The light of buddhism shines again in the south the reasons for the woodblock printing plate engraving of buddhist scriptures in northern vietnam when exposed to the japanese canons in the early 20th century

“The light of Buddhism shines again in the South”: The reasons for the woodblock printing plate engraving of Buddhist scriptures in Northern Vietnam when exposed to the Japanese canons i

“The light of Buddhism shines again in the South”: The reasons for the woodblock printing plate engraving of Buddhist scriptures in Northern Vietnam when exposed to the Japanese canons in the early 20th century

Nguyễn Đình Hưng

Abstract: At the beginning of the 20th century, three sets of Japanese canon were brought to the French

School of the Far East in Hanoi It was after more than six centuries of absence that canons written in Chinese characters reappeared in Vietnam, creating a movement of printing Mahayana scriptures in

Chinese with the participation of five major Buddhist sơn môn (Dharma school) in the North The

selected scriptures were all in the flow of Chinese Buddhism, a large part of which is deeply influenced

by Ming-Qing Buddhism, which has been introduced and rooted in Vietnam since the 17th century Through the investigation of the Japanese canons, statistics of printed scriptures, analysis of the prologues and epilogues in those writings, combined with Buddhist historical documents, this study explains the selection of scriptures to be engraved by Vietnamese monks at that time.

Keywords: Canon, Japan, French School of the Far East, Thanh Hanh, Woodblock

printing

1 The context of Buddhist documents in Chinese characters in Northern Vietnam

Northern Vietnam is a long-standing settlement land of the Viet people, also a landlong influenced by Buddhism The history of Buddhism in Northern Vietnam is generallyconsidered to have begun in the early centuries AD From the 10th to the 14th century,clear traces of scriptures recorded in historical documents show that Buddhism inNorthern Vietnam (within the territory of Đại Việt nation) followed the trajectory ofMahayana Buddhism and used scriptures in Chinese characters transmitted from China.During five centuries, the dynasties of the Early Lê, Lý, and Trần had six times requestedcanons from China to Vietnam After receiving the canons, the court and aristocratsorganized major events such as commanding to make handwritten copies of the scripturesand organizing Dharma assembly to lecture the Mahayana sutras The biographies of

Vietnamese monks in the Lý dynasty recorded in the Collection of Outstanding Figures

of the Zen Garden (禪苑集英) also show that during their lifetimes, they read, recited,

and studied many Mahayana sutras such as Saddharma Pundarika Sutra ( 法華經), The

…1

During the 15th and 16th centuries, Buddhism was not enthusiastically supported

by the court of the Lê dynasty, and the official and mandatory exchange of Buddhistscriptures between Đại Việt and China also stopped There are no artefacts of theBuddhist scriptures of this period left behind, and they are also lost in historical records

It was not until the 17th that a wave of migration of Chinese Zen masters in Vietnam ingeneral and the North, in particular, brought in a new wind of change - an influence ofChinese Buddhism from the late Ming to early Qing In the North, the appearance of Zenmaster Zhuzhuo 拙拙 in 1633 and the arrival of the Vietnamese master Thủy NguyệtThông Giác 水 月 通 覺 to China to study from the master Yiju Zhijiao 一 句 智 敎established the formation of two Zen Dharma sects Linji 臨濟 and Caodong 漕洞 A fewsporadic scriptures came into Vietnam along the travelling path of these monks, however,

it was not until the 1730s that a large number of scriptures were brought into the countrythanks to the trip of the monk Tính Tuyền 性 泉 to Guangzhou to ask for scriptures.According to historical records, he brought back 300 volumes (about 1000 scrolls) andplaced them in the Càn An 乾 安 pagoda (Thăng Long 昇 龍 ) The work of Daojiao Yuanliu 道教源流2 of Phúc Điền 福田 (19th century) has counted the number of booksth century) has counted the number of booksthat Tính Tuyền brought back remained 152 at that time, including many works by themasters in the Ming-Qing dynasties3 These books have had a great influence on theBuddhist community in the North Many books at Càn An pagoda have been consulted

1 Regarding the context of Vietnamese Buddhist documents from the 10th to 14th centuries, please see the article

“Giao Châu as a Pathway to the Western Regions - Zhulin Zen sect approaches from the perspective of sutras”, Lê

Quốc Việt, Suối Nguồn journal No 01/2016, No 02/2016.

