
Nanden daizo*kyo
Vinaya?pitaka, vols. 1-5
5 nikiya, vols. 6-27, 41-44

J&taka-atthakath., vols. 28-39.
Japanese scholars have contributed two works upon the Pali
texts themselves:-
Takakusu Junjiro, A Pali Chrestomathy,Tokyo, 1900,
Takakusu Junjir-, Nagai iakoto W#A*,Mizuno Kogen 7kff1ji
(edd. ), Samantapasadika, Buddhaghosa's commentary on the Vinaya-
pitaka, 7 vols., London, 1924-54.
Studies on Primitive Buddhism may be listed in chronolog-
ical order:-
Funahashi Suisai *44*AR, Genshi bukkyo shi, Tokyo, 1905,
Anesaki Masaharu, Komponbukkyo, T6ky6, 1910 (This was the
first of the new studies on the Agongy6 and exerted great in-
fluence on later writers: it still is of muchvalue),
Kimura Taiken *ftf*, Genshi bukkyoshiso ron, T6ky6, 1922,
Nagai Makoto, Komponbutten no kenkya, T6ky6, 1922,
Ui Hakuju, Indo tetsugaku kenkyui, vols. 2, 3, 4, Toky6,
1925-7 (This book contains a detailed textual examination of
the Agongy6and the author's theories are regarded as standard),
Watsuji Tetsur6 ?t&M5, Genshi bukkya no jissen tetsugaku,
T6kyo, 1927 (This is highly esteemed as a study of Primitive
Buddhist thought),
Sakaino Koyo, Kairitsu & kenkyu2, 2 vols. (supplements
to the Kokuyakudaizokyo), T6kyo, 1928 (This is mainly a study
of the contents of the 'Disciplines'),
Nishimoto RyuizanStf @, 'Shobu s6ni kaihon 95AIWEA4 no
taish6hy5', Otani gakuhU, IX 2, 1928 (This is a comparison be-
tween the Chinese translation of about ten works on the Pati-
mokkha(Iaradaimokusha M49*3) in the Daizokyo and the Pali,
Sanskrit and Tibetan versions),
Nagai Makoto, Kairitsu no kompon,Toky6, 1929,
Nagai Makoto, Ono Seiichir6 'Jii-J15, Ueda Tenzui IhFHXWI,
Bukkyono h6ritsu shiso, T&ky6, 1932,
TomomatsuEntai a Bukkyo keizai shiso kenkyui,Tokyo,
1932,
Watanabe Baiyu AAAff, Butsuda no ky5setsu, Tokyo, 1935,
Shiio Benkyo, Zoagonky6 MFM$ kaidai, (Kokuyaku issai-
kyo, Agonbu, vol. 1), T6kyo, 1935,
AkanumaChizen, Genshi bukkyo no kenkyui,Nagoya, 1939 (A
sound textual study),
Ueda Tenzui, Kairitsu shisoshi, T6kyo, 1940,
Tatsuyama Shoshin yLWIJA, Nampa bukkyono y6tai V, T9okyB,
1942,
Masunaga Reiho I7ikmI, Komponbukkyonokenky7u, Toky5, 1948,
Funahashi Issai fi-, Genshi bukkyo shia5 no kenkyu,
Ky5to, 1952,
Nishi Giyu MW*,m Genshi bukkyo ni okeru hannya hW no
kenkyr,Yokohama, 1953,
(ii) The Life of Buddha
In view of the importance of studies upon the life of Buddha
for the study of Primitive Buddhism, books upon his life are
here listed separately.
Inoue Tetsujir5 *?4-R?k?, Shakamuni den MABV94, Tokyo,
1902 (A good treatment, widely read, and one which largely in-
fluencedlater scholars),
Hatani Ryotai MAT "X, Shakuson 0# no kenkyui,T6kyo, 1910,
Tokiwa DaijW, Shakamuniden, T5kyo, 1917,
Tokiwa Daijo, Butsuden shilsei, Tokyo, 1924 (A collection
of material upon Buddha's life fromthe Chinese translations),
KimuraTaiken, By6d5 Tsusho *X i", Bombunbutsuden bungaku
no kenkya, T6kyo, 1930,
Nagai Makoto, Shaka den, T6kyo, 1935,
Takakusu Junjiro, Shakuson no sh5gai, T6kyo, 1936,
Tachibana Shund6 VEMA, Kosho Shakuson den, T6kyo, 1940,
Hikata RyushMf+009, HonshMkyorui V1*tI9 no shisoshiteki
kenkyz, 2 vols., 1954 (This is , studyof the Jatakas, to which
is appended a comparative table of their Pali, Sanskrit and
Chinese versions: a valuable work for research upon these
texts).
(iii) Sectarian Buddhism
Texts dealing with Sectarian Buddhism in India are mainly
to be found as follows:-
Taisho shinshiu daizoky5
Bidom X bu, vols. 26-29
Dainihort k6tei shukusatsu daiz5kyo
sections , JR, X- and i,
Kokuyakuissaikyd, indo senjutsubu
Bidombu, 31 vols.
Nanden daizokyo
Abhidhamma-pitaka,vols. 45-65.
In investigating Sectarian Buddhism in India, Japanese
scholars have made extensive use of the Abhidhamma-pitaka,of
the abundant material of the Sarvastivadin sect (Setsuissaiubu
K-?14J ) which is contained in the Daiz6kyo, and of the evi-
dence in the Tibetan version of the canon, together with the
material upon Sectarian Buddhismin the MahayIna texts.

