Output:
Dōgen Kigen (1200–1253) was the founder of the Sōtō School in Japan. The
lineage from Tōzan Ryōkai (807–869) and Sōzan Honjaku (840–901) to Tendō
Nyojō (1162–1228) was given in Part I, Chap. 7. Starting from Tōzan Ryōkai, we
can start with three branches:
 (1)   Tōzan Ryōkai (807–869)
(2a)   Sōzan Honjaku (840–901)
(2b)   Ungo Dōyō (d. 902)
(2c)   Kyūhō Fuman Daishi
(3a)   Sōzan Eka
(3b)   Dō’an Dōhai (889–953)
(3c)   Dō’an I
Note that according to Keitoku-dentō-roku, Vols. 20–23, Dō’an Dōhai had no
dharma-heirs. However, Kyūhō Fuman Daishi had a dharma-heir Dō’an I. (Vol. 20).
Dō’an I’s dharma-heir was Dō’an Kanshi (Vol. 23). Then, Dō’an Kanshi had a
dharma-heir Ryōsan Enkan (Vol. 24). Other books (which were later than
Keitoku-dentō-roku) gave Dō’an Kanshi as Do’an Dohai’s dharma-heir, which was
contrary to the records in Keitoku-dentō-roku.
   It was well established that although the Sōtō School in China was named after
Master Tōzan and Master Sōzan, who was Tōzan’s disciple, Sōzan Honjaku’s direct


Output:
lineage did not go very far in the history of Zen. Similarly, although Ungo Dōyō
and his disciple and dharma-heir Dō’an Dōhai were eminent Zen masters, it was
unnecessary that Dō’an Kanshi should be put under their direct line. After the above
discussion, the lineage from Tōzan on is given as follows:
   (1) Tōzan Ryōkai (2) Kyūhō Fuman
       (807–869)
   (3) Dō’an I      (4) Dō’an Kanshi
   (5) Ryōsan Enkan (6) Daiyō Keigen
                        (943–1027)
   (7) Tōsu Gisei   (8) Fuyō Dōkai
       (1032–1083)      (1043–1118)


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd                    141
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_14
142                                               14   The Sōtō School in Japan—Dōgen


Output:
(9) Tanka Shijun        (10) Chōro Seiryō
        (1064–1119)              (1090–1151)
   (11) Tendō Sōkaku        (12) Soku’an Chikan
        (1091–1162)              (1105–1192)
   (13) Tendō Nyojō         (14) Dōgen Kigen
        (1162–1228)              (1200–1253)
It may be mentioned that Daiyō Keigen met Fusan Hō’on (Enkan Daishi, 991–
1067) and wished that Fusan could be his dharma-heir, but Fusan declined, because
he had already promised his teacher: Yōken Kisei, to continue his dharma-line.
Then, Daiyō entrusted Fusan to ﬁnd a dharma-heir on his behalf. So Daiyō passed
away in 1027 without a dharma-heir. Tōsu Gisei was born in 1032. As he grew
older, he went into Fusan’s mountain retreat to salute him. Fusan dreamed about a
blue bird. So as soon as Gisei (meaning “righteous blue”) arrived, he was happy to
receive the young visitor. Fusan accepted Gisei as his student. After several years,
Fusan found out that Gisei was worthy to be Daiyō’s dharma-heir. Then, Fusan


Output:
gave Tōsu Gisei Daiyō’s robe, etc., and made him Daiyō’s dharma-heir. The story
was well known, and Tōsu Gisei was honored with the title “Myōzoku Daishi”
(meaning “Master of Miraculous Continuity”).
   Fuyō Dōkai had two important disciples: Tanka Shijun (1064–1119), whose
followers remained in the southeastern part of China, and Rokumon Jikaku (d.
1117), whose followers flourished in northern China. From Rokumon Jikaku, a
direct lineage of some twenty generations would lead to Shinetsu Kōchū (1642–
1696), who went to Japan in 1677, some 560 years later.
   Tanka Shijun’s disciples could form two branches: (a) Chōro (Shinketsu) Seiryō
and his descendants leading to Dōgen Kigen; (b) Wanshi Shōkaku and his
descendants. The (b) line continues as follows:
   (10b) Wanshi Shōkaku         (11b) Jōji Eki
         (1091–1157)                  (1097–1183)
   (12b) Myōkyoku Eso           (13b) Tōkoku Myōkō
                                      (d.1251)
   (14b) Jiki’ō Tokukyo         (15b) Tōmyō E’nichi


Output:
(1272–1340)
Tōmyō E’nichi went to Japan in 1308 and became the Founder of the Tōmyō Sect.
Jiki’ō Tokukyo had another disciple, Ungai Unshū, whose disciple was Tōryō
Eisho (d. 1365), who went to Japan in 1351 and became the Founder of the Tōryō
Sect.
   Dōgen Kigen (1200–1253) was a native of Kyoto. His father, Kuga Michichika,
held high government ofﬁce; his mother came from the distinguished Fujuwara
family. Unfortunately, his father passed away in 1202, when Dōgen was 2 years of
age. His mother saw it ﬁt to give her son early literary training. At the age of four,
he read his ﬁrst Chinese poems. He lost his mother when he was only seven. On her
deathbed, the mother urged him to take up the monastic life, to follow the Dharma,
and to labor for the salvation of all sentient beings.
14   The Sōtō School in Japan—Dōgen                                               143


Output:
After his mother’s death, he was adopted by an older brother of his mother, who
wanted him to become his heir and successor. When he was 12 years of age, Dōgen
fled from his uncle’s house to Mount Hiei, where a younger uncle lived as a hermit
and engaged in Buddhist studies and esoteric practices. In 1213, he was ordained a
Buddhist monk by Kōen, the Chief Abbot of the Tendai School.
   On Mount Hiei, he devoted himself to the religious life and to the study of the
sacred writings. He began to question the relationship between the Buddha-nature
and enlightenment or between innate and acquired enlightenment. He took his
problem to the famous monk Kōin (1145–1216) of the Tendai temple Miidera on
Lake Biwa. Kōin was then at an advanced age, and directed him to Eisai, who was
the founder of the Rinzai School in Japan.
   When he was ﬁfteen, he met with Myōan Eisai, the Abbot of Kennin-ji, who was
then 74 years of age. Eisai was impressed by the earnest youth and gave him some


Output:
personal instructions. Eisai, who was honored by the title Zenkō Zenji 千光禅师,
entered nirvana the next year (1215) on the ﬁfth day of the seventh month at
Jufuku-ji. Eisai’s dharma-heir, Dōju Myōzen, succeeded Eisai as the Abbot of
Kennin-ji. Myōzen knew intimately the Tendai and Kegon teachings and gave
Dōgen proper guidance and instructions. Ofﬁcially, it was on the twenty-ﬁfth day of
the eighth month in 1217 that Dōgen became Myōzen’s dharma student. On the
twelfth day of the ninth month in 1221, Myōzen accepted Dōgen as his dharma
disciple. In 1223, on the twenty-second day of the second month, Myōzen left
Kyoto with Dōgen to start their journey to visit Sung-China. As the records showed,
Myōzen and Dōgen left Hakuta after the twenty-ﬁrst day of the third month and
arrived at Mingchow (Ningpo), China, before the tenth day of the fourth month.
(The journey across the sea took about twenty days.)
   Dōgen remained temporarily on board ship. He met a Chinese monk who came


Output:
to the city to buy provisions. Dōgen invited him to visit the ship, but the monk
declined the invitation as he must hurry back to the Monastery to do his kitchen
work. Dōgen was greatly impressed.
   Sometime in the seventh month (1223), Myōzen and Dōgen went up the Tendō
Mountain and were put up at the Keitoku-ji (Ching-Te Temple) under Abbot Musai
Ryōha 无际了派, who was a dharma-heir of Busshō Tokkō 佛照德光 (1121–
1203). Later, they visited the Kōri-ji (Kwang-li Temple) at Mount Yu-Wang
(Iku’ō). In the winter of 1224, Dōgen began to travel alone to different places and
visited the Chinese masters in the temples. He was particularly interested in the
lineage of different masters and the stories concerning the granting of the Inkas. (An
Inka was a certiﬁcate with a seal and signature of the Master who accepted the
disciple as satisfactory in the transmission of Dharma.)
   When Dōgen was ready to go back to Japan, he went to Tendō to meet Myōzen.


Output:
On the way, he heard that Master Nyojō had succeeded Master Musai Ryōha as
Abbot at Keitoku-ji. So he decided to serve under Nyojō and receive his dharma
instructions. In 1225, on the ﬁrst day of the ﬁfth month, Dōgen met with Abbot
Nyojō. He was to serve under Nyojō for the next 3 years. Unfortunately, on the
144                                                     14   The Sōtō School in Japan—Dōgen


Output:
twenty-seventh day of the seventh month in 1225, Myōzen passed away at Tendō.
On the eighteenth day of the ninth month, Dōgen was ordained by Master Nyojō.
   In Dumoulin-Peachey’s A History of Zen Buddhism, a whole chapter was
devoted to “The Zen Master Dōgen” (pp. 151–174). To quote the beginning:
  More than any other religious ﬁgure in Japanese history, the Zen Master Dōgen (1200–
  1253) has evoked attention and admiration in modern times. Not only the faithful of the
  Sōtō sect but Buddhists of all schools venerate him as a Bodhisattva and hold him up as an
  example. Philosophers derive inspiration from the ‘incomparable depth of his thinking’
  which ‘points the way to contemporary philosophy.’ Many are proud of this ‘unique
  religious personality, arisen from the very heart of Japanese culture,’ as the embodiment of
  the best elements in the Japanese genius. Indeed, it may well be that Dōgen is the strongest
  and most original thinker that Japan has so far produced…


Output:
Nyojō must be an extraordinary teacher to such a disciple. Herewith, we quote
Dōgen’s testimony (pp. 155–6)
  My deceased Master, Ju-ching of Tien-tung-szu, as Abbot of the temple, censured those
  who had fallen asleep during the meditation exercise in the Zen Hall. He kicked them with
  his shoe and scold them with insulting words. And yet all the monks lauded him for having
  struck them. Once he spoke to them in the hall as follows: ‘I am now growing old and
  should retire from the community into a hermitage to nurse my old bones. But since I know
  the community, I remain in ofﬁce in order to help each one to break through his passions.
  For this reason, I chastise with insulting words or strike with the bamboo rod. This saddens
  me. But it is to carry out discipline in the place of the Buddha. Brothers, forgive me!’
  Thereupon all the monks wept.


Output:
The important story followed:
  Once more the monks were seated in nightime meditation. One of them had gone to
  sleep. Ju-ching noticed him and remarked, “In Zen, body and mind are cast off. Why do
  you sleep?” On hearing this, enlightenment suddenly broke upon Dōgen. He rushed to the
  Dharma Hall, kindled some incense, and gave thanks to the Buddha. Convinced of the
  genuineness of Dōgen’s enlightenment, Ju-ching rejoiced. Dōgen, liberated from all illu-
  sion, passion, and ego-clinging, exulted in the freedom of an enlightened one.


Output:
It was in 1227, Master Nyojō gave him the Inka (mind-seal), certifying Dōgen as
his dharma-heir. The Master also gave him a robe (kesa) of Master Fuyō Dōkai,
who was Nyojō’s ﬁfth-generation dharma ancestor. Dōgen was again free to travel
to other temples in China. In the eighth month of 1227, Dōgen wrote the ﬁrst draft
of Fukan Zazen Gi 普劝坐禅仪 (Admonition to all on the Ceremony of
Sitting-Meditation). However, as Master Nyojō became weak and sick due to
advanced age, Dōgen returned soon to take care of the old dharma teacher.
    The year 1228 corresponded to the ﬁrst year of the Shaoting era under Emperor
Li-Tsung (Sung Dynasty) and to the second year of the Antei era under the
Japanese Emperor Gohorikawa Tennō. On the seventh day of the seventh month,
Tendō Nyojō entered nirvana at the age of sixty-six. Dōgen and his dharma
brothers, Zuigan Gi’on and others, attended the funeral ceremonies. In the same
year, Dōgen went back to Japan, bringing Myōzen’s remains with him. He stayed at


Output: 14    The Sōtō School in Japan—Dōgen                                                             145


Output:
Kennin-ji for a while, but he found that the temple was not quite enough for his
meditation and writings. So in 1230, when he was 31 years of age, he moved to
Anyō-in, near Fukakusa. In 1231, he wrote Ben-do-wa (Conversation on Tao). To
quote from Bendowa 辨道话 (See Dumoulin-Peachey: A History of Zen Buddhism,
p. 166):
     In Buddhism, practice and enlightenment are one and the same. Since practice has its basis
     in enlightenment, the practice even of the beginner contains the whole of original
     enlightenment. Thus while giving directions as to the exercise, (the Zen master) warns him
     not to await enlightenment apart from the exercise, because this (the exercise) points
     directly to the original enlightenment. Since enlightenment is already contained in the
     exercise, there is no end to enlightenment, and since it is the exercise of enlightenment, it
     has no beginning.