2 Label A.2675, Institute of Sino-Nôm studies

3 Regarding the issue of Xingquang bringing back Buddhist scriptures in general and the group of Four-division

南──以十八世紀名僧性泉往鼎湖山求經為例, 臺灣東亞文明研究學刊, 第 17 卷第 1 期（總第 33 期）, 2020 年

6 月, 頁 107-150.

and engraved from by monks from all over the country, including the famous monkKhoan Dực 寬翌:

“This work was originally written by the patriarch Lingyou 靈祐 of the Ming dynasty in

his spare time in Weishan He named it Weishan Jingce Wen 潙山警策文 Around the Vĩnh Hựu

永佑 years of the Lê dynasty of our country, the monk Đỗ Đa 杜多 4 went to the North to learn and to bring back scriptures to be treasured in Càn An pagoda, Nam Đồng, Thăng Long, upon the order of the king The 6th generation patriarch of the Caodong was the monk Đạo Nguyên Khoan Dực 道源寬翌 who went to Càn An where he read the scriptures multiple times, obtained the magnificent secrets therein, and concisely translate the sutras into the language of our country, so that is easy for beginners to learn and practice.” 5

Prominent among these books are the commentary books of the Four-divisionVinaya, which, when brought back, have contributed to the restoration of thecontemporary Buddhist discipline that was not properly studied and practised in theNorth Phúc Điền even praised that Tính Tuyền was the first to propagate the Four-division Vinaya.6 It was because of the influence of Tính Tuyền that works on the Four-division Vinaya by the monks from the Ming-Qing dynasties such as Zhuhong 袾宏 andHongzan 弘 贊 were popularized and became long-used documents in Vietnam Thesubsequent addition of the discipline books was often seen as a complement to the books

of which Tính Tuyền laid the foundation The prologue of the Si fen lu shan bu sui ji jie

mo zhu shu ji hui ke 四分律刪補隨機羯磨註疏記會刻, engraved and printed in 19th century) has counted the number of books32,also reflected that way of thinking:

“For example, in our country during the Late Lê dynasty, we were fortunate to have the monk Trạm Công 7 who sacrificed himself for the sake of the Dharma He went to the Qing to study and later succeeded in bringing back the Vinaya - Sutta - Abhidhamma Pitaka scriptures to

4 An other name of Tính Tuyền

5 The prologue of Wei shan jingce wen 潙山警策文 (TN.080, Thắng Nghiêm pagoda) Original text: “是文也，原

大明靈祐祖師擕錫潙山課暇譔出，顏之曰潙山警策文。於我越黎永佑年間，杜多和尙奉旨北行求法，馱來 昇龍城之南同寨乾安寺珍藏之。【】峒宗弟六世祖勅賜道源和尙寬翌祖師，親詣乾安經坊，【扵】讀是文 再三技閱，深得其妙，畧演國音，俾便初學行持。”

7 An other name of Tính Tuyền

spread throughout the country But, in general, the number of scriptures of Tripitaka is not much,

the Xuansi 懸絲, Zhinan 指南 were not completed.”8

In addition to the times when scriptures were brought back in large numbers such

as succeeding in asking for books or when Tính Tuyền went to China to get thescriptures, Buddhist scriptures from China were also brought to Vietnam by many otherways such as through activities of delegations9th century) has counted the number of books, brought over by Chinese monks10, boughtand brought over by Chinese merchants… From the 19th century) has counted the number of booksth century to the early 20thcentury, when the capital of Đại Nam 大 南 moved to Phú Xuân 富 春 , sources ofscriptures brought back by delegations and Chinese monks were no both longer available

in Northern Vietnam In that situation, the Buddhist community in the North mainlyrelied on books purchased by Chinese merchants:

“On April 13, in the year of Monkey, Bảo Đại 保大 years (19th century) has counted the number of books32), the monk Đàm Nhâm