KoyamaKen'ei4J'Li-I, Ibu shrrinron jukki hotaujin I3m*
XR$8, 3 vols., Ky6to, 1891 (The Samayabhed6paracana-cakra
(Ibu sharinron) was the source fromwhich information about
Sectarian Buddhismused to be mainly obtained. This edition is
still used, being convenient in that it contains a commentary
by K'uei-chi 04 (631-682) and notes by Koyama),
Takakusu Junjiro, On the AbhidharmaLiterature of the Sar-
vistivAdins (Journal of the Pali Text Society, 1904-05, pp. 67.
156), London, 1905,
Shiio Benkyo, 'Rokusokuron ,XA no hattatsu', ShfikyWkai,
X 1, 3, 5, 6, 8, 10, T6kyo, 1914, is an outstanding study of
the history of the composition of the 'Theories' section of
the canon.
Kimura Taiken, Ibu sharinron (Kokuyaku daiz5ky6, Rombu,
vol. 13), T6kyo, 1921, is a comparison between three Chinese
translations of the Ibu shurinron, with commentaryand notes.
Kimura Taiken, Hikata RyUsh4,Ketsujtashi bumpaMJ3"ishik5
(Kokuyaku daizokyo, Rombu, vol. 13), Tokyo, 1921, is a col-
lection and examination of the textual material relating to
the division into sects.
Kimura Taiken, Abidataumaron no kenkyui,T6ky5, 1922, is a
study of the history of the compilation of the sectarian'
treatises.
Takai KankaiZ*UX, Sho6jo bukkyogairon, Ky5to, 1928,
Sato Mitsuyri WtUt, Sata Ry6chi t*AW , Ronji IM , fu,
Kakuon tf chU, Toky6, 1933, is a translation of the Kathivat-
thu, and of Buddhaghosa's notes.
KimuraTaiken, Sho5jo bukkyo shis6ron, Tokyo, 1937,
MiyamotoSh6son, Daijo to sh6ja, Toky6, 1944, isa new study
describing Sectarian Buddhism and comparing it with Mahayana
Buddhism.
Sasaki Genjun WA*N , Bukkyoni okeru u ; no keijij65aku
VfgfiI?*,T6ky6, 1949
Watanabe Baiyi, Ubu ;^$ Abidatsumaron no kenkyui, Thkyo,
1954, is a study of the Ubu (Sarvastivada) section of the canon.
(iv) MahayanaBuddhism
The parts of the 'Discourses' (sUtra) and 'Theories' (iastra)
which appear in Chinese versions may be found as follows:-
Taisho shinshffdaizo-ky6
Mainly in vols. 4-21, 30-32
Dainihon k5tei shukusatsu daiz6ky6
20 A. Hlirakawa and E. B. Ceadel 240
In the 11 sections from I to FR, and insections *,, !-,