Output:
This exercise was meant to be “zazen” in Dōgen’s sense. Dōgen thus answered his
own question about the relationship between “innate and acquired enlightenment.”
Note that Bendowa was the ﬁrst chapter of his great life work Shōbōgenzō
(Treasure of Knowledge Regarding the True Dharma). Soon after, he moved to a
larger building called the Kannondori-in on the site of the adjacent decrepit
Gokuraki-ji (1233). There his most faithful disciple, Ko’un Ejō (1198–1280), came
to follow him. As the records showed, Dōgen founded Kōshō-ji at Uji in 1233 and
made a clear copy (ﬁnal and revised version) of Fukan-zazengi. In 1234, he ﬁnished
writing Gakudō Yōshin Shū (On Learning the Tao and Using the Mind). On the
ﬁfteenth day of the eighth month, Dōgen ordained Ejō. In 1235, Dōgen wrote Sōdō
Kanshin So (Comments on Advising to Enter the Buddha-Hall). In 1236, the
Kōshō-ji had its ofﬁcial opening, and Ko’un Ejō was elevated to be the Chief Priest
(Shuza) on New Year’s Eve. Ejō helped the Master to record his writings on


Output:
Shōbōgenzō, a life-work of seventy-ﬁve volumes which Dōgen ﬁnished in 1253.
Ejō also recorded his own evening conversations with the Master in his Shōbōgenzō
Zuimonki (see English translation by Reiho Masunage in A Primer of Sōtō Zen, The
University Press of Hawai’i, 1971, 1975).
   In 1242, Nyojō’s dharma-heirs in China, headed by Zuigan Gi’on, compiled
Nyojō’s Dialogues and asked Dōgen to write a postscript. Dōgen recorded some
important questions and answers (Mondō) between Nyojō and Dōgen, which were
of historical signiﬁcance.
   In 1243, he was invited by Hatano Yoshishige to move to Fukui. In 1244,
Eihei-ji, the principal temple of the Japanese Sōtō School, had its ofﬁcial opening
on the eighteenth day of the seventh month. The temple was originally called
Daibutsu-ji, but the name was ofﬁcially changed to Eihei-ji on the ﬁfteenth day of
the sixth month in 1246.
   Dōgen ﬁnished writing sixteen volumes of Shōbōgenzō in 1243 and twenty-four


Output:
volumes in 1244. Just like his teacher, Master Nyojō of Tendō, Dōgen was not
interested in personal fame or honor. The Shōgun Hōjō Tokiyuri (1227–1263)
in 1247 sent a special emissary to invite Dōgen to visit Kamakura. Although
Tokiyuri promised to build a big temple for Dōgen, Dōgen went back to Fukui after
a stay of seven months.
146                                                        14   The Sōtō School in Japan—Dōgen


Output:
In 1250, the second year of the Kenchō era under the reign of Gifukakusa Tennō,
the retired Emperor Gosaga Tennō, presented the “purple robe” to Master Dōgen,
the highest honor to a Zen Priest from the Imperial throne. In 1253, on the four-
teenth day of the seventh month, Dōgen let Ko’un Ejō be his successor as Abbot of
Eihei-ji and gave him a ceremonial robe (kesa) stitched by himself. (One recalls that
Dōgen got Fuyō Dōkai’s Kesa from Master Tendō Nyojō.) On the ﬁfth day of the
eighth month (1253), Dōgen moved to Saido-in at the urging of Hatano Yoshishige.
Twenty-three days later, Dōgen entered nirvana. Emperor Meiji bestowed the title
of Shōyō Daishi 承阳大师 on him posthumously.
   In the biographical records of Dōgen, we have followed the lunar calendar. The
day of his passing would correspond to August 28, 1253, in the solar calendar.
Dōgen left posterity with two last poems (see Dumoulin-Peachey: A History of
Zen Buddhism, p. 159). The English translation is given below:
      On leaf and grass


Output:
On leaf and grass
      Awaiting the morning sun
      the dew melts quickly away.
      Haste thee not, O autumn wind
      who dost now stir in the ﬁelds.
      To what indeed shall I liken
      The world and the life of man?
      Ah, the shadow of the moon,
      When it touches in the drop of dew
      The beak of the waterfowl.


Output:
Dōgen as an original religious thinker must be given great emphasis, as
expressed ably by Dumoulin. The following quotations are taken from Peachey’s
English translation (pp. 168–171):
   The unity of practice and enlightenment is rooted in the one Buddha-nature. Just as the
   Neo-Platonists boasted of their monistic metaphysical system as the crowning achievement
   of all Greek wisdom, so Dōgen and his disciples saw in the monistic doctrine of zazen,
   which embraced both metaphysics and ordinary phenomena, the essence of all Buddhism.
   Since the Buddha Law and zazen are not two but one, it is enough to say zazen or, as Dōgen
   says with subtle nuance, “to know zazen as zazen.” “Even though one should know zazen
   as the Buddha Law, yet if he does not comprehend zazen as zazen, how then can he know
   the Buddha Law as Buddha Law?” Everything is comprehended in zazen.
   The enlightened one experiences himself further in his unity with nature and mankind.


Output:
Dōgen’s love for nature was nourished by his enlightened vision. In the kōan exercise,
   which Dōgen does not reject but merely relegates to secondary importance, he wishes the
   student not to strive desperately to penetrate the paradox. Rather, the student is asked to
   grasp in the concrete problem of the kōan, the great problem of the universe. As he sits
   undisturbed in the solitude of nature, he experiences the unity of all things which is the
   solution of all kōan problems.
   The experience of unity extends itself into life. All things are transparent to the enlightened
   one who sees the One in all things. For him, there is no longer a distinction between the
   “wonderful” and the “ordinary.” The wonderful world of which all the sutras speak is this
   ordinary world which spreads before our eyes, a world of trees, grass, and flowers, of
   mountains, streams, and oceans…
14    The Sōtō School in Japan—Dōgen                                                            147


Output:
…
     …Dōgen explains: “All being is the Buddha-nature. A part of all being we call ‘sentient
     beings’. Within and without these sentient beings there is the sole being of the
     Buddha-nature.” From this view Dōgen derives the equation of being and time. All being is
     fused with time. Apart from time there is no being. To exist is to become. “When we say
     being and time, time is already being. All being is time.” (See Shōbōgenzō, Section “Uji.”)
     Time is the motion of absolute being. The juxtaposition of objects in the universe corre-
     sponds to the juxtaposition of points in time. Dōgen sketches this relationship concretely:
     “Colors are not limited to flowers, for all times likewise have their colors, such as blue,
     yellow, white, etc. Spring draws the flowers after it, while the flowers also draw the
     springtime.” (See Shōbōgenzō, Section “Kuge.”)
     In this connection, time is accorded neither substance nor continuity. Like objects, moments


Output:
of time stand side by side in the universe. Every moment is self-contained. In every
     moment, only the present exists without relationship to past or future. For this reason,
     Dōgen admonishes, “You must ﬁx your heart on the exercise only today in this moment,
     without losing the light of time.” (Shōbōgenzō Zuimonki, Vol. II, No. 14.) The now is
     absolute. Just as Buddha is contained in the tiniest particle, and the whole is present in
     every grain of rice or drop of water, so the whole of enlightenment is contained in every
     moment. Therefore, every moment of exercise is of inﬁnite worth. To the enlightened one,
     the whole life is but a single unadulterated exercise. To the one who practices, the Buddha
     innate in original enlightenment comes into being at every moment of time. To experience
     one’s fleeting life without illusion and in accordance with the truth of the Buddha is to
     actualize the present in the present. This and nothing else is Zen.


Output:
In concluding a special chapter on Dōgen, Dumoulin said:
     The Zen Master Dōgen is a towering ﬁgure in Japanese Buddhism and a sympathetic and
     attractive personality to boot. Of incorruptible integrity, he combined a sharp and pene-
     trating mind with sincere devoutness. His noble qualities won him many friends and
     disciples even after his death. He belongs among the great creative ﬁgures of mankind.


Output:
(Paul Peachey’s English translation, p. 174.)
   Dōgen’s dharma-heirs were as follows: Ko’un Ejō 孤云怀奘 (1198–1280), Ekan
怀鉴, Sōkai 僧海, Zen’e 诠慧, and Ryōnen Hōmyō 了然法明 (d. 1251). Ko’un Ejō
was the great grandson of a prominent ofﬁcial (Fujiwara family). He became the
second-generation Abbot of Eihei-ji and lived to 83 years of age. Ejō’s disciples
were as follows: (1) Tettsū Gikai 彻通义介 (1219–1309), (2) Hōkyō Jaku’en 宝庆
寂圆 (1207–1299), (3) Gi’en 义演 (d. 1314), (4) Gi’un 义云, (5) Bussō 佛僧, and
(6) Dōson 道存 (d. 1289). Tettsū became a monk at Mount Hiei when he was 13
years of age. He visited Dōgen at Kōshō-ji in 1241. Later, he moved with Dōgen to
Eihei-ji. In 1259, he went to China and stayed there for 4 years. In 1267, he became
the third-generation Abbot of Eihei-ji. He was honorary founder of Daiji-ji at
Kumamoto and lived to 91 years of age.
   Note that in 1241, Ekan, Tettsū Gikai, Kangan Gi’in 寒岩义尹, and Gi’en left
Kakuan of Tamu-hō to become disciples of Dōgen at Kōshō-ji. (Kakuan was a


Output:
disciple of Dainichi Nōnin.) Gikai and Gi’en became Ejō’s disciples. Kangan Gi’in
(1217–1300) became Tettsū’s disciple.
   Tettsū Gikai (1219–1309) had two principal dharma-heirs: (1) Keizan Shōkin
莹山绍瑾 (1268–1325) and (2) Kangan Gi’in. Kangan Gi’in was a prince, the son
148                                                       14    The Sōtō School in Japan—Dōgen


Output:
of Gotoba Tennō (r. 1183–98). He learned the Tendai teachings at Mount Hiei, and
was ordained at the age of sixteen. When Dōgen came back to Japan from China,
Kangan visited him at Kōshō-ji. Kangan served under Dōgen for 20 years and
followed Dōgen to Eihei-ji. In 1252, when Kangan was 36 years of age, he went to
Sung-China. The next year, Dōgen passed away, and Kangan came back to Japan to
pay his last respects to Master Dōgen. He became a disciple of Ko’un Ejō for ten
years. In 1262, he made his second trip to China, studying under Mugai (Zuigan)
Gi’on 无外义远, Dōgen’s dharma brother, Taikō Tokunei 退耕德宁, and Kidō
Chigu (1185–1269). Kangan Gi’in brought Dialogues of Dōgen to China and asked
Mugai Gi’on to write a preface and asked Taikō and Kidō to write postscripts.
Taikō Tokunei wrote as follows:
   When wind arises from the great sea, there are thousand waves and ten-thousand billows,
   with inﬁnite changes and modes. From the writings of Dōgen Zenji in Japan, the same
   situation has been realized.


Output:
Kidō Chigu, the famous teacher of Nampo Jōmyō, wrote as follows:
   When Reverend Gi’in brought Dōgen Oshō’s Eiheishū from Japan, one sees the con-
   structive ideas in depth and distance, and yet they do not fall into the pitfalls of language…


Output:
Kangan went back to Japan in 1226 and sailed on the same ship which Nampo
Jōmyō took on his return journey. Since Kangan Gi’in also visited Kidō, Kangan
and Nampo must have met in China. After his return, Kangan resided at Shōfuku-ji
圣福寺 (Bakuta) for 3 years. In 1269, Gi’in founded Daiji-ji at Kumamoto and
made his teacher, Tettsū Gikai, its honorary founder. Kangan resided at Daiji-ji for
15 years. He lived to 84 years of age.
   Hōkyō Jaku’en (1207–1299) was a disciple of Nyojō and came to Japan with
Dōgen. After Dōgen’s passing, he became a disciple of Ko’un Ejo. In 1261, when
he was 55 years of age, he retreated from Eihei-ji to Jinwan Hō (Silver Bowl Peak),
Fukui, and meditated for 18 years. His dharma-heir was Gi’un (1253–1333), who
succeeded Jaku’en as Abbot of Hōkyō-ji. Later Gi’un became the ﬁfth Abbot of
Eihei-ji, succeeding Gi’en, who was a disciple of Ko’un Ejo. Gi’un remained at
Eihei-ji for more than 10 years, and lived to 81 years of age.


Output:
At Eihei-ji, the second-generation Abbot was Ko’un Ejō. The third-generation
Abbot was Tettsū Gikai, Ko’un’s disciple, and dharma-heir. Tettsū left Eihei-ji and
resided at Daijō-ji. Then, Tettsū Gikai’s dharma brother Gi’en became the Fourth
Abbot of Eihei-ji. Later, Gi’en was succeeded by Gi’un as the Fifth Abbot of
Eihei-ji. Since Gikai, Gi’en, and Jaku’en were dharma brothers, Gi’un was a
dharma nephew of Gikai and Gi’en.
   In the history of Sōtō Zen, Ko’un was considered as the Second Patriarch and
Tettsū Gikai was considered as the Third Patriach. Then, Keizan Shōkin (Jōkin),
Tettsū Gikai’s able dharma-heir, was deﬁnitely recognized as the Fourth Patriarch.
Keizan Shōkin brought Sōtō Zen to a new height, as well as to a much broader base
for attracting followers. Keizan and his disciples are the subject of the next chapter
(Chap. 15).
Chapter 15
Keizan and His Disciples


Output:
Keizan Shōkin (1268–1325) was considered as Taiso of the Sōtō School in Japan,
while Dōgen Kigen was considered as Kōso of the Sōtō School. “Tai” means
“great” and “Kō” means “high.” Keizan was a native of Fukui. He served under
Koun Ejō (1198–1280) since he was 8 years old. He received Buddhist conﬁr-
mation (jukai) at the age of thirteen. He started to travel at eighteen. He visited
Hōkyō Jaku’en 宝庆寂圆 (1207–1299), who came to Japan from China with
Dōgen. He learned the Tendai teachings at Mount Hiei and was enlightened by
Shinchi Kakushin 心地觉心 (1207–1298), who was a disciple of the Chinese
Master, Mumon Ekai (author of “Mumonkan,” 1183–1260). In 1294, when he was
29 years old, he became the dharma-heir of Tettsū Gikai 彻通义介 (1219–1309),
who visited Sung-China. The monks at Eihei-ji were troubled by the difference of
opinion between Gikai and his dharma brother Gi’en 义圆 (d. 1314). Gikai left
Eihei-ji, and Gi’en became the fourth Abbot of Eihei-ji. According to ofﬁcial


Output:
records, Dōgen was the founder of Eihei-ji, Koun Ejō was the second Abbot, and
Tettsū Gikai was the third Abbot. Gi’en was succeeded by Gi’un 义云 (1253–
1333), the disciple of Koun’s dharma brother, Hōkyō Jakuen (1207–1299). Since
Gikai and Gi’en were both dharma grandsons of Dōgen, Tettsū Gikai was con-
sidered as the Third Patriach, succeeding the Second Patriarch Koun Ejō. Then
Keizan Shōkin (Jōkin) became the Fourth Patriarch of the Sōtō School. (See for
instance, “Zen Dust” by Isshū Miura and Ruth Fuller Sasaki, p. 19.)
   Gikai resided at Daijō-ji 大乘寺 (The “Great Vehicle” Temple). It was Gikai’s
disciple, Keizan Shōkin, who expanded the Eihei-ji Group into the Sōtō-shū Group
and developed the Sōtō School to great influence and high prestige. To quote from
“Zen Dust,” p. 19:
   Under Keizan Jōkin (1268–1325), fourth patriarch of the sect, the kōan was completely
   discarded, in theory at least, and zealous efforts were made to give Japanese Sōtō Zen a


Output:
widespread and popular appeal. Nevertheless, the study of kōans and of the kōan collec-
   tions of the Sōtō masters of Sung has continued to play an important part in Sōtō training,
   though undoubtedly the masters of the sect have handled this teaching device in a some-
   what different manner than have the masters of Japanese Rinzai Zen.