曇壬 at Phổ Quang 普光 pagoda in the Hà Thành (Hanoi) had a meeting with the Dharma school, wanting to engrave and print [the Prajnaparamita sutra] for widespread circulation Luckily, they met a sage who was a Chinese merchant named Guan Lichu 關禮初, living on Hàng Cân 行斤 street, who has a heart for the Dharma, belief and respect for the Three Jewels He asked people

to return to China to buy sutras, such a good thing The Mahasaṃnipata Sutra 大方等大集經, the Mahayana Prajnaparamita Sutra 大 乘 摩 訶 般 若 經 , each with 30 scrolls, first engraved the

printing plates for the Mahayana Prajnaparamita, then for the Mahasaṃnipata Sutra).”11

The Buddhist community in the North in the 19th century) has counted the number of booksth - 20th centuries had much fewerresources than other Buddhist centres in Vietnam In Bình Định, the Thập Tháp Di Đà 十塔彌陀 pagoda has a collection of Jiaxing canon from the 18th century which is still

三藏所得無多而懸絲指南未得其全

9 For example, the book Wu denghui yuan 五 燈 會 元 (179th century) has counted the number of books7, AC.633/1-10, Institute of Sino-Nôm studies) was brought back by the Grand Tutor (Taifu 太傅) and Duke Miên on a mission.

10 For example, in the case of the Wu zong yaolue 五宗要略 (1812, AC.458, Institute of Sino-Nôm studies).

11 The prologue of Mahayana Prajna Sutra 大乘摩訶般若經 (copy kept at Liên Phái pagoda, Hanoi) Original text:

皇朝保大玄默灘涒年大梁月前二人日河城普光禪寺尼曇壬會合山門議定欲刊本以廣流傳幸逢善士乃中華之 商主名關禮初居行斤街素有道心敬信三寶寄回本國買得諸經誠爲美事由大方等大集經大乘摩訶般若經每經 三十卷初刊般若後刊大集

preserved to this day.12 In Huế, our field survey results show that there are still quite afew books bought from China that have been used directly and still kept at the pagodaswithout having to engrave new printing blocks, proving that the source of Buddhistscriptures from China to this area was fairly stable Meanwhile, the shortage of supply inthe North posed a need for exposure to a larger source at that time.

The Madhyagma Agama 中阿含經, Chinese version,

kept at Viên Giác pagoda (Huế)

Stamp: “Publication of Buddhist Bookstore

No 254, Yuyuan Street, Shanghai" 上海 愚圜路一五四號佛學書局流通 at the Viên Giác pagoda (Huế)

2 “Three Japanese Buddhist canons" - The Japanese canons in the library of the French School of the Far East in Hanoi in the early 20th century

At the latest, in 19th century) has counted the number of books17, the monks in the North knew about the Japanese canons inthe library of the French School of the Far East13 In the two decades the 19th century) has counted the number of books20s and19th century) has counted the number of books30s, the prologue of many scriptures engraved for printing in the North said that thesescriptures were copies of the “Three Japanese Buddhist canons" (日本三藏佛經) The

“sanzang” 三藏 is often understood as “Tripitaka” - a way of dividing Buddhist text into

12 See the article: “Regarding the Jiaxing 嘉興 Canon submited to the Thập Tháp pagoda by the Governor of Hà

Tiên 河仙 Mạc Thiên Tứ 鄚天賜", Thích Không Nhiên - Thích Pháp Hạnh - Lê Thọ Quốc, Liễu Quán journal, number of May 2021, pp 109th century) has counted the number of books-135.

13 According to the prologue of the book Si fen lu biqiuni chao 四分律比丘尼鈔 (AC.611/1-3, Institute of

Sino-Nôm studies).

three zang 藏 (categories/baskets) of Sutra – Vinaya - Abhidharma This classificationoriginates from India and affected the classification of scriptures in Chinese canons.However, the “sanzang” 三 藏 could also be understood as three different canons,suggesting that there might be many canons of Japan preserved in the library of theFrench School of the Far East at that time

At the beginning of the 20th century, the French School of the Far East operated underthe French colonial government in Indochina Based on the documents of this library, in19th century) has counted the number of books58, the government of the Democratic Republic of Vietnam established the CentralScience Library under the Scientific Committee14, today the Library of Social Sciences (1Liễu Giai street, Hanoi; managed by the Institute of Social Sciences Information underthe Vietnam Academy of Social Sciences) During the July of 2020, allowed to study thearchives of ancient books in this library, we did indeed find 3 canons published before the19th century) has counted the number of books20s that could potentially affect the activities of printing woodblock engraving forBuddhist scriptures in the North in the 19th century) has counted the number of books20s and 19th century) has counted the number of books30s:

- The Great Japanese collated edition of Tripitaka 大日本校訂大藏經 (old archivelabel: 9th century) has counted the number of books83/1 – 9th century) has counted the number of books83/42, new archive label: TQC0017075 - TQC001749th century) has counted the number of books5), hereinafter

referred to as Hongjao canon (Hongjao zang 弘教藏), printed by Hongjao publisher 弘教書院 around 1880 – 1885

- The Great Japanese collated edition of Tripitaka with reading instruction marks 大

日 本 校 訂 訓 點 大 藏 經 (old archive label: 9th century) has counted the number of books84/1 – 9th century) has counted the number of books84/178, new archive label:

TQC001749th century) has counted the number of books7 – TQC0017674), hereinafter referred to as Wanzheng canon (Wanzheng zang 卍正藏), printed by Cangjing Academy 藏經書院 around 19th century) has counted the number of books02 – 19th century) has counted the number of books05

- Supplement to the Japanese edition of the Tripitaka / Supplement to the Japanese canon (Da riben xu zang jing) 大日本續藏經 (old archive label: 9th century) has counted the number of books85/1 – 9th century) has counted the number of books85/750, new

14 Reference: Hồ Sĩ Quý - Vương Toàn (Chief Author), Library of Social Sciences, Social Sciences Publishing

House, pp 38-39th century) has counted the number of books.

archive label: TQC0017675 – TQC00184220), hereinafter referred to as Wanxu canon (Wanxu zang 卍續藏), printed by Cangjing Academy 藏經書院 around 19th century) has counted the number of books05 – 19th century) has counted the number of books12.15

The Hongjao canon including 19th century) has counted the number of books16 volumes (bu 部), 8534 scrolls (jian 卷), boundinto 418 books (ce 冊), and one more index book, arranged in the order of “thousand-characters” numbering system (Qianziwen 千字文) Hongjao canon took Goryeo Canon (Goryeo zang 高麗藏) as the origin, and Zifu Canon (Zifu zang 資福藏) from the Song dynasty, the Puning Canon (Puning zang 普寧藏) from the Yuan dynasty, the Jiaxing Canon (Jiaxing zang 嘉興 藏) from the Ming dynasty for comparison The index of this

canon basically complies with the index of Guide for Reading the Canon (Yue zang zhijin

閱藏知津) by Zhixu 智旭 (159th century) has counted the number of books9th century) has counted the number of books - 1655), which divides the canon into 5 parts: Sutra –Vinaya - Abhidharma - Miscellaneous - Esoteric The index of the canon also clearlydistinguishes and list out books of Indian origin and those of Chinese origin (commentarybooks for Sutta and Abhidhamma, books of Buddhist sects of China, etc.) Sutras are withpunctuation in the entire canon

Wanzheng canon has 1629th century) has counted the number of books volumes (bu 部), 69th century) has counted the number of books9th century) has counted the number of books2 scrolls (jian 卷) This canonwas printed on the basis of the canon from the Ming dynasty and was compared with theGoreyo canon by a Japanese monk named Rencheng shangren 忍澂上人 in the early

18th century The catalogue of this canon based on the Catalogue of the Holy Religion of

錄) (Yongle Northern Canon (Yongle bei zang 永樂北藏)) to arrange, but the names and

content are according to the Goreyo canon In addition to the Sutra – Vinaya –

15 In addition to the three canons mentioned above, in the archive of ancient scriptures of the Library of Social

directly from the pictures of the Japanese canon so we don't take it into account The Dazheng

xin xiu dazang could also potentially influence the printing and engraving in the North and was purchased by EFEO

Hanoi in 19th century) has counted the number of books25 at the latest However, this canon is published after the monks in the North knew about Japanese canons and went to the French School of Far East to copy the scriptures At present, we have not found any evidence

of the influence of this canon on the engraving of sutras in the early 20th century.