4 p,
, I
it, , and &
In addition, the following are useful for reference:-
Kokuyaku issaikyo, indo senjutsubu
(The greater part)
Kokuyaku daizokyo
KyJbu, Rombu
The following texts and translations of sources on Mahgyana
Buddhism have been published by Japanese scholars.
Takakusu Junjiro, The Amitayur-Dhyaina Suitra, in Sacred Books
of the East, vol. XLIX, Oxford, 1894 (anEnglish translation of
the Kammuryoju kyo ME1 W),
Nanjo Bunyu, with H. Kern, Saddharmapundarika siutra, St
Petersburg, 1912,
Nanj6 Bunyui,BombunNyirydgakyd1A4V71JuII.,the LaznkavatNra
Satra, Ky6to, 1923,
Ogiwara Unrai, Kawaguchi Ekai, MaxMWiller, Takakusu Junjir6,
Bonzowaei gappeki Jodo *? sambu kyo, supplement to Jodoshiu
zensho, T6kyo, 1930,
Nanj6 Bunyu, Izumi H6kei *Xs#, Bombun Konkomyo saishookyo
t #IEX, Suvarnaprabhasa Suitra, Ky6to, 1931,
prajna-paramit5vy5khy?,
Ogiwara Unrai, Abhisamayf1a*,Akar51okaf
parts 1-7, Tokyo, 1932-5,
Yamaguchi Susumu ra, MadhyantavibhffgatrkN (Chulhen fum-
betsu ron shakusho @ bombun), Nagoya, 1934,
Ogiwara Unrai, Tsuchida Katsuya?LUfl#P, Kaitei bombunHoke-
kya, Saddharmapujidarlka suitra, parts 1-3, T6ky6, 1934-5,
Suzuki Daisetsu, Izumi H6kei, BombunKegonky6, the Gan.davyiiha
sutra, parts 1-4, Ky6to, 1934-6,
Kond6RyFik6;ItORt. Bombundaihak6butsu *VI0 kegonkya ju-
jihon +tI" , Dasabhiumisvaro nama NahaydnasitraA, Tokyb, 1936,
Yamaguchi Susumu, Kanzo taisho Benchubenron fPP-- (Ma-
dhyAyntavibhHgaatika),Nagoya, 1937,
Iwamoto Yutaka it* , MahIs5hasrapramardani, Kyoto, 1937,
Tohoku daigaku (ed.), Rnal-hbyor spyod-pahi sa-las byan-
chuh-sems dpahi so, YogfcJrabhfmau Bodhisattvabhami, Sendai,
1939,
Honda Yoshihide, Saiiki shutsudo bompon hokekyo, Kyoto,
1949.
Attention may now be turned to works of research upon Maha-
yana Buddhism, but leaving until later the Vijnainavfda (Hossa)
sect, for reasons already stated. Many of the works on Bud-
dhism in general mentioned-above also deal with Mahayana Bud-