Output:
From “Zen Dust,” p. 354:

© Foreign Language Teaching and Research Publishing Co., Ltd                                149
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_15
150                                                                15   Keizan and His Disciples


Output:
“Denkō Roku”—The Record of the Transmission of the Light, by Keizan Jōkin (1268–
   1325), fourth patriarch of the Japanese Sōtō sect. Edited by one of his disciples: in 2 kan,
   ﬁrst published in 1857.
   This is a Japanese Sōtō Sect biographical compilation patterned after the Keitoku dentō
   roku. The work, written in Japanese with inserted passages of kambun (Chinese), opens
   with a life of Shakyamuni and continues through the line of Indian and Chinese patriarchs
   accepted by the Japanese Sōtō School up to and including the 50th patriarch, the Chinese
   master Tien-tung Ju-ching (Tendō Nyojō, 1163–1228). It concludes with biographies of
   Dōgen Kigen (1200–1253), founder of Japanese Sōtō, and his heir Koun Ejō (1198–1280),
   the 51st and 52nd patriarchs respectively. The preface, written for the edition published in
   1857, includes a short biography of Keizan Jōkin.


Output:
Now we return to the story about the Fourth Patriach, Keizan. Under the instruction
of Tettsū Gikai, Keizan studied under Tōsan Tanshō 东山湛照 (1231–1291) and
Haku’un Egyō 白云慧晓 (1223–1297), both disciples of Shōichi Enji. Keizan
resided at Daishō-ji 大圣寺, and later at Daiji-ji 大慈寺, founded by Keizan’s
dharma brother, Kangan Gi-in (1217–1300). He edited the “Denkō-roku,” patterned
after the “Keitoku dentō roku.” After 10 years, Keizan let his disciple, Myōhō
Sotetsu 明峰素哲 (1277–1350), preside over Daijō-ji 大乘寺. (Note that the
founder of Daijō-ji could be Tettsū Gikai. The founder of Daiji-ji, Kangan Gi-in,
was a prince, became a disciple of Tettsū Gikai, and visited Sung-China. His
lineage will be reported later.)
   During his retreat at Jōjū-ji 净住寺, he started to build Sōji-ji 总持寺 at
Sekigawa. After a stay of 4 years at Sōji-ji, Keizan was succeeded by another
disciple, Gasan Shōseki 峨山绍硕 (1274–1365). Keizan moved to Eikō-ji 永光寺,
built by his lady disciple, nun Sonin 祖忍尼, and her husband, Shinjiki 信直, and


Output:
stayed there for another 4 years. Then Myōhō Sotetsu became the Abbot of Eikō-ji.
In 1325, at the age of ﬁfty-eight, Keizan entered nirvana at Eikō-ji. On the ﬁfteenth
day of the eighth month, he left the following gāthā:
      I plowed and I planted the leisure ground.
      For several times I sold and I bought anew.
      Seedlings and saplings flourished without limit.
      Seen on the dharma platform was a man with a plough.


Output:
Dōgen left posterity with ninety-ﬁve volumes of Shōbōgenzō, and emphasized that
the temples should be the zendō (Zen Halls) for zazen (sitting in meditation). At that
time, many Rinzai masters were well versed not only in Zen teachings but also in
Mikkyō 密教 (Shingon shū 真言宗 belonged to Mikkyō). Keizan, through his
contacts with the Rinzai masters Tōsan Tanshō and Haku’un Egyō, adopted some
of the “flavor” of Mikkyō into Sōtō Zen. He held prayer meetings for the faithful
followers and gave Japanese Sōtō Zen “a widespread and popular appeal.” The
kōan was discarded in theory, but the masters of Sōtō “handled this teaching device
in a somewhat different manner.”
   Keizan’s two principal dharma-heirs were: Myōhō (Meihō) Sotetsu and Gasan
Shōseki. Myōhō was the founder of Kōzen-ji 光禅寺, visited Yuan-China for 11
years and lived to the age of seventy-four. He had more than twenty disciples, and
they were known as the Myōhō-ha 明峰派 (Group or line). Gasan Shōseki was in


Output: 15    Keizan and His Disciples                                                                     151


Output:
charge of Sōji-ji for 40 years. He had twenty-ﬁve notable disciples, and they were
known as Gasan-ha 峨山派 (Group or line). We must not forget to remind our-
selves that while the Gasan line considered Sōji-ji as their base, the Myōhō line
considered Eikō-ji as their base. Although both Eihei-ji and Sōji-ji were considered
as Dai Hon San of the Sōtō School, Sōji-ji became more important than Eihei-ji.
Sōji-ji was recently moved to Tsurumi 鹤见, near Yokohama 横浜.
   Keizan had another disciple, Gida Daichi 只陀大智 (1290–1366), who served
under Kangan Gi’in 寒岩义尹. Daichi studied under Nampo Jōmyō and then under
Keizan. He went to Yuan-China in 1314, when he was 25 years old, and returned in
1325. He accompanied Myōhō Sotetsu in this long journey and became Myōhō’s
dharma-heir. He resided at Shōgo-ji 圣护寺 and lived to the age of seventy-seven.
He was a great poet and left many poems.
   In Apirl 1974, Sōji-ji was celebrating the six hundred and ﬁftieth anniversary in


Output:
memory of Keizan Shōkin. There were the representatives of ﬁfteenth thousand
temples and eight million faithful followers who came from all places to pay their
respects to Keizan. During the assembly, a miracle happened. It was discovered that
the “real body” (“shinshin”) of Master Sekitō Kisen (700–790) was among the
exhibitions. So in June 1975, Sekitō was enshrined in a place of honor at Sōji-ji, at
Tsurumi, near Yokohama.
   Dōgen was aware of the existence of the Five Schools of Zen, but he stuck to
Sōtō-Zen—or Mokushō Zen. Keizan recognized all the Five Schools of Zen, and
praised the special features of different schools. In this spirit, he used the method of
Kanna Zen in a modiﬁed way. He edited one hundred examples of “kōan” with his
own commentaries. However, he paid high respect to the “Five Ranks,” developed
originally by Tōzan and Sōzan.
   Gasan Shōseki (1274–1365) was the Abbot of Daijō-ji at the age of twenty-nine


Output:
(1302). He emphasized the cultivation of Dō (the Way) and revitalized the thinking
(philosophy) of the “Five Ranks.” From now on, the central doctrine of Gasan Zen
was not Dōgen’s Shōbōgenzō, but Tōzan’s “Five Ranks.”
   To quote from Alan W. Watts in his The Way of Zen, p. 103:
     Yet in the late Tang Dynasty the genius and vitality of Zen was such that it was coming to
     be the dominant form of Buddhism in China, though its relation to other schools was often
     very close… This extremely subtle and mature form of Mahayana philosophy (from
     Avatamsaka Sutra) was employed by Tung-shan (Tōzan, 807–869) in developing the
     doctrine of the Five Ranks (wu-wei or in Japanese, go-i), concerning the ﬁvefold rela-
     tionship of the absolute (cheng or shō) and the relative (p’ien or hen), and was related by his
     student Tsao-shan (Sōzan, 840–901) to the philosophy of the I Ching, the Book of Changes.
     …


Output:
Further on, pp. 160–1, and 167–8:
     The kōan system as it exists to-day is largely the work of Hakuin (1685–1768), a for-
     midable and immensely versatile master, who gave it a systematic organization so that the
     complete course of Zen study in the Rinzai School is divided into six stages. There are, ﬁrst,
     ﬁve groups of kōan: 1. Hōsshin, or Dharmakaya kōan. … 2. Kikan, or “cunning barrier”
     kōan. … 3. Gonsen, or “investigation of words” kōan. … 4. Nanto, or “hard to penetrate”
     kōan. 5. Goi, or “Five Ranks” kōan. …
152                                                                    15   Keizan and His Disciples


Output:
The ﬁnal group of kōan are concerned with the “Five Ranks” (goi)—a schematic view of
     the relations between relative knowledge and absolute knowledge, thing-events (shih 事)
     and underlying principle (li 理). The originator of the scheme was Tung-shan (807–869),
     but it arises from the contacts of Zen with the Hua-yen (Kegon) School, and the doctrine of
     the Five Ranks is closely related to that of the fourfold Dhamadhatu. The Ranks are often
     represented in terms of the relative positions of lord and servant or host and guest, standing
     respectively for the underlying principle and the thing-events. Thus, we have:


Output:
1.    The   lord looks down at the servant.
2.    The   servant looks up at the lord.
3.    The   lord (alone).
4.    The   servant (alone).
5.    The   lord and the servant converse together.
     Sufﬁce it to say that the ﬁrst four correspond to the four Dharmadhatu of the Hua-yen
     School, though the relationship is somewhat complex, and the ﬁfth to “naturalness”. In
     other words, one may regard the universe, the Dharmadhatu, from a number of equally
     valid points of view—as many, as one, as both one and many, and as neither one nor many.
     But the ﬁnal position of Zen is that it does not take any special viewpoint, and yet is free to
     take every viewpoint according to the circumstances.


Output:
In Chap. 7 on the Sōtō School in China, mention was made concerning how Shōju
Rōjin gave secret transmission to Hakuin Ekaku concerning the “Five Ranks.”
Quoting again Ruth Fuller Sasaki’s translation in “Zen Dust,” p. 66:
     Shōji Rōjin has said: “In order to provide a means whereby students might directly
     experience the Four Wisdoms, the patriarchs, in their compassion and with their skill in
     devising expedients, ﬁrst instituted the Five Ranks.” What are the so-called Four Wisdoms?
     They are the Great Perfect Mirror Wisdom, the Universal Nature Wisdom, the Marvelous
     Observing Wisdom, and the Perfecting-of-Action Wisdom…


Output:
Gasan Shōseki (1274–1365) as a contemporary of Shūhō Myōchō (1282–1336) and
Musō Soseki (1275–1351) must be given credit for his insight into the importance
of the “Five Ranks.” While Gasan might have adopted some practices from the
Rinzai School, Hakuin would include the Five Ranks in his ﬁfth group of kōans 400
years later.
   Gasan had the following dharma-heirs: Taigen Sōshin 太原宗真 (d. 1370),
Daitetsu Sōrei 大彻宗令 (1333–1408), Tsūgen Jakurei 通幻寂灵 (1323–1391),
and Mugai Enshō 无外圆照 (1311–1381). Taigen Sōshin had two disciples: Baisan
Bunhon 梅山闻本 (d. 1370) and Ryōdō Shinkaku 了堂真觉 (1330–1399). We
shall trace one lineage from Taigen Sōshin to the present.
 (1)     Taigen Sōshin 太源宗真 (d. 1370)
 (2)     Baisan Bunhon 梅山闻本 (d. 1417)
 (3)     Nyochū Tengin 如仲天訚 (1363–1437)
 (4)     Kisan Shōsan 喜山性赞 (1377–1442)
 (5)     Morin Shihan 茂林芝繁 (1393–1487)
 (6)     Sūshi Shōtai 崇芝性岱
 (7)     Kenchū Hantetsu 贤仲繁喆 (1438–1512)
 (8)     Daiju Sōkō 大树宗光


Output:
(8)     Daiju Sōkō 大树宗光
15    Keizan and His Disciples                                                               153


Output:
(9)     Kimpō Jusen 琴峰寿泉
(10)     Tetsusō Seidon 铁叟栖钝
(11)     Shūkoku Chōshun 舟谷长春
(12)     Ketsuzan Tetsuei 杰山铁英
(13)     Hōshi Sōon 报资宗恩
(14)     Gohō Kai’on 五峰海音
(15)     Tenkei Denson 天桂传尊 (1648–1735)
(16)     Zōzan Monkō 像山问厚
(17)     Niken Sekiryō 二见石了
(18)     Reitan Roryū 灵淡鲁龙
(19)     Kakujō Tōsai 觉城东际
(20)     Kakuan Ryōgu 觉庵了愚
(21)     Ryōka Daibai 了杲大梅
(22)     Ungan Guhaku 雪岩愚白
(23)     Baian Hakujun 梅庵白纯
(24)     Taizan Maezumi 太山前际
The author could check this lineage from Taigen Sōshin to Tenkei Denson from the
material available in Y.H. Ku: “History of Japanese Zen Masters,” 1977. From
Zōzan Monkō Daioshō to Taizan Maezumi Rōshi, the author was indebted to the
kindness of Reverend John Daishin Buksbazen, Vice President for Education, Zen
Center of Los Angeles Inc., 927 South Normandie Avenue, Los Angeles, CA. (See
Chart VII A.)
   From Heinrich Dumoulin’s A History of Zen Buddhism, English translation by
Paul Peachey, Pantheon Books, 1963, we like to quote the following passage,
pp. 231–2:


Output:
pp. 231–2:
     Manzan Dōhaku 卍山道白 (1636–1714), a member of the Sōtō sect, vigorously intervened
     against the abuses in the transmission of ofﬁces which, since the end of the Middle Ages,
     had crept in and become rampart owing to the greed of many bonzes. He wrested from the
     shogunate new directives regulating the succession in the temples. His influence extended
     widely and achieved notable improvements. A generation later another Sōtō monk, named
     Tenkei (1648–1735), labored successfully for a religious renaissance. The attraction and
     comprehensibility of his preaching won him a large audience.”


