SINO-PLATONIC PAPERS Number 109 October, 2000 In Hell the One Without Sin Is Lord: Sino-Japanese Tales of Descent into the Underworld by Conán Dean Carey Victor H. Mair, Editor Sino-Platonic Papers Department of East Asian Languages and Civilizations University of Pennsylvania Philadelphia, PA 19104-6305 USA [email protected] www.sino-platonic.org SINO-PLATONIC PAPERS FOUNDED 1986 Editor-in-Chief VICTOR H. MAIR Associate Editors PAULA ROBERTS MARK SWOFFORD ISSN 2157-9679 (print) 2157-9687 (online) SINO-PLATONIC PAPERS is an occasional series dedicated to making available to specialists and the interested public the results of research that, because of its unconventional or controversial nature, might otherwise go unpublished. The editor-in-chief actively encourages younger, not yet well established, scholars and independent authors to submit manuscripts for consideration. 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You should also check our Web site at www.sino-platonic.org, as back issues are regularly rereleased for free as PDF editions. Sino-Platonic Papers is licensed under the Creative Commons Attribution-NonCommercial- NoDerivs 2.5 License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc-nd/2.5/ or send a letter to Creative Commons, 543 Howard Street, 5th Floor, San Francisco, California, 94105, USA. Corum Dean Carey, "In Hell the One Without Sin Is Lord" Sino-Platonic Papers, 109 (October, 2000) Contents • Part One Introduction................................................................................. 1 I. The Folktale on Emperor T' ai Tsung's Descent Found at Tun-huang.............................................. 7 ll. How Chinese Tales of the Underworld Evolved........................................................... 9 ill. Origins of the Story of Emperor T'ai Tsung.................... 11 IV. The Ligh.ter Side of Hell...................................................... 13 V. Japanese Stories with Textual or Thematic Links to the Tale of Emperor T'ai Tsung.......................... 14 VI. The Story of Nichizo: A Japan~se Emperor in Hell.............................................. 21 VIT. Conclusion: The Origin of Kitano Tenjin Shrine and its Chinese Predecessors............................................ 28 Part Two Introduction................................................................................. 32 I. 11te Book of Maudgalyiiyana ................................................ 33 . ll. The Transformation Texts on Maudgalyayana............... 36 i Conan Dean Carey, "In Hell the One Without Sin Is Lord" Sino-Platonic Papers, 109 (October, 2000) ill. Chinese Wizards Who Journeyed to Hell in th.e Buddhist Canon........................................................ 42 IV. Manichaean and Dionysian Echoes in the Maudgalyayana Cycle.............................................. 48 V. Conclusion.............................................................................. 54 Select Bibliography................................................................................. 56 ii Corum Dean Carey, "In Hell the One Without Sin Is Lord" Sino-Platonic Papers, 109 (Oct., 2000) In Hell the One Without Sin Is Lord: Sino-Japanese Tales of Descent into the Underworld Conan Dean Carey Ph.D. Candidate, Stanford University Part One An intelligent hell would be better than a stupid paradise. -Victor Hugo, Ninety-three, 1874 Introduction The genre of Jigoku meguri or IItours of Hell" in Japanese literature has been little studied by scholars outside Japan, yet the theme is ubiquitous in the medieval setsuwa collections. The motif is listed as number 470 in Hiroko Ikeda's pathbreaking work A Type and Motif Index of Japanese Folk-Literature, where she remarks IIIn Nippon Ryooiki, 822 A.D., there are 12 versions.... In Konjaku, ca. 1050 A.D., I find 84 versions .... These early versions appear time and again in later Buddhist literature, but are unknown in oral tradition."l Ikeda also offers a general outline of the development of a typical Jigoku meguri, which runs as follows: I. The Visit. A Buddhist priest (courtier, layman) who during his life has done some good and some evil deeds, dies suddenly. The body is not cremated, but is attended and a watch kept by the family or friends. II. The Journey. Two (five to ten) messengers come to take him to Hell (Paradise). 1 Hiroko Ikeda, "A Type and Motif Index of Japanese Folk-Literature," in FF Communications (Helsinki: Suomalainen Tiedeakatemia Academia Scientiarum Fennica, 1971), v. LXXXIX, No. 209, p. 119. 1 Conan Dean Carey, "In Hell the One Without Sin Is Lord" Sino-Platonic Papers, 109 (Oct., 2000) (1) On the way a deep river has to be crossed. (2) At one point the road divides into three; one is wide and straight, another passable with some weeds, and the last is overgrown with weeds. He is made to take the first or the second depending on how good or bad he has been. (3) He sees a tall golden palace, which is explained as being the future dwelling of his friend (wife), a devout Buddhist. ill. Mediator. At the court of judgment, a Buddha appears and acts as a mediator, making him promise to make amends for his evil deeds, or to fulish his uncompleted "good" deeds. IV. The Return. He comes back by the same road and revives after one, three, or nine days, and finds he has been away that many years. v. Death. He tells people what he has seen, fulfills what he has promised to do (copying the Lotus Sutra, etc.), and dies at the end of the alotted time.2 While no purely oral tradition in the folkloric sense exists for these stories, Barbara Ruch has documented the practice of picture storytelling through so-called etoki scrolls by medieval jongleurs starting in the Kamakura and continuing through the early Edo periods. While reciting a well-known story from a written text, the storyteller would occasionally gesture to an illustration on a painted scroll depicting scenes from the narrative in vivid detail as the plot progressed. Professor Ruch traces the origins of the practice as follows: The performance of emaki emerged during the twelfth century in major shrines and temples through an activity known as etoki, or IIpicture explanations," performed by etoki noshi or IIpicture explaining priests," who were sometimes also simply called etold, "picture explainers." Engi emaki (illustrated histories of shrines and temples and of the origins of the deities wors~pped there) and kOsDden emaki (illustrated biographical works depicting events in the lives of important priests and founders of sects) were displayed in temples on certain occasions and an etoki hoshi would give an 2 Ikeda, pp. 118-119. 2 Conan Dean Carey, '''In Hell the One Without Sin Is Lord" Sino-Platonic Papers, 109 (Oct., 2000) etoki performance by providing a narrative for the viewers. The practice of etoki must have had a long history in Japan. Since the etoki o~ wall paintings and scrolls was a Buddhist activity known in China, it seems probable that priests imported the practice to Japan along with many other religious customs sometime after the introduction of Buddhism.3 We must also agree with Ruch that Usurely Hell is a peculiar place to want to visit: people are being slashed by knives, tom limb from limb, boiled in molten metal, and beaten with scourges by monsters."4 Ye~ the undeniable fascination these accounts held for Japanese readers, and for the audiences who flocked to see the performative art of etoki, suggests that these stories fulfilled an unconscious need based on commonly held beliefs in the accessibility of separate realities, whether while waking, dreaming or in heightened psychological states of ecstasy. Hayao Kawai has reflected on Hell stories in