dhism, for example, Bukky6 toitsuron by Murakami Sensho and
Daijo bukkyoshiron by Maeda Eun. The following have a direct
bearing upon Mahayana Buddhism:-
Kuroda Shind6, Outlines of the Maha-yana,as taught by Bud-
dha, T6ky6, 1893.
Although a small volume, it was highly thought of by foreign
scholars.
Suzuki Daisetsu, Outlines of MahNy5na Buddhism, London,
1907,
Watanabe Kaikyoku, Die Bhadracari, eine Probe buddhistisch-
religioser Lyrik untersucht und herausgegeben, Leipzig, 1912,
Nanj6 Bunyu, Izumi H6kei, Bonkan taisho shinyaku Hokeky5,
Kyoto, 1913,
Sasaki Gessh6, Daijo bukkyokyorishi, T6kyo, 1927,
Nanjo Bunyu, Izumi Hokei, Hoyaku bombunNyury5gakyd (Lanka-
vat.ara sutra), Kyoto, 1927,
KimuraRyOkan*ff"91, A historical study of the terms Hina-
yana and Mah5yanaand the origin of MahNyanaBuddhism, Calcutta,
1927,
Tokiwa Daij5, Bussho no kenkyu, Tokyo, 1930,
Suzuki Daisetsu, Studies in the LaAikavatara Sutra, London,
1930,
Suzuki Daisetsu, The LaiakNvatira Sutra, translated for the
first time fromthe original Sanskrit, London, 1932,
Shiio Benkyo, Bukky&ky6ten gaisetsu, Tokyo, 1933,
Suzuki Daisetsu, An index to the LahkNvatdra Siitra (Nanji5
edition), Sanskrit-Chinese-Tibetan, Chinese-Sanskrit, and
Tibetan-Sanskrit, Kyoto, 1934,
Ui Hakuju, Indo daijo bukkyochushin shis6shi, Tokyo, 1934,
Fuse K5gaku IMiiA, Hokekyo5 seiritsushi, Tokyo, 1934,
Inazu Kiz6 W-M*iE_, kcgan ?t no kenkyu, T6kyo,
Ryuju ftK1#t
1934,
Yamaguchi Susumu, Chuhen fumbetsu ron shakusho (yakucha),
Nagoya, 1935,
KimuraTaiken, Daijo bukkyoshisoron, T6kyo, 1936,
Teramoto Enga, Bonkan taiko chibettobun Chuironmuisho 4'4-=9.
Ai L, (dBu-ma Rtsa-bahi hGrel-pa Ga-Las-hJigs-med), T5kyo, 1937,
Tatsuyama Sh6shin, Bombunwayaku Jujigyo +101 (Dasabhu-
mika Sutra), Nagoya, 1938,
Tatsuyama Shoshin, Indo bukkyoshi gaisetsu, Kyoto, 1938,
Kambayashi Ryujo 04RI, Bosatsu shisi no kenkyii, Tokyo,
22 A. Hi rakawa and E. B. Ceadel 242
1939,
Tsukinowa KenryUMORR, Zokanwa sanyaku gappeki Shomankya
k?!, lH6getsud6ji shomonky5WMSU0fi11i, Kyoto, 1940,
Yamaguchi Susumu,Bukkyoni okeru mu to u to no tairon ,
Ky6to, 1941,
TsunemotoKenI'y-uA*'f, Kadan tetsugaku, Toky5, 1942,
Honda Yoshihide, Hokeky6ron, Tokya, 1944,
Kajiyoshi Koun RXt, Genshi hannyaky6no kenkyu, Tokyo,
1944,
Yamaguchi Susumu, Chugan bukkyoronk6, T5ky(3, 1944,
Nishi Giyu, Shoki daijo bukkyono kenkyui,T6kyo, 1945,
Mochizuki Shink6, Bukky5 ky6ten seiritsu shiron, Kyoto,
1946,
Yamaguchi Susumu, Gessho zo ChironshakuJI*2 MPk ,2 vols.,
T6kyo, 1947-9 (a translation of the Prasannapada of Candra-
kirti),
Suzuki Daisetsu, HannyakyJno teteugaku to shuikyo, Ky6to,
1950,
Yamaguchi Susumu, Iannya shiedshi, Ky6to, 1951,
-no Hodo *fkf , Daijo kaity5 A no kenkyU,T6ky6, 1954,
MiyamotoSh6son, Shoki daijo bukkyono seirittushiteki ken-
kyu, T&ky6, 1954.
Manybooks have been published on the contents of the Mahi-
yina texts, but the list below contains a few selected for
their helpfulness towards an understanding ofMahyiyna thought.
Sakaino Koy6, Yuimakyo4** ShomankyoONO k5gi, T6kyo,
1932,
Kobayashi Ichira, Shomankyok6gi, Toky6, 1938,
Saeki J6in &1bt L, Shdmanky5k6san, T6ky6, 1939,
Shimaji Mokurai, Yuimakyokagi, T6ky6, 1897,
Kat6 Totsud5, Yuimakydk7wa, T5ky5, 1912,
Ebe 6son 1S4ftY, Yuimakyoshinka, Takya, 1944,
Shimizudani Ky5jun *ft*41M , Hannyashingy5 IRWOR kowa,
T8ky6, 1932,
Hayashiya Tomojir5, Hannyashingy5 kogi, 2 vols., T6kya,
1937-9,
Yamada K6d LUJllEII.,KannongyoUAtiQkdwa,T6kya, 1913,
Shaku S6en ff;bi, Kannongyokowa, Toky5, 1918,
Takashima Beiho A**, Kannongy5k5wa, Toky5, 1923,
Oda Tokuno, Hokekyokogi, Toky5, 1899,
Heibonsha (publ.), Hokekyodaikoza, 13vols., T5ky5, 1935-6,
Kobayashi Ichir5, Hokeky5k5gi, 4 vols., Tofyy, 1941-5.
243 Japanese Research on Budddhism 23
(v) Other Studies