Output:
Tenkei Denson 天桂传尊 (1648–1735) was Gasan Shōseki’s ﬁfteenth-generation
dharma-heir, as traced above. Tenkei’s ninth-generation dharma-heir, Maezumi
Rōshi, came to the USA to spread the teachings of Zen.
   Next we shall trace a lineage from Myōhō Sotetsu to Manzan Dōhaku and
further on to the present day.
 (1)     Myōhō Sotetsu 明峰素哲 (1277–1350)
 (2)     Shugan Dōchin 珠岩道珍 (d. 1387)
 (3)     Tetsuzan Shikaku 彻山旨廓
 (4)     Keigan Eishō 桂岩英昌
 (5)     Chuzan Ryōun 筹山了运 (1350–1432)
 (6)     Gisan Tōnin 义山等仁 (1386–1462)
154                                                      15   Keizan and His Disciples


Output:
(7)   Shōgaku Kenryū 绍岳坚隆 (d. 1485)
 (8)   Kinen Hōryū 几年丰隆 (d. 1506)
 (9)   Teishitsu Chisen 提室智阐 (1461–1536)
(10)   Kokei Shōjun 虎溪正淳 (d. 1555)
(11)   Sessō Yūho 雪窗祐甫 (d. 1576)
(12)   Kaiten Genju 海天玄聚
(13)   Shūzan Shunshō 州山春昌
(14)   Chōzan Senetsu 超山阐越 (1581–1672)
(15)   Fukushū Kōchi 福州光智
(16)   Meidō Yūton 明堂雄暾
(17)   Hakuhō Genteki 白峰玄滴 (1594–1670)
(18)   Gesshū Sōkō 月舟宗胡 (1618–1696)
(19)   Manzan Dōhaku 卍山道白 (1635–1714)
(20)   Gekkan Gikō 月涧义光 (1653–1702)
(21)   Daiyū Esshō 大用慧照
(22)   Kegon Sōkai 华严曹海
(23)   Shōun Taizui 祥云太瑞
(24)   Nichirin Tōgō 日轮当午
(25)   Sonnō Kyōdō 尊应教堂
(26)   Sogaku Reidō 祖岳灵道
(27)   Daishun Bengyū 大俊鞭牛
(28)   Kohō Hakugan 孤峰白岩
(29)   Keidō Chisan 莹堂智璨 (1879–1967)
(30)   Hōun Jiyu 法云慈友
Reverend Keidō Chisan was Chief Abbot of Sōji-ji. The author could trace the
above lineage from Myōhō Sotetsu to Manzan Dōhaku and Gekkan Gikō from the
material available in Y.H. Ku: History of Japanese Zen Masters, 1977, Chart 26,


Output:
with available dates. Note that Manzan Dōhaku was the nineteenth-generation
dharma-heir of Keizan through the Myōhō line, while Tenkei was the
sixteenth-generation dharma-heir of Keizan through the Gasan line. The author was
fortunate to extend the Gasan line from the Manzan line to the present date, through
the courtesy of Reverend P.T.N.H. Jiyu-Kennett 法云慈友, Abbess of Shasta
Abbey, Summit Drive, Mt. Shasta, CA. Reverend Jiyu-Kennett was a dharma-heir
of Keidō Chisan Rōshi (Kōhō Zenji, 1879–1967), who was received by President
Dwight D. Eisenhower at the White House during his visit to the USA. We note that
the Very Reverend Keidō Chisan Zenji was the tenth-generation dharma-heir of
Manzan Daioshō. (See Chart VII.)
   Reverend Keidō Chisan was the author of History of Zen School 禅宗史
(in Japanese), ﬁrst published in the eighth year of the Taishō era (1919), and the
second edition published in the 49th year of the Shōwa era (1974). This History


Output:
included the Zen history both in China and in Japan. Reverend Keidō Chisan was
the 12th Chief Abbot (Dokujū 独住) of Saijō-ji 最乘寺 and the 18th Chief Abbot
(Dokujū 独住) of Sōji-ji. In a postscript to the History of Zen School, Reverend
15   Keizan and His Disciples                                               155


Output:
Iwamoto Shōshun, the 19th Chief Abbot of Daihonzan Sōji-ji praised Reverend
Keidō Chisan very highly.
   During the author’s recent trip to Japan (July 1978), he was eager to ﬁnd the
dharma lineage of Reverend Iwamoto Shōshun, who has retired recently, and also
the lineage of the present Chief Abbot, Reverend Ichikawa Kin’ei. The author,
accompanied by Mrs. Ku, visited Sōji-ji at Tsurumi, near Yokohama, on July 8th.
Besides paying homage to Musai Sekitō Daishi (Zenji) 无际石头大师, the author
requested Reverend Yōsi Takuji (International Section, Sōji-ji) to send him the
lineages of Reverends Iwamoto Shōshun and Ichikawa Kin’ei. On July 7th, the
author visited Kamazawa University, 1-23-1 Komazawa, Setagayaku, Tokyo.
Professor Ryosho Tanaka, through a telephone conversation, introduced the author
to the University Librarian, so that he can look at the new edition of Sōtō-
shu-Zensho (Complete Books of Sōtō Sect). One volume in the Complete Books


Output:
gives the Keifu (lineage lists) and the Index volume is also helpful. The author
visited the main ofﬁce of Sōtō-Shū (2-5-2 Shiba, Minatoku, Tokyo) on July 11, in
order to have more time to check the lineages of not only Iwamoto Shōshun and
Ichikawa Kin’ei, but also Reverend Chin Egyoku, the present Abbot of Eihei-ji.
The author is grateful to Reverend Kichijō Gemmyō 吉成元明 of the Sōtō-Shū
Ofﬁce for much kind assistance. The author must also acknowledge gratefully the
receipt of ofﬁcial lineage documents of Iwamoto Shōshun and Ichikawa Kei’in
from Reverend Yūshi Takagi 高木祐之 Secretary of International Section of
Soji-ji, headed by Reverend Dōshō Saikawa 采川道昭.
   We will start with the lineage of Iwamoto Shōshun 岩本胜俊, the 19th Chief
Abbot of Sōji-ji: (See Chart IX.)
 (1)   Gasan Shōseki (1274–1365)
 (2)   Tsūgen Jakurei (1323–1391)
 (3)   Ryōan Emyō 了庵慧明 (1337–1411)
 (4)   Mukyoku Etetsu 无极慧彻 (1350–1430)
 (5)   Gekkō Shōbun 月江正文 (d. 1463)
 (6)   Ichishū Shō’i 一州正伊 (1416–1487)
 (7)   Kenshitsu Jichō 贤室自超


Output:
(7)   Kenshitsu Jichō 贤室自超
 (8)   Sōnyo Zenhō 嗽恕全芳
 (9)   Seigan Shūyō 青岩周阳 (d. 1542)
(10)   Daishū Anchū 大州安充
(11)   Kōzan Keiryū 兴山圭隆
(12)   Kan’ei Hin’etsu 看荣禀阅
(13)   Yōzan Genshō 用山元照
(14)   Jinzan Reinvo 仁山岭恕
(15)   Setsutei Tonkō 雪庭顿好
(16)   Daisen Hekiden 大宣碧传
(17)   Taidō Shūkoku 泰道秀国
(18)   Rinhō Ryōkyoku 临峰良极
(19)   Nichishin Gijū 日信义重
(20)   Daian Ryōgi 大安良义
156                                              15   Keizan and His Disciples


Output:
(21)   Onzan Ryōkyō 温山良恭
(22)   Kanzan Gihō 寰山义邦
(23)   Tōgai Senshū 洞外仙州
(24)   Daichō Inshū 大超寅州
(25)   Daigu Mansetsu 大愚万拙
(26)   Kai’un Shinryū 海云真龙
(27)   Bukkai Sōkoku 佛海宗国
(28)   Zekkai Shōshun绝海胜俊(岩本)
Reverend Iwamoto Shōshun was honored by the Emperor with the title Shō’ō
Tenshin Zenji 正应天真禅师.
  The lineage of Ichikawa Kin’ei 乙川瑾映 is given below:
 (1)   Myōhō Sosetsu (1277–1350)
 (2)   Shugan Dōchin (d. 1387)
 (3)   Tetsuzan Shikaku 彻山旨廓
 (4)   Keigan Eishō 桂岩英昌
 (5)   Chuzan Ryōun 筹山了运 (1350–1432)
 (6)   Gisan Tōnin 义山等仁 (1386–1462)
 (7)   Shōgaku Kenryū 绍岳坚隆 (d. 1485)
 (8)   Kinen Hōryū 几年丰隆 (d. 1506)
 (9)   Teishitsu Chisen 提室智阐 (1461–1536)
(10)   Hokei Shōjun 虎溪正淳 (d. 1555)
(11)   Sessō Yūho 雪窗祐甫 (d. 1576)
(12)   Kaiten Genshu 海天玄聚
(13)   Shūzan Shunshō 州山春昌
(14)   Chōzan Sen’etsu 超山阐越 (1581–1672)
(15)   Fukushū Kōchi 福州光智
(16)   Meidō Yūton 明堂雄暾
(17)   Hakuhō Genteki 白峰玄滴 (1594–1670)
(18)   Gesshū Sōko 月舟宗胡 (1618–1696)
(19)   Manzan Dōhaku 卍山道白 (1635–1714)
(20)   Meishū Shushin 明洲珠心


Output:
(20)   Meishū Shushin 明洲珠心
(21)   Mitsuzan Dōken 密山道显
(22)   Tatsugan Jakugen 达岩寂玄
(23)   Hokushū Ryōtan 北宗良潭
(24)   Ichihō Kakusen 一峰觉专
(25)   Daizan Senjō 台山千丈
(26)   Tsuzan Tetsushun 通山哲俊
(27)   Zōzan Raidō 象山来道
(28)   Daitetsu Shunjō 大哲俊乘
(29)   Ei’un Bunyū 英蕴文雄
(30)   Zenkai Bunzan 禅海文山
(31)   Yakuran Bunshi 药栏文狮
(32)   Gyōzan (Keizan) Kin’ei 形山瑾映 (See Chart VII.)
15   Keizan and His Disciples                                               157


Output:
Reverend Ichikawa Kin’ei is the present (20th) Chief Abbot of Sōji-ji. The Chief
Abbot is known as Kanshu 贯首. Reverend Ichikawa Kin’ei was honored by the
Emperor with the title: Bukkai Shinkō Zenji 佛海真光禅师.
   Now we follow the lineage of Reverend Chin Egyoku 秦慧玉, the present Abbot
of Eihei-ji, Daihonzan of the Sōtō School in Japan. (See Chart VII.)
 (1)   Myōhō Sosetsu (1277–1350)
 (2)   Shugan Dōchin (d. 1387)
 (3)   Tetsuzan Shikaku 彻山旨廓
 (4)   Kei’oku Teishō 庆屋定绍 (1339–1407)
 (5)   Hakugan Jutei 柏岩树庭
 (6)   Genshitsu Chigen 玄室智玄
 (7)   Tōrin Ton 东林暾
 (8)   Morin Zen’ei 茂林善荣
 (9)   Chikudō Egen 竹堂慧岩
(10)   Gakukai Shōbun 学海性文
(11)   Ten’i Do’etsu 天怡道悦
(12)   Gisan Mon’etsu 怡山文悦
(13)   Iku’ō Dōyō 育翁道养
(14)   Tsūzan Ekei 通山慧馨
(15)   Gaiju San’etsu 快寿山悦
(16)   Chōzan Eiton 朝山永暾
(17)   Kengan Jaku’ei 谦岩寂英
(18)   Gyokugan Raigyū 玉岩懒牛
(19)   Chō’un Katsusō 朝云喝宗
(20)   Raishū Daishin 雷洲大震
(21)   Tanzan Ryōden 单山良传
(22)   Kigai Mokuzen 机外默禅
(23)   Mokuen E’an 默渊慧安
(24)   Taibai Ehō 太梅慧芳
(25)   Mokudō Esshō 默道慧昭


Output:
(24)   Taibai Ehō 太梅慧芳
(25)   Mokudō Esshō 默道慧昭
(26)   Myōhō Egyoku 明峰慧玉 (秦)
The author is much indebted to Reverend Suigan Yogo 翠岩余语 of Saijō-ji 最乘寺,
Daiyūzan 大雄山, Minamo Ashigawa shi, Kanagawa Prefecture, near Tokyo, for
supplying the following lineage: (See Chart IX A.)
 (1)   Gasan Shōseki (1274–1365)
 (2)   Tsūgen Jakurei (1323–1391)
 (3)   Fusai Zenkyū 普济善救 (1347–1405)
 (4)   Gyokusō Ryōchin 玉窗良珍 (d. 1498)
 (5)   Shōkai Jikō 性海慈孝
 (6)   Myōshitsu Etō 明室慧灯
 (7)   Kokugan Shūhō 国岩周邦
 (8)   Suian Shōsen 水庵圣泉
 (9)   Jōan Shōtō 静安性腾
158                                                   15   Keizan and His Disciples


