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The Bodhisattva Ti-Tsang (Jizo) in China and Japan by Dr.M.W.Devisser

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The Bodhisattva Ti-Tsang (Jizo) in China and Japan by Dr.M.W.Devisser &m^n b;'-' Ar •i jtiissiONS lxb^a;^^ - r. '^1 »tnwTN} •• I YäleI ifffiunivers lTlllllllllllllll|[|llllllllllll[l[IIIIIHIIIIIIIIII»lllf I Fig. I. Japanese picture representing Jizö, in the shape of a priest, descen- ding on a cloud and Stan- ding upon a lotus, with the precious pearl (cintä- mani) and the staff with metal rings {khnkkharn). Kamakura period. Royal Museums, Berlin. THE BODHISATTVA TI-TSANG (JIZO) IN CHINA AND JAPAN BY DR.M.W.DEVISSER WITH ILLUSTRATIONS OESTERHELD & CO. VERLAG . BERLIN • I9U INTENTIONAL SECOND EXPOSURE Fig. I. Japanese picture representing Jizö, in the shape of a priest, descen- ding on a cloud and Stan- ding upon a lotus, with the precious pearl (iiiitJ- iiiiitii) and the staff with metal rings (/;//, i/i/i/idni). Kamakura period. Royal Museums, Berlin. THE BODHISATTVA TI-TSANG (JIZO) IN CHINA AND JAPAN BY DR, M^W.DEVISSER WITH ILLUSTRATIONS MMf l^•r^^ ^CnfK}Li; •1/ OESTERHELD & CO. • VERLAG . BERLIN • J9U 2r\. ^-V?^ DRUCK DER SPAMERSCHEN BUCHDRUCKEREI IN LEIPZIG SECTION I. KSHITIGARBHA ACCORDING TO THE SÜTRAS, AND HIS CULT IN INDIA, TIBET AND TURKISTAN. Ti-tsang, called Jizö in Japan, is after Kwanyin, the Japanese Kwannon, the most important Bodhisattva of China and Japan. His name being a translation of Kshitigarbha, "Womb of the Earth", Professor CHAVANNES^ explains the second character of his name (i'&M), to be identical with ^, tsang, bowels. In the Chinese Classics the former character is used as well in the sense of hiding as in that of bowels, and the character |0 was invented in later times. In my opinion, however, the second character of Ti-tsang's name is to be taken in the sense of "Receptacle", and not be identified with |^. As first I was inclined to accept CHAVANNES's explanation, but on comparing Ti-tsang's name with the term ^nl^, t'ai-tsang, "Receptacle of the pregnant womb", I arrived at the opposite conclusion. The Tantric school distinguishes the "Vajra-World" of the ideas (#PJJ?-, Kin-kang Mai, Kongökai, "Diamond world") from the "World of the womb-receptacle" of the phenomena (^nl^^, T'ai-tsang kiai, Taizökai). The title of the fourth translation of the Garbha sütra, mentioned by EITEL in his Sanskrit-Chinese dictionary^, is MMT^T^aM'W, or "Meeting in which the Buddha explained the entering of the womb-receptacle". In these terms the cha- racter ^ cannot mean "bowels", but is sure to be used in the sense of "receptacle". Moreover, garbha means "womb", not "bowels". As to the form ]§ä, this may be unknown to the Classics, but in the fourth Century A. D., when Kshitigarbha's name was translated into Chinese, it must have existed. If the translator by mistake had taken garbha in the sense of "bowels", instead of in that of "womb", why should he not have used the füll form of the character ? For these reasons I prefer to take Ti-tsang's natne in the sense of "Receptacle (i. e. womb) of the Earth". The Tibetans call him Sai snyin-po^, which according to CHANDRA DAS^, who writes Sahi-snin-po, means "Womb of the Earth"; WADDELL* explains it in the ^ CHAVANNES et PELLIOT, Un traite manicheen retrouve en Chine, Journal Asiatique, dixieme serie, tome XVIII (1911), p. 549 sq., note 5. ^ GRÜNWEDEL Mythologie des Buddhismus in Tibet und der Mongolei, p. 141. 3 Tibetan-English Dictionary, p. 1261, quoted by CHAVANNES and PELLIOT, 1. 1., who remark that Bhümigarbha is to be corrected into Kshitigarbha. * Lamaism, p. 358. THE BODHISATTVA TI-TSANG. same way. It is, at any rate, beyond question that Ti-tsang, Jizö and Sai snyih-po are identical with Kshiti-garbha. Before treating the history of this Bodhisattva in China and Japan we have to examine his position in India and Tibet. CHAPTER I. KSHITIGARBHA ACCORDING TO THE SÜTRAS. § I. Indian litcraturc. As regards the original Sanscrit texts, Professor SPEYER had the kindness of giving me a translation of some fragments of the Kshitigarbha siltra, found in the Cikshä- samuccaya (yth Century)^. These fragments, however, shed no light with respect to this Bodhisattva's nature, as they do no even mention him. Professor DE LA VALLEE POUSSIN kindly gave me a passage from the Bodhi- caryävatära^, which he translated as follows: "Wishing to be protected I invoke with all my heart Akägagarbha, Kshitigarbha, and all the Great Compassionate Ones." It is interesting to find these two Bodhisattvas, who both belong to the Eight Great Bodhisattvas to be treated below-*, mentioned together in this passage. Mr. DE LA VALLEE POUSSIN directed my attention also to the Threehundred Burkhan, edited hy Oldenburg, where Kshitigarbha is represented