These studies on Indian Buddhism are not connected with
matters of doctrine.
Takakusu Junjiro, A Record of the Buddhist Religion as
practised in India and the Malay archipelago (A. D. 671-695)
by I-tsing, Oxford, 1896 (An English translation and study of
Nan-hai chi-kuei neiEfa-ch'uan F#XX*PW#WX by I-ching "),
MurakamiSensho, Bukky5ronrigaku, T6kyo, 1897,
Hori KentoktuM*V, Kaisetsu saiiki ki -MMWfE, Toky5, 1912,
(The best study of the Hsi-yu-chi of Hsian-tsang A ),
Ono Gemmy5, Bukkyono bijutsu oyobi rekishi, Tokyo, 1916,
Ono Gemmyo, Butsuz6 no kenkyu, Tokyo, 1918,
MatsumotoBunzaburo, Indo no bukkyobijutsu, Toky6, 1920,
Ono Gemmy6, Daijo bukkyogeijutsushi nokenkyii, Tokyo, 1927,
TeramotoEnga, T?ranata indo bukkyoshi, Toky6, 1928,
Ui Hakuju, Bukkyoronrigaku, T6kyo, 1933,
Adachi Kiroku RIA14, KUsh6 hokken den 42MAW#, Toky6,
1936,
Uehara. Yoshitar6 ?JWk1kfi$, Shin saiikiki, 2 vols., Tokyo,
1937,
HemmiBaiei .% , Indo kodai bijutsu, Tokyo, 1941,
Adachi Kiroku, Daito saiikiki no kenkyfi, 2 vols., Kyoto,
1942- 3,
Takada Osamu iiW*f, Indo nankai no bukky6 bijutsu, TUkya,
1943,
Ui Hakuju, Thy5 no ronri, 1okyB, 195Q.
The following books on Sanskrit and Pali grammarmay be
noted: -
Sakaki Ryozabur5, Kaisetsu bongogaku, Ky5to, 1907,
Ogiwara Unrai, Jissha bongogaku, 2 vols., T6ky5, 1916.
Izumi H6kei, Ny0monsansukuritto, T6kyB, 1944,
Tachibana Shund6, Parigo bunten, Toky6, 1915,
Nagai Makoto, Dokusha Parigo bumpo, Tokyo, 1930,
Mizuno K6gen, PArigo bumpo, T6kya, 1955.
(vi) Indian Philosophy
Indian philosophy maybe divided into two sections, general
and particular studies.
(a) General studies
Anesaki Masaharu, Indo shiakyoshi, T5ky5, 1897,
Anesaki Masaharu, Indo sht]kydshikd, T6ky5, 1898,
Anesaki Masaharu, Josei indo shaiky5shi, T5ky5, 1900,
Takakusu Junjir5, Kimura Taiken, Indo tetaugaku shtlky6shi,
T6ky5, 1914,
Ui Hakuju, Indo tetsugakushi, T6ky6, 1932 (A study of the
whole of Indian philosophy, with particularly careful atten-
tion paid to matters of chronology),
Kanakura Ensh6 i*KWHM, Indo kodai seishinshi, T6kyo, 1939,
Ris6sha (publ.), Indo seishin, Toky6, 1940,
Sahota Ts,uruji iFF1#i, Indo kodaishi, Ky6to, 1943,
Tsuji Naoshiro LWIAS4(ed.), Indo, Toky6, 1943,
Kanakura Ensh5, Indo tetsugaku shiyo, T6kyo, 1948,
Kanakura Ensh6, Indo tetsugaku no kompon mondai, T6kyo,
1948,
Kanakura Ensh6, Indo chiusei seishinshi, vol. 1. T5kyo, 1949,
Nakamura Hajime, Tetsugakuteki shisaku no indcoteki tenkai,
Tokyo, 1949,
Xanakura Ensho, Indo tetsugaku to jiga shiso, T6ky6, 1949,
Nakamura Hajime, Indoteki shii, T6kyo, 1950,
Kanakura Ensho, Indo tetsugaku nynon, Ky6to, 1952.
(b) Special studies
Takakusu Junjir6, Sei baga bonka T6ky6, 1918,
1ifJ"tHfk,
Suzuki Shigenobu R*RB, Jainakyo seiten, Tokyo, 1920,
Takakusu Junjiro (ed.), Upanishaddo zensho, 9 vols., Tokyo,
1922-4 (A Japanese translation of 115 Upanishads with intro-
ductory descriptions and notes),
Takakusu Junjiro, Indo koseika fPt-&MlXk,T6ky6, 1921,
Ui Hakuju, Indo tetsugaku kenkyiu, vol. 1. T6kyo, 1824,
Tejima Buns6 -1-01;t,, Kami no ninshiki, Tokyo, 1928,
Tsuji Naoshir6, Veda oyobi Brahmana no shis6 (inTdy5 shicho
3 and 5), T6ky6, 1934,
Kanakura Ensho, V&danta tetsugaku no kenkya, T6kyo, 1932,
Ihara Tetsuzan t1W, Indokyo, T6ky6, 1943,
Ikeda Chotatsu AtfliiAi, Mahabhffrata toRamayana, T6kyo, 1943,
Nakano Gish6 + ffA., Kautilya jitsuriron, Tokyi, 1944 (A
translation and study of the Arthas'stra by Kautilya),
Kanakura Ensh6, Indo seishin bunka no kenkyUt,Toky6, 1944,
Sahota Tsuruji, Kodai indo no kenkyU, Ky6to, 1944,
Matsuo Gikai * ti, Indo ronrigaku no kozo, Osaka, 1948,
Tsuji Naoshiro, Bhagavad-g1ta, Tokyo, 1950 (A translation
and study of the Bhagavad-g ta),
Nakano Gish6, Ya jniavalkya hoten, Ya jnavalkya smrti, trans-
lated and studied, K6yasan, 1950,
Nakamura Hajime, Shoki no Vddanta tetsugaku, T6ky5, 1950,
Sahota Tsuruji, Upanishaddo bungaku tosono tetsugaku shis5,
Kyoto, 1950,
Nakano Gisho, Manu hMten, Koyasan, 1951,
Nakamura Hajime, Br.ahma stitra no tetsugaku, Toky6, 1951,
Tsuji Naoshir6, Brahamana to ?rautas0tra to no kankei; on
the Relation between Brahmanas and Srautasirtras, T6kyo, 1952,
Tsuji Naoshiro, Veda to Upanishaddo, Toky5, 1953,
Tanabe Shigeko WiiWi-, Manu hoten, Toky6, 1953,
Nakamura Hajime, Vidanta tetsugaku no hatten, T6kyo, 1955.
F. Buddhism in China, Tibet etc.