Output:
(10)   San’ō Juin 三应寿寅
(11)   Chūmyō Zenteki 中明全的
(12)   Daisen Junchi 大仙淳智
(13)   Fui Eiryū 不异永龙
(14)   Muin Eiyū 无隐永有
(15)   Ippō Sōjun 一峰宗润
(16)   Kōan Sōshuku 纲庵宗祝
(17)   Kōsetsu Junsa 功雪润作
(18)   Shinan Gentatsu 真庵元达
(19)   Gekkai Sōju 月海宗珠
(20)   Nanryū Sonshun 南龙存舜
(21)   Takujū Uton 晫州有暾
(22)   Gokei Yōton 悟溪羪顿
(23)   Kyohō Yōshū 巨峰羪秀
(24)   Tengan Shunsa 天岩舜佐
(25)   Ōzan Yōsa 王山羪佐
(26)   Hakudō Jurin 白堂树林
(27)   Getsudō Kai’in 月堂海印
(28)   Gekkō Ryōmon 月江良纹
(29)   Kōdō Soun 耕堂祖耘
(30)   Kōhan Tesan 孝槃铁山
(31)   Sōkai Tetsuryū 沧海铁龙
(32)   Umon Katsuryū 禹门活龙
(33)   Shudō Tekkan 守道铁关
(34)   Iseki Tetsugan 维石铁岩
(35)   Tainō Tetshi 确能铁觜
(36)   Zengetsu Suigan 禅月翠岩
The author wishes also to thank Reverend Zendō Matsunaga 松永善道, Abbot of
Zenshū-ji, Sōtō Mission, 123 South Hewitt Street, Los Angeles, CA. 90012, for
helpful suggestions.
   We shall trace one lineage from Keizan’s dharma brother Kangan Gi’in down to
his eighteenth-generation dharma-heir.
 (1)   Kangan Gi’in 寒岩义尹 (1217–1300)


Output:
(1)   Kangan Gi’in 寒岩义尹 (1217–1300)
 (2)   Jinsō Jōki 仁叟净熙 (d. 1364)
 (3)   Nō’ō Gen’e 能翁玄慧
 (4)   Tai’an Ryōun 泰庵了运
 (5)   Kosen Rimō 古泉利蒙
 (6)   Jikuhō Sōsen 竺方崇仙
 (7)   En’ō Shō’ei 圆应正莹
 (8)   Shingan Gentō 心岩元统
 (9)   Seihō Kyōbon 清峰庆梵
(10)   Tekirin Genchi 定林玄智
(11)   Myōzan Shunsatsu 明山春察
(12)   Daiun Genkō 大云玄广
15    Keizan and His Disciples                                                                159


Output:
(13)     Ryūhaku Kōzui 龙伯广瑞
(14)     Dai’en Kōchin 大焉广椿
(15)     Man’an Eichū 万安英种 (1591–1654)
(16)     Raizen Shunyū 懒禅舜融 (1613–1672)
(17)     Ryūban Shō’un 龙蟠松云
(18)     Baihō Jikushin 梅峰竺信 (1633–1707)
(19)     Kō’un Soryō 高云祖棱 (1636–1696) (See Chart VIII.)
Note that Man’an Eichū (1591–1654) was the fourteenth-generation dharma-heir of
Kangan Gi’in, who was a disciple of Tettsū Gikai, visited Sung-China twice, and
founded Daiji-ji. Kangan was a prince, the son of Gotoba Tennō 后鸟羽天皇
(r. 1183–98), and served under Dōgen for 20 years. In 1252, at the age of thirty-six,
Kangan visited China; but his stay came to an abrupt end when he learned about the
demise of Master Dōgen. Kangan then served under Koun Ejō for 10 years. In 1262,
at the age of forty-six, he went to Sung-China for the second time, and visited Mugai
Gi’on 无外义远, Taikō Tokunei 退耕德宁, and Kidō Chigu 虚堂智愚. He brought
Dōgen’s goroku to these masters and asked them to write a Preface and two post-


Output:
scripts. Kangan sailed back to Japan in 1266, with Nampo Jōmyō on the same ship.
    Ryūban Shō’un 龙蟠松云 was Man’an Eichū’s 万安英种 dharma grandson.
Tenkei Denson ﬁrst studied under Ryūban. Ryūban had another disciple, Baihō
Jikushin 梅峰竺信 (1633–1707). Baihō retired at Rin’an-ji 临安寺. Hyōgo, while
Manzan Dōhaku (1636–1714) resided at his retreat Genkō-an 源光庵 at Yōhō 鹰峰
(Hawk’s Peak), outside of Kyoto. These two old masters (Baihō and Manzan) of the
Sōtō School combined their efforts to protect the dharma and rectify the lineage
procedures. Baihō’s ﬁnal residence was at Kōzen-ji 兴禅寺, where he lived to the
age of seventy-ﬁve. His last gāthā reads:
     An old man approaching eighty, feels great to-day. An old ferry-boat has no passenger, but
     ten-thousand miles of white clouds.


Output:
Tenkei Denson (1648–1735) and Doku’an Genkō 独庵玄光 (1630–1698), a
direct disciple of Gesshū Sōrin 月舟宗林 (d. 1687) and a remote dharma-heir along
the Mugai Enshō 无外圆照 line, represented one group in the Sōtō School, which
emphasized the “contents” of dharma, while Gesshū Sōkō 月舟宗胡 (1618–1696),
a direct disciple of Hakuhō Genteki 白峰玄滴 (1594–1670) and a remote
dharma-heir along the Myōhō line, and Manzan Dōhaku 卍山道白 (1636–1714)
represented another group in the Sōtō School which emphasized the “formalism”
rather than the “contents.” Gesshū Sōkō, a seventeenth-generation dharma-heir of
Myōhō (Meihō) Sotetsu, was generally considered one of the most important
Masters who were responsible for the revival of the Sōtō School in the Edo era.
   We have quoted Dumoulin-Peachey’s A History of Zen Buddhism, pp. 231–2, to
show the importance of Manzan Dōhaku (1636–1714) and Tenkei Denson (1648–
1735). Man’an Eichū 万安英种 (1591–1654), who was 27 years older than Gesshū


Output:
Sōkō, should also be considered as one of the masters who were responsible for the
revival of Sōtō Zen. We might mention that Tenkei Denson, who was 36 years
160                                                   15   Keizan and His Disciples


Output:
older than Hakuin, was considered as a Great Master in the Sōtō School, just as
Hakuin was undoubtedly the Great Master in the Rinzai School.
   Now let us trace the Gasan line from Mugai Enshō to Gesshū Sōrin. (See
Chart VIII.)
 (1) Mugai Enshō 无外圆照 (1311–1381)
 (2) Muchaku Myōyū 无着妙融 (1332–1393)
 (3) Nanyō Yūkun 南阳融薰
 (4) Tekirin Yūchū 的林融中
 (5) Getsusan Yūshō 月山融照
 (6) Daihō Yūshin 大芳融真
 (7) Gyokushitsu Yūchin 玉室融椿
 (8) Baikei Yūkun 梅溪融薰
 (9) Getsushun Yūkan 月春融鉴
(10) Koshin Yūkyō 古心融镜
(11) Yōshitsu Yūkyō 阳室融庆
(12) Chōan Yūetsu 畅庵融悦
(13) Yōjaku Yūkyō 养寂融供
(14) Ankō Yūsatsu 安考融察
(15) Kyūgaku Yūtei 久学融贞
(16) Tōfu Yūkiku 东甫融菊
(17) Ichitei Yūton 一庭融顿 (1580–1653)
(18) Sessan Kakudon 雪山鹤昙 (d. 1649)
(19) Gesshū Sōrin 月舟宗林 (d. 1687)
(20) Dokuan Genkō 独庵玄光 (1630–1698)
We have already mentioned before that Dokuan worked closely with Tenkei
Denson. Gesshū Sōrin of the Gasan line and Gesshū Sōkō of the Myōhō line were
contemporaries.
   The following lineage also started from Taigen Sōshin and Baisan Bunhon:


Output:
(1)   Taigen Soshin 太源宗真 (d. 1370)
 (2)   Baisan Bunhon 梅山闻本 (d. 1417)
 (3)   Nyochū Tengin 如仲天訚 (1363–1437)
 (4)   Shingan Dōkū 真岩道空 (1374–1449)
 (5)   Sensō Esai 川僧慧济 (d. 1475)
 (6)   Dainen Jōchin 大年祥椿 (1434–1513)
 (7)   Dairo Ichijun 大路一遵 (1399–1518)
 (8)   Rin’ei Sōfu 林英宗甫 (d. 1531)
 (9)   Daiyō Ichirei 大阳一鸰 (d. 1569)
(10)   Tenyō Ichichō 天阳一朝 (d. 1549)
(11)   Senryū Etan 潜龙慧湛 (d. 1566)
(12)   Tensō Zenchō 天叟善长 (d. 1572)
(13)   Hōzan Tōzen 凤山等膳 (d. 1590)
(14)   Ichichū Zeneki 一柱禅易 (d. 1598)
(15)   Shihō Sōzan 士峰宗山 (1542–1635) (See Chart VII A.)
15   Keizan and His Disciples                                                  161


Output:
Note that Dairo Ichijun (1399–1518), who lived to almost 100 and 20 years of age,
was the ﬁrst Abbot of Kasui-sai 可睡斋, a Sōtō Zen temple at Shizuoka. Rin’ei
Sōfu was the second-generation Abbot; Daiyō, the third-generation; Tenyō, the
fourth-generation; Senryū, the ﬁfth-generation; Tensō, the sixth-generation; Hōzan,
the seventh-generation; Ichichū, the eighth-generation; and Shihō, the ninth-
generation Abbot, respectively.
   Recently, Saiyu Bokuzan 西有穆山 (1821–1910), Ishitsu Musen 维室默仙
(1847–1920), and Shūno Kōdō 秋野孝道 followed as Abbots of Kasui-sai 可睡斋.
(See Appendix III.)
   The Gasan line had more dharma descendants than the Myōhō line. Among
Gasan’s dharma-heirs, Tsūgen Jakurei (1323–1391) had many descendants. Among
Tsūgen’s dharma-heirs were Ryōan Emyō 了庵慧明 (1337–1441), Sekioku
Shinryō 石屋真梁 (1345–1423), Tenyō Soyū 天鹰祖祐 (1336–1413), Tenshin
Jishō 天真自性 (d.1413), and Fusai Zenkyū 普济善救 (1347–1405). Three lines
will be given below. The Tsūgen-Ryōan line: (See Chart IX.)


Output:
(1)   Tsūgen Jakurei 通幻寂灵 (1323–1391)
 (2)   Ryōan Emyō 了庵慧明 (1337–1411)
 (3)   Mukyoku Etetsu 无极慧彻 (1350–1430)
 (4)   Gekkō Shōbun 月江正文 (d. 1463)
 (5)   Taisō Myōkō 泰叟妙康 (1406–1485)
 (6)   Ten’an Genhō 天庵玄彭 (d. 1500)
 (7)   Unkō Shuntoku 雪冈舜德 (1438–1516)
 (8)   Kishū Genkin 喜州玄欣 (d. 1536)
 (9)   Setsu’an Ryōshin 节庵良筠 (1458–1541)
(10)   Tai’ō Tokuyō 泰翁德阳 (1481–1555)
(11)   Zeiten Sōhō 在天宗凤 (1490–1572)
(12)   Kyūshitsu Genchō 久室玄长 (d. 1585)
(13)   Zui’ō Shunzoku 瑞翁俊鷟 (d. 1596)
(14)   Tōshitsu Iten 头室伊天 (1523–1600)
(15)   Ichihō Rinsō 一峰麟曹 (1567–1623)
(16)   Shinrei Chūdō 心灵中道 (d. 1655)
(17)   Jūshū Hodō 十洲补道 (d. 1646)
(18)   Kōgan Kundō 高岩薰道 (d. 1656)
(19)   Fuchū Shūteki 不中秀的 (1621–1677)
(20)   Shigan Baifu 狮岩梅腑 (1636–1680)
(21)   Nyojitsu Shūhon 如实秀本
(22)   Reinan Shūjo 岭南秀恕 (1675–1752)
The Tsūgen-Sekioku line: (See Chart X A.)
 (1)   Tsūgen Jakurei 通幻寂灵 (1323–1391)
 (2)   Sekioku Shinryō 石屋真梁 (1345–1423)
 (3)   Chikukyo Shōyu 竹居正猷 (1380–1461)
 (4)   Chishi Ihan 器之为璠 (1404–1468)


Output:
(4)   Chishi Ihan 器之为璠 (1404–1468)
 (5)   Dai’an Su’eki 大庵须益 (1406–1473)
162                                       15   Keizan and His Disciples