as nr 148 and Äkägagarbha as nr 150, These 300 are apparently the same as those of PANDER's Pantheon des Hutuktu, mentioned below (Ch. II, § 2), for these two Bodhisattvas form also nrs 148 and 150 of PANDER's work, which also contains three hundred figures with their Tibetan and Chinese names. Further, Professor DE LA VALLEE POUSSIN pointed out to me that Kshiti- garbha's name is found in the Mahävyutpatti^, a dictionary of terms in which a list of 92 Bodhisattvas is given. Professor SPEYER kindly gave me the names of the eight first Bodhisattvas of this list, namely: Avalokitegvara, Maitreya, Akägagarbha, Samantabhadra, Vajrapäni, Mafijugri, Sarvanivaranavishkambhi and Kshitigarbha. These are exactly the same, enumerated in the same order, as the Eight Great Bodhi- sattvas, to be treated below (this section, Ch. I, § 4). Although Kshitigarbha belonged to these Eight Great Bodhisattvas, his name is apparently seldom mentioned in Indian literature. Therefore we have to consult the Chinese Tripitaka for getting information about his nature. § 2. The "Sütra on the Original Vom of the Bodhisattva Kshitigarbha." The main sütra on Kshitigarbha, translated from Sanscrit into Chinese and found in the Chinese Buddhist canon, is the Ti-tsang P'u-sah pen-yucn king^, 1 Ed. BENDALL, Bikliotheca Biiddhica, Nr. I. ' 11, 52- 3 Sect. I, Ch. I, §§4 sq.; Ch. II §§ i sq. * Bibliotheca Buddhica, XIII; §23, nr. 8. ° This sütra seems to be different from the Kshitigarbha sütra mentioned in the Qikshä- samuccaya, for I did not find in it the passages given there. I THE BODHISATTVA TI-TSANG. i^Ma'M^Mi^., or "Sütra on the original vow of the Bodhisattva Kshitigarbha" This sütra is mentioned in NANJÖ's Cataloguc of the Buddhist THpitaka sub nr 1003. It was translated between A. D. 695 and 700 by QIKSHÄNANDA, an Indian 9ra- mana from Kustana (Khoten), whose works are enumerated by NANJÖ sub nr 145 of Appendix II to his Catalogue. We read in the first chapter of this sütra, that the Buddha one day deHvered a sermon in the Träiyastrimgat heaven in the presence of numberless Buddhas and Bodhisattvas, Devas, Nägas, demons and spirits, all brought or to be brought to per- fection by Kshitigarbha in innumerable kalpas past, present and future. At Maii- jugri's request the Buddha explained in the following way by which actions and by which original vow Kshitigarbha had obtained this wonderful power. The vow of this Bodhisattva, said he, was so wonderful, that all virtuous men and women of future ages, who on hearing his name should praise, invocate or worship him, or should make offerings to him, or represent him in painting or wood (or stone), should obtain a hundred births in the Träyastritngat heaven and for ever be exempt from falling upon the evil paths. As to the nature of this vow the Buddha taught Mafijugri the following. Innumerable kalpas ago the son of a man of high rank, being a former birth of Kshitigarbha, admired the blessings and majesty of the Buddha of that time^. When the latter said that one ought to save all suffering beings for a long, long time, if he wished to become a Buddha, the youth made the following vow in the Buddha's presence: "Henceforth for innumerable kalpas I shall amply establish the proper means for obtaining salvation on behalf of these sinful and suffering living beings of the six gati, and after having saved them all I shall become a Buddha myseif , ?i^4-^*^5l^;f pri+|ll:^'-^lt^^^7^^il^)l B^:i^1M^^MMMÄ "ä^JjWL f^M." This was the present Kshitigarbha, now (at Qäkyamuni's time) a Bodhi- sattva still. Again, innumerable kalpas ago, Kshitigarbha was born as the holy daughter of a very wealthy Brahman. She was highly respected by the people and protected by all the devas. Her mother, however, a heterodox woman who always disregarded the Triratna, died before her daughter had completely succeeded in Converting her by constant exhortations. Therefore the mother's soul feil into the Avici hell, the last of the eight hot hells. The pious daughter, sorrowing very much about her mother's pitiful fate, because she was sure that a terrible punishment had been in- flicted upon her, spent her possessions in making great offerings to the Buddhas of the past. Thus she also went to the temple of the Buddha of her own kalpa^ — she lived in a period of Saddharma pratirüpaka, "Reflection of the Saddharma", ^i^ — 1 This Buddha's name was gip-TtfifeEÄ^itT (j(I!*). Great Jap. Tripitaka of Leiden, Ch. I, p. 3 b. 2 This Buddha's name was ^ip;£g^i. 8 THE BODHISATTVA TI-TSANG. and asked him where her mother had gone. Suddenly a voice in the air promised her to announce her the spot, and the Tathägata in a trance advised her to go home and to reflect upon his (the Tathägata's) name, sitting in a correct attitude.
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