The works on Buddhism in China, Tibet, etc. to which atten-
tion is here drawn are of a general nature: books upon the
sects are given later.
(i) General history of Buddhism in China
Sakaino Koyo, Shina bukkyo shiko, T6ky6, 1907,
Sakaino K6yQ, Shina bukky3shi k5wa, 2 vols., T6ky6, 1927-9,
Sakaino K6y6, Shina bukkyo seishi, T6ky6, 1935 (This is
outstanding as a history of the translation of the canon into
Chinese),
Ui Hakuju, Shina bukkyoshi, T6kyo, 1936 (This concentrates
upon the biographies of the main Chinese FBddhist priests),
Michibata Ry6sh-u XA , Gaisetsu sh.ina bukkyashi, Ky6to,
1939,
Ogasawara Nobuhide7) 'J'q '"A,, Chrigokubukkyoshi koyo, Ky6to,
1949,
Takao Giken A%A',Chffgoku bukkyo shiron, Ky6to, 1952,
(ii) Particular aspects of the history of the history of Bud-
dhism in China
Tokiwa Daij6, Sekino Tadashi Ef A, Shina bukkyo shiseki,
5 vols. (and kinenshu as vol. 6), T6kyo, 1925-8,
Tokiwa Daij6, Sekino Tadasht, Shina bukkyo shiseki, hyokai,
5 vols. (and kinenshu as vol. 6), T6kyo, 1929-31,
Tokiwa Daijo, Sekino Tadashi, Buddhist monuments in China,
5 vols., T6ky6, 1926-38,
Yabuki Keiki, Sankaikyo - no kenkyu, T6ky6, 19279,
Tokiwa Daijo, Shina bukkyo shiseki tMsaki, Tokyo, 1938,
Tokiwa Daijo, Gokan yori Sosei ni itaru Yakkyo soroku AIG
g*, Toky6, 1938,
Tokiwa Daijo, Shina bukkyoshi no kenkyii, 4 vols., TOky6,
1938-43,
Hayashiya Tomojiro, Kyoroku *- no kenkyu, Tky6o, 1941,
7) Commonlyknown as Ogasawara Senshbi.
Fuse K5gaku, Nehanshi ; nokenkya, 2 vols., T&kyo, 1942,