Output:
(6)   Zengan Tōjun 全岩东纯 (d. 1495)
 (7)   Soku’ō Eiman 足翁永满 (1435–1505)
 (8)   Tenfu Zonsa 天甫存佐
 (9)   Kihaku Zuibō 奇伯瑞庞 (1463–1547)
(10)   Jo’ō Eifu 助翁永扶 (d. 1548)
(11)   Kiyō Sōkan 龟洋宗鉴 (1487–1563)
(12)   Isetsu Kyōju 异雪庆珠 (1502–1564)
(13)   Hankō Zon’ei 繁兴存荣 (1514–1571)
(14)   Etsu’ō Jumon 阅翁珠门 (1521–1603)
(15)   Ansō Juyō 安叟珠养 (d. 1604)
(16)   Kiun Rei’in 贵云岭胤 (d. 1619)
(17)   Tetsuson Genju 铁村玄鹫 (1567–1638)
(18)   Reishitsu Zenju 岭室禅鹫 (1579–1636)
(19)   Kokugi Sōchin 国嵬宗珍
The Tsūgen-Tenyō Line:
 (1)   Tsūgen Jakurei (1323–1391)
 (2)   Tenyō Soyū 天鹰祖祐 (1336–1413)
 (3)   Tensen Somyō 天先祖命 (1367–1458)
 (4)   Jiki’ō Sōren 直翁宗廉 (d. 1446)
 (5)   Kaisō Eibai 魁叟永梅
 (6)   Kyū’ō Eichō 久翁英长
 (7)   Ki’ei Kyōgaku 辉英庆萼
 (8)   Sensō Donshū 宣叟昙周
 (9)   Chōgaku Soshū 超鹗祖宗
(10)   Sanju Shūtai 山就周泰
(11)   Kyūzan Ken’etsu 久山贤悦
(12)   Meisō Shūken 明叟周见
(13)   Tentaku Gi’on 天泽义恩
(14)   Tai’oku Monshun 确屋文春
(15)   Nichizan Jurin 日山树林
(16)   Tenzan Shū’eki 天山周益
(17)   Ka’un Onryō 佳云恩陵
(18)   Nan’yō Donju 南阳嫩寿


Output:
(17)   Ka’un Onryō 佳云恩陵
(18)   Nan’yō Donju 南阳嫩寿
(19)   Tenhō Donhaku 天宝嫩白
(20)   Tenkō Donryō 天江嫩良
(21)   Roshū Eiteki 芦洲英荻
(22)   Ichisen Shūson 乙先秀存
(23)   Kyūgan Denshō 久岩传昌
(24)   Shūgan Zentei 周岩全鼎
(25)   Itsuzan Bakushū 逸山博秀
(26)   Hokusen Sokan 北州祖关
(27)   Monkei Muin 闻桂无隐
(28)   Ichimyō Shōrin 一明祥麟
15   Keizan and His Disciples                                            163


Output:
(29)   Getsukō Kanda 月耕灌田
(30)   Yōzan Sozui 要山祖髓
(31)   Bokuan Sandō 牧庵山童
(32)   Setsudō Gyōrin 雪堂晓林
(33)   Sengai Ekidō 旃崖奕堂 (1805–1879)
Sengai Ekidō was Abbot of Sōji-ji and concurrently Kanchō 贯长 of the Sōtō-shū
Group. (See Appendix II.)

Appendix I

Chief Abbots (Kanshu) of Eihei-Ji 永平寺贯首


Output:
Chief Abbots (Kanshu) of Eihei-Ji 永平寺贯首

 (1)   Dōgen 道元 (1200–1253)
 (2)   Koun Ejō 孤云怀奘 (1198–1280)
 (3)   Tettsū Gikai 彻通养介 (1219–1309)
 (4)   Gi’en义演 (d. 1314)
 (5)   Gi’un义云 (1253–1333)
 (6)   Donki 昙希
 (7)   Iichi 以一
 (8)   Kishun 喜纯
 (9)   Sōgo 宋吾
(10)   Eichi 永智
(11)   Soki 祖机
(12)   Ryōkan 了鉴
(13)   Kenkō 建纲
(14)   Kenzei 建撕
(15)   Kōshū 光周
(16)   Sōen 宗缘
(17)   Ikan 以贯
(18)   Sotō 祚栋
(19)   Sokyū 祚久 (d. 1610)
(20)   Daien Monkaku 大圆门鹤 (d. 1615)
(21)   Kaigen Sōeki 海岩宗奕 (d. 1621)
(22)   Jōchi Soten 常智祚天 (d. 1631)
(23)   Butsuzan Shūsatsu 佛山秀察 (d. 1641)
(24)   Kohō Ryūsatsu 孤峰龙札 (d. 1646)
(25)   Hokugan Ryōton 北岸良顿 (d. 1648)
(26)   Tenkai Ryōgi 天海良义 (d. 1650)
(27)   Ryōgan Eishun 岭岩英俊 (d. 1674)
(28)   Hokushū Monsho 北洲门渚 (d. 1660)
(29)   Tesshin Gyoshū 铁心御州 (d. 1664)
164                                       15   Keizan and His Disciples


Output:
(30)   Kōshō Chidō 光绍智堂 (d. 1670)
(31)   Gesshū Sonkai 月洲尊海 (d. 1682)
(32)   Dairyō Gumon 大了愚门 (d. 1687)
(33)   San’in Tetsuō 山阴彻翁 (d. 1700)
(34)   Fukushū Kōiku 馥州高郁 (d. 1688)
(35)   Handō Kōzen 版桡晃全 (d. 1693)
(36)   Yūhō Honshuku 融蜂本祝 (d. 1700)
(37)   Sekigyū Tenryō 石牛天梁 (d. 1714)
(38)   Ryokugan Gonryū 绿岩岩柳 (d. 1716)
(39)   Shōten Sokuchi 承天则地 (d. 1684)
(40)   Daiko Katsugen 大虚喝玄 (d. 1736)
(41)   Gikō Yūzen 义晃雄禅 (d. 1740)
(42)   Kōjaku Engetsu 江寂圆月 (d. 1750)
(43)   Ougen Mitsugan 央元密岩 (d. 1761)
(44)   Daikō Etsushū 大晃越宗 (d. 1758)
(45)   Hōzan Tankai 宝山湛海 (d. 1771)
(46)   Misan Ryōjun 弥山良顺 (d. 1771)
(47)   Tenkai Tōgen 天海董元 (d. 1786)
(48)   Seizan Taimyō 成山台明 (d. 1793)
(49)   Daikō Kokugen 大耕国元 (d. 1794)
(50)   Gento Sokuchū 玄透即中 (d. 1807)
(51)   Reigaku Egen 灵岳惠源 (d. 1806)
(52)   Dokuyū Senpō 独雄宣峰 (d. 1835)
(53)   Busshin Ikai 佛星为戒 (d. 1818)
(54)   Bakuyō Mankai 博容卍海 (d. 1821)
(55)   Ensan Dai’in 缘山大因 (d. 1826)
(56)   Mu’an Ungo 无庵云居 (d. 1827)
(57)   Saian Urin 载庵禹隣 (d. 1845)


Output:
(57)   Saian Urin 载庵禹隣 (d. 1845)
(58)   Dōkai Daishin 道海大信 (d. 1844)
(59)   Kanzen Chōsō 观禅眺宗 (d. 1848)
(60)   Ga’un Dōryū 卧云童龙 (d. 1870)
(61)   Kankei Mitsuun 环溪密云 (d. 1884)
(62)   Tekkan Setsukō 铁肝雪鸿 (d. 1885)
(63)   Rosan Takusō 鲁山琢宗 (1836–1897)
(64)   Daikyū Goyu 大休悟由 (1833–1915)
(65)   Fukusan Mokudō 福山默童 (d. 1916)
(66)   Ishitsu Mokusen 维室默仙 (1846–1920)
(67)   Hokuno Genhō 北野元峰 (d. 1933)
(68)   Mokudō Esshō 默道慧昭 (d. 1944)
(69)   Hakuryū Tenzan* 白龙天山 (d. 1941)
(70)   Katsuryu Zenkai* 活龙禅戒 (d. 1947)
(71)   Gyokudō Ryūsen* 玉堂珑仙 (1876–1968)
(72)   Kunzan Gen’i* 训山玄彝 (d. 1944)
Appendix I                                                            165


Output:
(73)   Sogaku Taizen* 祖学泰禅 (d. 1968)
(74)   Baku’ei Taishun 博裔泰舜 (d. 1975)
(75)   Shūhō Reirin 鹫峰灵林 (山田)
(76)   Meihō Egyoku 明峰慧玉 (秦)
                                     *Also Chief Abbot (Dokujū) of Sōji-ji

Appendix II

Chief Abbots (Dokūju) of Sōji-Ji 总持寺独住


Output:
Chief Abbots (Dokūju) of Sōji-Ji 总持寺独住

 (1)   Sengai Ekidō 旃崖奕堂 (1805–1879)
 (2)   Daioka Bais’en 大冈楳仙 (1825–1901)
 (3)   Bokuzan Kinei 穆山瑾英 (1821–1910)
 (4)   Bokugyū Sodō 牧牛素童 (d. 1920)
 (5)   Bokuei Sekizen 穆英石禅 (d. 1927)
 (6)   Genkō Dōzan 玄光道山 (d. 1929)
 (7)   Shuno Kōdō 秋野孝道 (1858–1934)
 (8)   Raiju Taion 雷澍泰音 (d. 1934)
 (9)   Tenyū Dōkai 天祐道海 (d. 1940)
(10)   Hakuryū Tenzan* 白龙天山 (d. 1941)
(11)   Katsuryū Zenkai* 活龙禅戒 (d. 1947)
(12)   Gyokudō Ryūsen* 玉堂珑仙 (1876–1968)
(13)   Hōun Kaiju 宝云界珠 (d. 1943)
(14)   Jissan Tokuryū 实山笃立 (d. 1943)
(15)   Kunzan Gen’i* 训山玄彝 (d. 1944)
(16)   Sogaku Taizen* 祖学泰禅 (d. 1968)
(17)   Hongyō Genshū 本行玄宗 (d. 1963)
(18)   Keidō Chisan 莹堂智灿 (1879–1967)
(19)   Zekkai Shōshun 绝海胜俊 (Iwamoto 岩本)
(20)   Gyōzan Kinei 形山瑾英 (Ichikawa 乙川)
                                   * Also Chief Abbot (Kanshu) of Eihei-ji
166                                                   15   Keizan and His Disciples


Output:
NOTE: The author wishes to acknowledge his indebtedness to Reverend Nobuko
Yokoyama of Sōji-ji for supplying the information for Appendices I and II at the
end of this chapter.

Appendix III

Abbots of Kasui-sai (Sōtō School) 可睡斋历代住持


Output:
(1)   Nyochū Tengin 如仲天訚 (1363–1437)
 (2)   Shingan Dōkū 真岩道空 (1374–1449)
 (3)   Sensō Esai 川僧慧济 (d. 1475)
 (4)   Dainen Jōchin 大年祥椿 (1434–1513)
 (5)   Dairo Ichijun 大路一遵 (1399–1518)
 (6)   Rin’ei Sōfu 林英宗甫 (d. 1531)
 (7)   Daiyō Ichirei 大阳一鸰 (d. 1569)
 (8)   Tenyō Ichicho 天阳一朝 (d. 1549)
 (9)   Senryū Etan 潜龙慧湛 (d. 1566)
(10)   Tensō Zenchō 天叟善长 (d. 1572)
(11)   Hōzan Tōzan 凤山等膳 (d. 1590)
(12)   Ichichū Zeneki 一柱禅易 (d. 1598)
(13)   Shihō Sōzan 士峰宋山 (1542–1635)
(14)   Ichiki Esaku 一机慧策 (d. 1626)
(15)   Dōchū Untatsu 道中云达 (d. 1633)
(16)   Taiden Sonkō 泰传存康 (d. 1633)
(17)   Ichitō Shūten 一东秀天 (d. 1642)
(18)   Katei Tonshū 华亭豚秀 (d. 1654)
(19)   Fugai Tōden 不外东传 (d. 1658)
(20)   Meizan Daiyo 名山大誉 (d. 1658)
(21)   Kigai Rei’iku 贵外岭育 (d. 1666)
(22)   Tanzan Reikō 丹山岭香 (d. 1672)
(23)   Ichisō Tsūten 一松通天 (d. 1679)
(24)   Keigan Jusen 桂岩寿仙 (d. 1680)
(25)   Tairei Insaku 太岭寅朔 (d. 1696)
(26)   Mokugai Monshitsu 默外门室 (d. 1701)
(27)   Kyōjaku Geikun 教寂艺训 (d. 1700)
(28)   Tōshū Shinkai 东洲真海 (d. 1718)


Output:
(28)   Tōshū Shinkai 东洲真海 (d. 1718)
(29)   Daitsū Kandō 大通贯道 (1658–1736)
(30)   Getsukan Tanryō 月关湛亮 (d. 1722)
(31)   Daishō Kōkoku 大昶光国 (d. 1753)
(32)   Dairyō Zentō 大梁禅栋 (d. 1752)
(33)   Dōzan Shuken 道山守贤 (d. 1776)
(34)   Tenrin Kō’in 天伦光音 (d. 1784)
(35)   Kankoku Kōsui 观国光锥 (d. 1796)
Appendix III                                                            167


Output:
(36)   Jōgen Dai’in盛元大胤 (d. 1794)
(37)   Rodō Tankyū 鲁道担休 (1738–1802)
(38)   Inkō Kyūkaku 因孝休觉 (d. 1836)
(39)   Kankai Kyūhō 宽海休丰 (d. 1836)
(40)   Daikō Jitsu’ei 大光实英 (d. 1843)
(41)   Dōkai Kyōzen 道快亨全 (d. 1848)
(42)   Tenrei Gendō 天岭玄童 (d. 1856)
(43)   Jōgan Ryōzen 静岩亮禅 (d. 1868)
(44)   Suigan Kōshū 碓山兴宗 (d. 1868)
(45)   Rinhō Yozen 林峰要禅 (d. 1870)
(46)   Kyogaku Genrei 巨岳玄龄 (d. 1872)
(47)   Bokuzan Kin’ei 穆山瑾英 (1821–1910)
(48)   Ishitsu Mokusen 维室默仙 (1846–1920)
(49)   Dainin Kōdō 大忍孝道 (1858–1934)
(50)   Kandō Butsusen 乾堂物先 (1867–1930)
(51)   Gyokudō Ryūsen 玉堂珑仙 (1876–1968)
(52)   Dainin Kin’ei 大忍金荣 (1895–1971)
# 33–# 39, # 43 and # 44 belonged to the Jaku’en line 寂圆派
# 40–# 42 belonged to the Shingan line 真岩派
# 45–# 47 belonged to the Myōhō line 明峰派
NOTE: The author is indebted to Reverend K. Itabashi 板桥兴宗 of Soji-ji Soin 总
持寺祖院 at Monzencho, Fugeshigun, Ishikawa Prefecture, 927-21, Japan, for
supplying the above list of Abbots of Kasui-sai 可睡斋.
Chapter 16
Shinetsu Kōchū and Forty-Six Sects