Abhidharma, the Zhushu 著述 part (the writings by Dharma master of later generations)

in that canon catalogue also follows the Northern canon and is divided into two parts

-“Collected by the sages from the West” 西土聖賢撰集 and -“Collected in this land” 此土

著述 The scripture is without punctuation but with reading instruction marks “kotei 訓點”

Wanzu canon has 1757 volumes (bu 部 ), 7148 scrolls (jian 卷 ) This canoncollected writings that have not yet been entered into the Wanzheng canon and othercanons, especially many of the works compiled in China that were lost in China andremained only in Japan The catalogue of Wanzu canon inherits the index book ofHongjao canon, but with changes in the subsections to suit the actual situation ofscriptures collecting in this canon The Chinese part of the Wanzu canon is large.16

Regarding the existence of these three canons in the library of the French School

of the Far East in Hanoi (École Française d'Extrême-Orient - EFEO), according to Phạm

Lê Huy17, the three canons were available in turn by the early 19th century) has counted the number of books10s at the latest.Accordingly, in 19th century) has counted the number of books02, Claude (Eugène) Maître (1876-19th century) has counted the number of books25, Director of EFEO from 19th century) has counted the number of books08

to 19th century) has counted the number of books20) announced the canon of Hongjao Academy published from 1880 to 188518

(referred to as “Tokyo edition” by the EFEO scholars) in Volume 2 of BEFEO By 19th century) has counted the number of books03,

scholar Paul Pelliot had extracted the Complete Chronicle of the Buddha and Patriarchs (Fozu tong ji 佛祖統紀) from Tripitaka Japonais, 至 IX, 60 v o (Volume 9th century) has counted the number of books of the Zhi 至box in the Japanese canon) Its catalogue shows to be the same as the catalogue ofHongjao canon.19th century) has counted the number of books

16 Regarding the information on the mentioned canons in general and the catalogue in particular, please refer to: 蔡運辰 （19th century) has counted the number of books82），二十五種藏經目錄對照考釋，新文豐出本公司，臺北

李富华-何梅 （2003），汉文大藏经研究，宗教文化出本社，北京.

17 Phạm Lê Huy, Tripitaka of Japenese origin at the Library of Social Sciences – Lost memory fragments of the French School of Asian Studies in Vietnam, International Conference “Ancient Japenese Book Collection of the Library of Social Sciences of Vietnam Academy of Social Sciences – Issues and Potential”, Hanoi, 14/10/2020 (Japanese version: 「日本の漢訳大蔵経 日本の漢訳大蔵経 漢訳大蔵経 : 忘れられたフランス極東学院の記憶の破片」← フランス極東学院の記憶の破片」← 極東学院の漢訳大蔵経 記憶の破片」← の漢訳大蔵経 破片」← 」← titlle,『リテラシーリテラシー ← 史研究』).

18 Refer to “Notes de bibliographie japonaise: I Une nouvelle édition du Tripitaka chinois” (English: “Japanese bibliography notes: I A new edition of the Chinese Tripitaka”).

19 Refer to the bibilographic notes of Fozu tong ji 佛 祖 統 紀 : https://jinglu.cbeta.org/cgi-bin/jl_detail.pl? lang=&sid=zuvvnq

As for the Wanzheng canon (referred to as “Kyoto edition” by the EFEO scholars),from 19th century) has counted the number of books04, Maître mentioned this canon and its publication schedule in the bibliographicnotes (“Notes bibliographiques”) on BEFEO (Bulletin de l'École française d'Extrême-Orient) Phạm Lê Huy believed that this information proved that EFEO has pre-orderedthe Wanzheng canon while the canon was still in the process of being printed In 19th century) has counted the number of books10,EFEO scholar Léonard Aurosseau criticized a study on the Wanzheng canon by a Britishscholar, saying that the study did not take advantage of the catalogue of the canon Thatproved that Aurosseau studied the Wanzheng canon in 19th century) has counted the number of books10

As for the Wanzu canon (“leurs suppléments” “its supplement”, “le suppléments auTripitaka de Kyoto” “supplement to the Kyoto Tripitaka”), it was mentioned by EFEOmembers Noel Peri and Henri Maspero in 19th century) has counted the number of books11 and 19th century) has counted the number of books14 in BEFEO respectively