Yamazaki Hiroshi i6T, Shina chaaei bukkySno tenkai, To-
kya, 1942,
TsukamotoZenrya J***Pt, Shina bukky6shi kenkyia,Iokujihen
4LRR, T6ky5, 1942,
Tsukamoto ZenryU, Nisshi bukkyo kash6shi kenkyiu, Ky5to,
1944,
Nagahiro Toshio fiOWt Daido *Ip sekibutsu geijutsuron,Kyo-
to, 1946,
Michibata Ry5shU, ChUigokuno jodokyo to Genchuji ,
Kyato, 1950,
Ogasawara Nobuhide, ChUgoku jodo kyoka no kenkyu, Ky5to,
1951,
Nogami Shunjo JE:K:&A,Ry5kin Si no bukky5, Ky5to, 1953.
(iii) Buddhismin Tibet, Turkestan and Mongolia
Kawaguchi Ekai, Chibetto ryok6ki, 2 vols., Tl6ky5,1904,
Hatani Ryatai, Saiiki no bukky5, Kyoto, 1914,
Haneda Toru MM#W,Saiiki bummeishigairon, Ky5to, 1931,
Mtsumoto Eiichi V**-, Tonk5ga *f% no kenkyui,4 vols.,
Thky5, 1937,
Aoki Bunky5 **tX, Chibetto bunka no shinkenkyal, T5ky5,
1940,
Hashimoto K5h ***1f, Itko no ramakyo, Tokyo, 1942,
Nagao Masato (Gajin) *9)6A, M15koramabyo API , Kyoto,
1947,
Nagao Masato (Gajin), Chibetto bukkyokenkya, Takya, 1954,
The following grammarsof Tibetan may be noted::-
Teramoto Enga, Chibettogo bump6,Kyoto, 1922,
Kawaguchi Ekai, Chibetto bunten, Tokyo, 1936,
Akashi Keitatsu Etig, Chibettogo buntenk5yo, Ky5to, 1937,
Inaba Shaju eiEfe, Koten chibettogo bump5ySron, Ky5to,
1949,
(iv) Buddhismin Korea
Takahashi T6ru A*-, Rich6): bukky5,Osaka, 1929,
Nukariya Kaiten V.4141AW, Ch6sen zenkyoshi W$t, T6ky3,1930.
(To be continued.)

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Japanese Research on Buddhism Since the Meiji Period

Author(s): A. Hirakawa and E. B. Ceadel

By A. Hirakawa, Tokyo, and E.B. Ceadel, Cambridge

The value of Japanese academic work upon Buddhism came to

the Department of Indian Philosophy inthe University of T6kya,

acter and outlook of the Japanese, and as the centuries passed

suing revision of views was one ofthe basic events in Buddhist

B. The Buddhist Canon

Showa shinsan kokuyaku daizokyo r 48 vols.,

of Chinese Buddhism. A reprint was published in 1954.

index of the MahAvyutpatti.

Otani daigaku toshokan (ed.), Chibetto daiz6ky6, Kanjuru

Ryakokudaigaku wakansho bunrui mokuroku *XIiS,

student to receive some guidance in approaching the subject,

the Japanese Buddhist sects which arose at a later date than

of the dates of composition of the Mahayana texts and upon the

Anesaki Masaharu, Katam Karaniyam, lectures, essays and

E. Indian Buddhismand Indian Philosophy

5 nikiya, vols. 6-27, 41-44

material upon Sectarian Buddhismin the MahayIna texts.

In the 11 sections from I to FR, and insections *,, !-,

dhism in general mentioned-above also deal with Mahayana Bud-

(v) Other Studies

F. Buddhism in China, Tibet etc.

7) Commonlyknown as Ogasawara Senshbi.

Fuse K5gaku, Nehanshi ; nokenkya, 2 vols., T&kyo, 1942,

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