Output:
Shinetsu Kōchū (1642–1696) was the founder of Shinetsu Sect (Ryū) in Japan.
There were altogether forty-six Sects (or Ryū’s) in Japanese Zen. Each Sect or Ryū
had a founder. These founders were either Zen Masters who came to Japan from
China or Japanese Zen Masters who visited China in the Sung Dynasty or Yuan
Dynasty. In time sequence, Ingen Ryūki was the founder of the forty-ﬁfth Sect or
Ryū, and Shinetsu Kōchū was the founder of the forty-sixth Sect or Ryū. Ingen’s
Sect was also known as the Ōbaku School in Japan.
   In Chap. 14, the lineage of Dōgen Kigen (1200–1253) was traced from Tōzan
Ryōkai (807–869) to Fuyō Dōkai (1043–1118) and then through Fuyō Dōkai’s
disciple Tanka Shijun (1064–1119) to Tendō Nyojō (1162–1268), the teacher of
Dōgen. It was stated that Fuyō Dōkai had two principal disciples: Tanka Shijun
(1064–1119), whose disciples flourished in the southeastern part of China, and
Rokumon Jikaku (d. 1117), whose dharma descendants flourished in northern


Output:
China. In fact, the Tanka Shijun line led to Dōgen Kigen, who was the founder of
the Sōtō School in Japan. The Rokumon line led to Shinetsu Kōchū, the founder of
the forty-sixth Sect in Japan. The lineage from Rokumon to Shinetsu is given
below. (See Chart X.)
 (1)   Rokumon Jikaku (d. 1117) 鹿门自觉
 (2)   Fushō Kiben (1081–1149) 普照希辩
 (3)   Reigan Sōhō (1114–1173) 灵岩僧宝
 (4)   Ōsan Shitei 王山师体
 (5)   Seggan Eman (d. 1206) 雪岩慧满
 (6)   Manshō Kōshū (1166–1246) 万松行秀
 (7)   Shōshitsu Fukuyu (1203–1275) 少室福裕
 (8)   Shōshitsu Buntai (d. 1289) 少室文泰
 (9)   Hō’ō Fukugū (1245–1313) 宝应福遇
(10)   Shōshitsu Bunsai (1273–1352) 少室文才
(11)   Man’an Shigen 万安子严
(12)   Gyōnen Ryōkai (1335–1421) 凝然了改
(13)   Gukū Keihyō (1383–1452) 俱空契斌
(14)   Muhō Kashō (1420–1483) 无方可从


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd                  169
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_16
170                                                   16   Shinetsu Kōchū and Forty-Six Sects


Output:
(15)   Gesshū Bunsai (1452–1524) 月舟文载
(16)   Sōkyō Sōsho (1500–1567) 宗镜宗书
(17)   Unkū Shōchū (1514–1588) 蕴空常忠
(18)   Mumyō Ekei (1548–1618) 无明慧经
(19)   Tō’en Genkyō (1577–1630) 东苑元镜
(20)   Kakurō Dōshō (1592–1659) 觉浪道盛
(21)   Katsudō Daibun 阔堂大文
(22)   Shinetsu Kōchū (1642–1696) 心越兴俦
Since Fuyō Dōkai was the eighth-generation dharma-heir of Tōzan Ryōkai, and
Shinetsu was the twenty-ﬁrst-generation dharma-heir of Fuyō Dōkai, Shinetsu
became the twenty-ninth-generation dharma descendant of Tōzan Ryōkai, the
founder of the Sōtō School in China.
   Shinetsu was a native of Hangchow (Chekiang Province). He was born in 1642,
the ﬁfteenth year of the Chung-chen (Sūtei) era under the reign of the last Emperor
of the Ming Dynasty. He became a monk at Pao-En Temple (Hōen-ji). At the age of
thirty (1671), he was a disciple of Katsudō Daibun, who was Mumyō Ekei’s
third-generation dharma descendant. Katsudō was Tō’en Genkyō’s dharma
grandson and a direct disciple of Kakurō Dōshō (1592–1659). Note that Kakurō


Output:
was born in the same year 1592 as Ingen Ryūki (1592–1673), who went to Japan in
1654. The ﬁrst Emperor Shun-Chih (Junji) of the Ch’ing Dynasty reigned from
1644 to 1661. When Shinetsu was 33 years old, in 1674, the thirteenth year in the
era of Emperor Kang-Shi (Kōki), he was enlightened and received the Inka from
Katsudō. Shinetsu resided at Yun-Fu Temple (Eifuku-ji) at the West Lake
(Hangchow) and led a quiet religious life. Abbot Chen I (Chōitsu), who went to
Japan earlier and resided at Kōfuku-ji at Nagasaki, secretly sent a message to
Shinetsu inviting him to go to Japan. So in 1677, the sixteenth year of the Kang-Shi
era, Shinetsu sailed to Nagasaki, Japan. Since Shinetsu was a direct dharma
descendant of the Chinese Sōtō School, many members of the Japanese Sōtō
School came to pay high respect to him. A number of courtesy poems were
exchanged between the new master and the Japanese admirers.
   Mokushitsu 默室 and Ryūtai Gosan 龙泰鳌山 were with Shinetsu since his


Output:
arrival at Nagasaki. Ryūtai Gosan presented the Master with the following welcome
poem:
   For thirty years we have been searching for knowledge.
   Ordinarily we wish to talk about the source of Sōtōshū.
   On our ﬁrst meeting, suddenly we could not ﬁnd words.
   It is like the children meeting their unfamiliar mother.


Output:
Shinetsu replied:
   From the South I have tried to ﬁnd out the real meaning.
   The lock of VOID breaks and the true source is revealed.
   One realizes the unique transmission coming from the West.
   The non-duality dharma-gate opens widely in all ten directions.
16   Shinetsu Kōchū and Forty-Six Sects                                                       171

On the New Year’s Day of 1694, Shinetsu addressed the assembly of faithful
followers:
      All wind and light ﬁll my eyes and present a new vista.
      It is propitious to meet on the New Year Day of three beginnings. (First year, ﬁrst month
      and ﬁrst day)
      The festival suitable for the occasion is celebrated everywhere.
      The Imperial designs should be fulﬁlled in the coming months and years.


Output:
It is the New Year Day. It is the fresh Spring.
      Both the season and the day have functions true to nature.
      The plum blossoms at the corner of the wall look at Spring.
      We are glad that the plum blossoms have possessed the Spring.

      We humbly wish that we begin the New Year by worshipping Buddha.
      The days of Emperor SHUN (Legendary) will always be bright.
      All crops will have good harvest, and things are abundant.
      The Imperial wind will spread like the warm wind from the South.

      All peace and tranquility are maintained throughout the Four Seas.
      The Emperor of Peace pays homage to Heaven on the New Year Day.
      All is quiet and clear in eight directions.
      Envoys from ten-thousand countries will come to pay homage to the Imperial Throne.
      AH!


Output:
On his ﬁrst arrival, Shinetsu was courteously welcomed by General (Shogun)
Ommon. At Tentoku-ji 天德寺, seventeen thousand faithful followers assembled to
receive his blessings. In 1694, when Shinetsu was 53 years old, Tentoku-ji was
renamed Gien-ji 只园寺. His dharma disciples included Mokushitsu (Chief Priest),
Ryūtai Gosan, Goun Hōdon, Tenshū Hōrei, Sōyō Tanshin 总 丹心, Daichū
Kensan 大中建山, Seishō Nyojitsu 青松如实, and Keisan Dokuan 经山独庵.
Shinetsu was well versed in poetry, painting, and music. He played the seven-string
“chin” and left sixteen music compositions. His two music disciples were as fol-
lows: Jinken Chikudō 人见竹洞 and Sanho Kinsen 杉浦琴川. He lived to the age
of ﬁfty-seven.
   Goun Hōdon 吴云法昙 had the following dharma-heirs: (1) Rasan Kaiten 兰山
界天, (2) Tenshin Kaikō 天真界高, (3) Daijaku Kaisen 大寂界仙, and (4) Zensan
Kai’en 禅山界圆.
   Tenshū Hōrei 天湫法礼 had the following dharma-heirs: (1) Daishi Kai’en 大志
界圆, (2) Daichū Kaimō 大虫界猛, (3) Taisan Kaitsū 泰山界通, (4) Misan Kaiga


Output:
眉山界峨, (5) Tairei Kai’un 泰岭界云, (6) Dai’en Kaitan 大渊界湛, (7) Daitetsu
Kaigo 大彻界悟, (8) Daikō Kaisō 大纲界宗, (9) Hyakusen Kaigō 百川界合,
(10) Mitsugan Kai’un 密岩界云, and (11) Genkai Kaishin 玄海界心.
   Rasan had ﬁve disciples whose names were known. Similarly, Daijaku had six
disciples, and Zensan had ﬁve disciples.
   As Shinetsu was the forty-sixth and the last Zen Sect’s founder, and Ingen Ryūki
was the founder of the forty-ﬁfth Zen Sect, both represented the last two Masters who
were invited to Japan from China. The Zen Schools in China—from the end of Ming
Dynasty to the beginning of the Chinese Republic (1912)—belonged to the Rinzai
172                                             16   Shinetsu Kōchū and Forty-Six Sects


Output:
and Sōtō schools. However, in Japan, Ingen Ryūki founded a third school—the
Ōbaku School. Now, Gien-ji, the home base of Shinetsu, was considered in Japan as
belonging to the Ōbaku School. Note that Ingen was from the Chinese Rinzai School,
while Shinetsu was from the Chinese Sōtō School. However, both represented Zen
priests of late Ming period. In the era of Edo, there were many Chinese merchants
from Nanking, Foochow, and Changchow (Fukien Province), who wished to
establish their own Buddhist temples and invite Zen Masters from China to preside
over them. Thus, Kōfuku-ji 兴福寺, Fukusai-ji 福济寺, and Sūfuku-ji 崇福寺 were
established. As the word “fuku” means blessing, these temples were known as the
temples of three bliss (or three “temples of bliss”). There were numerous Chinese Zen
monks in these three temples, as well as at the Shōfuku-ji 圣福寺. All these temples
were incorporated into the Ōbaku Sect. As a late comer, and as a master without


Output:
bringing some twenty disciples of his own from China, Shinetsu faced some difﬁ-
culties in developing his own Sect into a big school of his own.
   The forty-six Sects (Ryū’s) of Zen in Japan were listed below. (The Masters who
came from China would be designated by an asterisk*).
 (1)   Myōan Eisai (1141–1215) 明庵荣西
 (2)   Dōgen Kigen (1200–1253) 道元希玄
 (3)   Tenyū Shijun 天佑思顺
 (4)   Enji Ben’en (1202–1280) 圆尔辩圆
 (5)   Seisai Hōshin (1150–1250) 性才法心
 (6)   Myōken Dōyū (1201–1256) 妙见道祐
 (7)   Gottan Funnei* (1197–1276) 兀庵普宁
 (8)   Ryōnen Hōmyō (d. 1251) 了然法明
 (9)   Mugaku Sogen* (1226–1286) 无学祖元
(10)   Shinchi Kakushin (1207–1298) 心地觉心
(11)   Rankei Dōryū* (1213–1278) 兰溪道隆
(12)   Shōzen Muden 圣禅无传
(13)   Tōden Shōso 东传正祖
(14)   Daikyū Shōnen* (1215–1289) 大休正念
(15)   Mushō Jōshō (1234–1306) 无象静照
(16)   Shōkoku Keisen 樵谷桂仙
(17)   Kyōdō Kakuen* (1244–1306) 镜堂觉圆
(18)   Nampo Jōmyō (1235–1308) 南浦绍明
(19)   Kyōsan Shigen 巨山志源
(20)   Shōrin Kyūrin 盛林琼林
(21)   Saikan Sudon* (1249–1306) 西涧子昙


Output:
(21)   Saikan Sudon* (1249–1306) 西涧子昙
(22)   Issan Innei* (1247–1317) 一山一宁
(23)   Tōri Kō’i* (d. 1318) 东里弘会
(24)   Tōmyō Enichi* (1272–1340) 东明惠日
(25)   Tōryō Eisho* (d. 1365) 东陵永屿
(26)   Reisan Dō’in* (1255–1325) 灵山道隐
(27)   Seitetsu Shōchō* (1274–1339) 清拙正澄
(28)   Myōkyoku Soshun* (1262–1336) 明极楚俊
16   Shinetsu Kōchū and Forty-Six Sects                                   173