3 The trend of printing woodblock engraving from the Japanese canons in Northern Vietnam in the early 20th century

In the North of Vietnam, from the era of the Trần dynasty to the early 20thcentury, the operation of printing woodblock engraving gradually shifted from being incharge by the imperial court to the monastic community In the 13th century, the Trầncourt organized the engraving operation or sponsored the Zhulin 竹林 Sangha to do it on

a large scale In the 17th-18th centuries, the scope of this patronage was reduced to verynarrow, only a few kings such as Lê Hy Tông 黎熙宗20 and Lê Hiển Tông 黎顯宗21, andseveral aristocrats patronized the then famous monks for each engraving or severalscriptures at a time From the 19th century) has counted the number of booksth century, when the central government left the North,the engraving works was initiated entirely by the monks

By the 19th century) has counted the number of booksth century, on the basis of the two sects of Linji and Caodong, the

Buddhist monk community operated in the model of “sơn môn 山門” (dharma school,

similar to a fapai 法 派), the lower hierarchy of a sect Each school consists of a group of

20 Refer to the Da ban niepan jing 大般涅槃經 (AC.59th century) has counted the number of books0, Institute of Sino-Nôm studies).

21 Refer to the Yaoshi jing tigang 藥師經提綱 (AC.445/1-2, Institute of Sino-Nôm studies).

monks who share the same dharma lineage and the pagodas managed by those monks arealso considered as belonging to the school The activities centre of the school is thepagoda of the first patriarch of the school, called the “founding pagoda 祖庭”, where

important events of the sơn môn take place such as the Vassa Rains retreat, precept

transmission ceremonies, ancestral ceremony, training, meeting, printing plates

engraving… The geographical scope of a sơn môn could be concentrated in a small area

or spread out over many provinces Associated with the pagodas of a sơn môn was a force

of local believers who financially supported the school In fact, the schools could belong

to the same sect or were distributed in intertwined geographical areas, so there was agood relationship of exchanging and helping each other between the schools

The movement of engraving printing plates from the Japanese canons began in19th century) has counted the number of books17 when the head monk Phổ Tụ 普聚 (1844-9th century) has counted the number of books6) of sơn môn Tế Xuyên Bảo Khám 細

川寶龕 (Hà Nam province ) sent his disciples to the French School of the Far East to

copy the Si fen lu biqiuni chao 四分律比丘尼鈔 for engraving.22 In 19th century) has counted the number of books23, this monkchecked the canon again, and once again sent his disciples to the French School of the

Far East to copy the Mituo lue jie yuan zhong chao 彌 陀 畧 解 圓 中 鈔 Both booksmentioned above are only available in the Wanxu canon Maybe, the monk Phổ Tụ had acopy of the catalogue of this canon to check

Another very important figure participating in this movement is the monk ThanhHanh 清亨 (1840-19th century) has counted the number of books36) of the sơn môn Vĩnh Nghiêm 永嚴 (Bắc Giang province) In

19th century) has counted the number of books20, he also sent his disciples to copy canons in the French school of the Far East In19th century) has counted the number of books21, he directly went to the school to read the canons and sent his disciples to copy thecatalogue In 19th century) has counted the number of books26, he came back again to read the canons The result of these visits was

making of the woodblock plates of Guan Wuliang shou jing shu miao zong chao hui ben 觀無量壽經疏妙宗鈔會本 (19th century) has counted the number of books27) and Fu ben hang ji jing 佛本行集經 (19th century) has counted the number of books29th century) has counted the number of books).

22 Information about the process of copying and engraving of this sutra as well as the other sutras listed in section 3

is taken from the prologue, epilogue, and notes about the publication printed in these scrpitures.

Portrait of the monk Thích Phổ Tụ

(Photo in Bảo Khám pagoda, Hà Nam)

Portrait of the monk Thích Thanh Hanh (Photo from the Internet)

After seeing the catalogue of the canon, with his own prestige, the monk ThanhHanh enthusiastically called on the monastic community to copy, engrave, and printscriptures from the canons in the French school of the Far East:

Among them, if the three Pitaka translated from Sanskrit and the three from China are divided into ten parts then in our country we have engraved only less than one part Therefore, I would like to widely request the Dharma propagation places to pay attention to this, either to engrave new scriptures or to complete existing incomplete sutras in order to expand the

而本國舊刻三藏未得其一由是普請弘法諸台願著心焉或新増刻及舊書未全而補刻之以廣佛

After the activities mentioned above, the influence of the Japanese canons spread

in the Northern monastic community, leading to the trend of engraving the woodblockprinting plates for many great scriptures from these canons, specifically in the tablebelow:

23 Refer to the prologue of the book Guan wuliang shou jing shu miao zong chao hui ben 觀無量壽經疏妙宗鈔會

本 (R.506, National Library of Vietnam) R.506, National Library of Vietnam)

Statistics of printed scriptures from the Japanese canons in the French School of the Far East in the

early 20th century

Name of

sutra

Author The canon that contains the

sutra and its position in the

catalogue

Years of completion

of the board engraving

The sơn

môn that

engraved

Organize r

1 Mituo lue jie

yuan zhong

zhao 彌陀畧

解圓中鈔

(Ming) Dayou ( 明)

大佑, Chuandeng 傳燈

Wanxu zang: Zhongguo zhuanshu - Daxiao cheng shi jing bu ershi - Fang deng bu shu

卍續藏：中國撰述 - 大小乘 釋經部二十 - 方等部疏

19th century) has counted the number of books25 Tế Xuyên

Bảo Khám 細 川寶龕 (Hà Nam province)

弘教藏: 支那撰述 - 經疏部

19th century) has counted the number of books26 Vĩnh

Nghiêm 永嚴 (Bắc Giang province)

Thanh Hanh 清亨

（宋） 知

禮 (Japan) Shiguan

（日本）

實觀 Tang (Shandao)

（唐）善 道

Hongjao zang: Zhina zhuanshu

- Jing shu bu 弘教藏: 支那撰述 - 經疏部 Wanzheng zang: Ci tu zhushu 卍正藏: 此土著述

19th century) has counted the number of books27 Vĩnh

Nghiêm

永嚴 (Bắc Giang province)

Thanh Hanh 清亨

（唐） 義 淨

Hongjiao zang: Zhina zhuanshu - Zhuanji bu 弘教藏: 支那撰述 - 傳記部 Wanzheng zang: Ci tu zhushu 卍正藏：此土著述

19th century) has counted the number of books27 Bổ Đà 補

陀 (the scripture was copied previously

by Vĩinh Nghiêm

永嚴 in the French school of Far East)

The sơn môn Bổ

Đà 補陀

5 Si fen shan (Tang) Hongjiao zang: Xiaocheng lu 19th century) has counted the number of books27 Bổ Đà 補 The sơn

弘教藏：小乘律 Wanzheng zang: Xiaocheng lu 卍正藏：小乘律

陀 (the scripture was copied previously

by Vĩnh Nghiêm

永嚴 in the French school of Far East)

19th century) has counted the number of books28 Vĩnh

Nghiêm 永嚴 (Bắc Giang province)

Thông Trung 通

忠 in the Vĩnh Phúc 永福 Pagoda (Bắc Giang province)

of the sơn môn Vĩnh

Nghiêm 永嚴

（唐 ）道 宣

Wanxu zang - Zhongguo zhuanshu - Daxiaobeng shi lu

bu san - Xiao cheng lu shu 卍續藏中國撰述 - 大小乘釋 律部三 - 小乘律疏

19th century) has counted the number of books29th century) has counted the number of books Tế Xuyên

Bảo Khám 細 川寶龕 (Hà Nam province)

8 Da baoji

jing 大寶積

經

(Tang) Puti liu zhi ( 唐) 菩提

流志 translated

Hongjiao zang: Dacheng jing Fang deng bu

-弘教藏：大乘經-方等部 Wanzheng zang: Dacheng jing

- Baoji bu 卍正藏：大乘經 - 寶積部

19th century) has counted the number of books29th century) has counted the number of books Linh

Quang

靈光 (Hanoi)

The sơn môn Linh

Quang 靈光

9th century) has counted the number of books Si fen lu

Wanxu zang: Zhongguo zhuanshu - Daxiaocheng shi lu

bu liu - Xiao cheng lu shu 卍續藏：中國撰述 - 大小乘

光 (Hanoi)

The sơn môn Liên

Phái 蓮派 – Linh Quang 靈 光

19th century) has counted the number of books31 Thiên Trù

天厨 pagoda

Thanh Tích 清積