Output:
(29)   Jikusen Bonsen* (1242–1348) 竺仙梵仙
(30)   Getsurin Dōkyō (1293–1351) 月林道皎
(31)   Sekishitsu Zenkyū (1294–1389) 石室善玖
(32)   Betsuden Myō’in 别传妙胤
(33)   Onkei Soyū (1286–1344) 远溪祖雄
(34)   Muin Genkai (d. 1358) 无隐元晦
(35)   Myōshū Seitetsu (d. 1347) 明叟齐哲
(36)   Gyōkai Honjō (d. 1352) 业海本净
(37)   Kosen Ingen (1295–1374) 古先印元
(38)   Fuku’an Sōki (1280–1358) 复庵宗己
(39)   Kansai Ginan 关西义南
(40)   Chūgan Engetsu (1300–1375) 中岩圆月
(41)   Mumon Gensen (1323–1390) 无文元选
(42)   Ikō Ken 以亨兼
(43)   Daisetsu Sonō (1313–1377) 大拙祖能
(44)   Guchū Shūkyū (1323–1409) 愚中周及
(45)   Ingen Ryūki* (1592–1673) 隐元隆琦
(46)   Shinetsu Kōchū* (1642–1696) 心越兴俦
There were 16 Masters who came from China, 15 Masters who visited Sung-China,
and 15 Masters who visited Yuan-China.
Bibliography


Output:
A History of Zen Buddhism, by Heinrich Dumoulin, S. J., English translation by Paul Peachey,
   Pantheon Books, New York, 1963.
Bodhidharma’s Lüeh-pien Ta-cheng Ju-tao Ssu-hsing 菩提达摩略辨大乘入道四行 (Bodaidaruma
   Ryakuben Daijō Nyudō Shigyō), by Tan-lin 昙琳.
Bukkyō Dainen Hyō 佛教大年表, by Mōgetsu Shinkyō 望月信亨, 1st ed. 1909; 2nd ed. 1930;
   3rd ed. 1937; 4th ed. 1955.
Ch’an-chi Kai-shih Lu of Abbot Lai Ko 来果禅师禅七开示录 “(Zenshichi Kaiji Roku of Raika
   Zenji)”, recorded by Tao-chen 道真 (Dōshin), 1954.
Ch’an-tsung Chi-cheng 禅宗集成 (Zenshū Shūsei), Selections from Manji Zoku Zōkyō 卍续藏经.
Ch’an-tsung Shih-chen Chi 禅宗师承记 (Zenshū Shijō Ki), by Y. H. Ku, Chen Shan Mei
   Publishing Co., Taipei, 1976.
Cheng-fa-yen-tsang (Shōbōgenzō), by Dōgen Kigen (1200–1253), recorded by Koun Ejō 孤云怀奘.
Cheng-fa-yen-tsang 正法眼藏 (Shōbōgenzō), by Ta-hui Tsung-kao (Daie Sōkō, 1089–1163).
Cheng-yuan Liao-chi 正源略集 (Shōgen Ryakushū), compiled by Pao-lun Tsi-yuan 宝轮际源
   (Hōrin Saigen) and Chao-yueh Liao-chen 昭月了贞 (Shōgetsu Ryōtei, 1729–1785), supple-


Output:
ment by Pao-lin Ta-chen 宝林达珍 (Hōrin Tatsuchin).
Chia-tai Pu-teng Lu 嘉泰普灯录 (Katai Futō Roku), compiled by Lei-an Cheng-shou 雷庵正受
   (Raian Shōju, 1146–1208).
Chien-chung Ching-kuo Hsü-teng Lu 建中靖国续灯录 (Kenchū Seikoku Zokutō Roku), also
   known as Hsü Teng Lu (Zokutō Roku), compiled by Fu-kuo Wei-po 佛国惟白 (Bukkoku
   Ibyaku).
Ching-te Chuan-teng Lu 景德传灯录 (Keitoku Dentō Roku), compiled in 1004 A.D. by Taoyuan
   道原 (Dōgen).
Chuan-fa Cheng-tsung Chi 传法正宗记 (Denhō Shōsō Ki), compiled by Chi-sung 契嵩 (Kaisū,
   1007–1072).
Chung-ko Ku-tsun-su Yu-lu 重刻古尊宿语录 (Jukoku Kosonshuku Goroku), compiled in1267 by
   Chueh-hsin (Kakushin) 觉心.
Chung-kuo Ch’an-tsung Shih 中国禅宗史 (Chūkoku Zenshū Shi), by Reverend Yin-shun 印顺,
   Taipei, 1975.
Chung-kuo Fo-chiao Shih 中国佛教史 (Chūkoku Bukkyō Shi), by Chiang Wei-chiao 蒋维乔,
   Shanghai, 1928.
Denkō Roku 传光录 (Transmission of the Light), by Keizan Shōkin 莹山绍瑾 (1268–1325).
Dharma Records of Abbot Hsu Yun 虚云和尚法汇, edited by Tsen Hsueh-lu 岑学吕, HongKong,
   1953.


Output:
1953.
Essays in Zen Buddhism, by Daisets Teitarō Suzuki 铃木大拙贞太郎, Grove Press, New York
   (First Series, 1949, 1961).
History of Chinese Zen Buddhism 中国禅宗史 (in Chinese), by Reverend Yin-shun 印顺, Taipei,
   1975.


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd                            175
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6
176                                                                                Bibliography


Output:
Hsü Chuan-teng-lu 续传灯录 (Zoku Dentō Roku), compiled by Yuan-chi Chu-ting 圆极居顶
    (Enki Kochō, d. 1404).
Hsü Tsang Ching 续藏经 (Zoku Zōkyō) (in Chinese), Hong Kong.
Hsū-kai Ku-tsun-su Yü-yao 续开古尊宿语要 (Zokukai Kosonshuku Goyō), compiled by Huishih
    Shih-ming 晦室师明 (Kaishitsu Shimei).
Jih-pen Ch’an-seng Nieh-pan Chi 日本禅僧涅槃记 (in Chinese), by Tseng Pu-hsin 曾普信.
Jih-pen Ch’an-seng Shih-chen Chi 日本禅僧师承记 (in Chinese), by Y. H. Ku, Chen Shan Mei
    Publishing Co., Taipei, 1977.
Kao Seng Chuan (Kōsō Den), Vol. I, compiled by Hui-chiao 慧皎 (Ekyō).
Kao Seng Chuan (Kōsō Den), Vol. II, or Hsü Kao Seng Chuan 续高僧传 (Zoku Kōsō Den),
    compiled by Tao-hsuan 道宣 (Dōsen, 596–667).
Kao Seng Chuan (Kōsō Den), Vol. III, compiled by Tsan-ning 赞宁 (Sannei).
Kinse Zenrin Sōhō Den 近世禅林僧宝传 (in Chinese), Vol. I, by Doku’en Jōju 独园承珠,1890,
    1973; Vols. II and III by Shōhata Buntei 小畠文鼎, 1938, 1973.
Ku-tsun-su Yü-yao 古尊宿语要 (Kosonshuku Goyō), compiled by Seng-ting Shou-tse 僧挺守赜
    (Sōtei Shusaku) and published in 1144.


Output:
(Sōtei Shusaku) and published in 1144.
Lao Tzu: Tao Teh Ching 老子道德经 (translation), translated by John C. H. Wu 吴经熊,
    St.John’s University Press, Jamaica, N.Y., 1961.
Lieh-dai Fa-pao Chi 列代法宝记 (Rekidai Hōbō Ki), reprinted in Daishō Shinshū Daizōkyō,
    Vol. 51.
Lin-chi Ch’an-shih Yü-lu 临济禅师语录 (Rinzai Zenji Goroku), compiled by San-sheng
    Huijan 三圣慧然 (Sanshō Enen).
Living by Zen, by D. T. Suzuki 铃木大拙, with Foreword by Christmas Humphreys, published by
    Samuel Weiser, Inc., New York, 2008.
Meibatsu Chūkoku Bukkyō Kenkyū 明末中国佛教研究 (in Japanese), by Chang Sheng-yen
    张圣严, Tokyo, 1975.
Nippon Bukke Jinmyō Jisho 日本佛家人名辞书 (in Japanese), compiled by Jubi Jun 鹫尾顺,
    Tokyo Fine Arts Edition.
Original Teachings of Ch’an Buddhism: Selected from the Transmission of the Lamp, English
    translation by Chang Chung-yuan 张钟元, Pantheon Books, New York, 1969.
Outlines of Mahayana Buddhism, by D. T. Suzuki, Schoken Books Inc., 1963.
Pao-ching San-mei 宝镜三昧 (Hōkyō Zammai, The Jeweled Mirror Samadhi), by Tung-shan


Output:
Liang-chieh 洞山良价 (Tōzan Ryōkai, 807–869).
Pi-yen-lu 碧岩录 (Hekigan-roku, The Blue Cliff Record), English translation by Thomas and
    J. C. Cleary, Sambhala Publications, Inc., Boulder, Colorado, 1977.
Platform Scriptures 六祖坛经, English translation by Wing-tsit Chan 陈荣捷, St. John’s
    University Press, Jamaica, N.Y., 1963.
Rekidai Hōbō Ki 列代法宝记 (in Chinese), reprinted in Daishō Shinshū Daizōkyō, Vol. 51.
Shen-hui Ho-shan I-chi 神会和尚遗集, compiled by Hu Shih 胡适, Academia Sinica, Tai pei,
    1970.
Shih-shih I-nien Lu 释氏疑年录 (Shaku-shi Ginen Roku), by Chen Yuan 陈垣, Fu-jen University,
    Peking.
Shōbōgenzō 正法眼藏 (True Dharma Eye), by Dōgen Kigen 道元希玄, 1231–1253.
Shōyō Roku 从容录, compiled by Manshō Kōshū 万松行秀 (1166–1246), based on Juko Hyaku
    Soku 颂古百则 by Wanshi Shōkaku 宏智正觉 (1091–1157).
Sōtō-shū Zenshō 曹洞宗全书, published by Sōtō-shū Ofﬁce, Tokyo, new edition 1976.
Star-Lamp Records 星灯集, by Hsu Yun 虚云, reprinted in Dharma Records of Abbot Hsu Yun,
    Hong Kong, 1953.


Output:
Hong Kong, 1953.
Ta-cheng Hsin-hsiu Ta-tsang Ching 大正新修大藏经 (Daishō Shinshū Daizōkyō), 1924–1934.
The Development of Chinese Zen After the Sixth Patriarch in the Light of Mumonkan, English
    translation by Ruth Fuller Sasaki, The First Zen Institute of America, Inc., New York, 1953.
The Golden Age of Zen, by John C. H. Wu, Hwa Kang Bookstore, Taipei, 1975.
Bibliography                                                                              177


Output:
The Practice of Zen, by Garma C. C. Chang 张澄基, Perennial Library, Harper & Row Publishers,
   New York, 1970.
The Sound of the One Hand (translation with a Commentary), by Yoel Hoffman, Basic Books Inc.,
   New York, 1975.
The Three Pillars of Zen, by Philip Kapleau, Beacon Press, 1967.
The Way of Zen, by Alan W. Watts, Pantheon Books, 1957.
The World of Zen, by Nancy Wilson Ross, Vintage Book, 1960.
Tien-sheng Kuang-teng Lu 天圣广灯录 (Tenshō Kōtō Roku), compiled by Li Tsun-hsu 李遵勖
   (Ri Junkyoku, d. 1038).
Tsan-tung-chi 参同契 (Sandōkai), by Shih-tou Hsi-chien (Sekitō Kisen 石头希迁, 700–790).
Tun-wu Ju-tao Yao-men Lun 顿悟入道要门论 (Tongo Nyūdō Yōmon Ron), by Ta-chu Hui-hai
   大珠慧海 (Daishu Ekai), edited by Miao-hsieh 妙叶 (Myōkyō) and ﬁrst published in 1374.
Wu-chia Yü-lu 五家语录 (Goke Goroku), also known as Wu-tsung Lu 五宗录 (Goshū Roku),
   compiled by Yü-feng Yuan-hsin 语风圆信 (Gofū Enshin) and Kuo Ning-chih 郭凝之(Kaku
   Gyōshi).
Wu-teng Yen-tung 五灯严统 (Gotō Gontō), compiled by Fei-yin Tung-yung 费隐通容 (Hi’in


Output:
Tsūyō, 1593-1661) and Po-chih Yuan-kung 百痴愿公 (Hyakuchi Gankō).
Zen and Japanese Culture, by D. T. Suzuki, Princeton University Press.
Zen and Zen Classics, Selections from R. H. Blyth, compiled and with drawings by Frederick
   Franck, Vintage Books, 1978.
Zen and Zen Classics, Vols. I to V, by R. H. Blyth, The Hokuseido Press, Tokyo, 1960–1974.
Zen Buddhism and Psychoanalysis, by Erich Fromm, D. T. Suzuki, and Richard De Martino,
   Harper Colophon Books, Harper & Row Publishers, New York, 1960.
Zen Buddhism, Selected Writings of D. T. Suzuki, edited by William Barrett, Doubleday Anchor
   Books, 1956.
Zen Culture, by Thomas Hoover, Vintage Books, 1977.
Zen Dust 禅尘, by Isshu Miura 三浦一舟and Ruth Fuller Sasaki, Harcourt Brace Jovanovich, Inc.,
   New York, 1966.
Zen Flesh, Zen Bones, compiled by Paul Reps, Doubleday Anchor Book, 1960.
Zen is Eternal Life, by Jiyu Kennett, Dharma Publishing, Emeryville, California, 1976.


Output:
Zen Keys, by Thich Nhat Hanh, with an Introduction by Philip Kapleau, translated from the
   French into English by Albert and Jean Low, Doubleday Anchor Book, Garden City, N.Y.,
   1974.
Zen-shū Shi 禅宗史 (in Japanese), by Reverend Keidō (Kōhō) Chisan 孤峰智灿, 2nd ed. 1974.
Zen: Poems, Prayers, Sermons, Anecdotes, Interviews, edited and translated by Lucien Stryk and
   Takashi Ikemoto, Doubleday Anchor Book, Garden City, N.Y., 1965.
Zoku Tō Sonkō 续灯存稿, compiled by Shi Hai 施沛, reprinted in Zoku Zōkyō 续藏经, Vol. 145.


Output:
Additional References

A Dictionary of Buddhism, by T. O. Ling, Charles Scribner’s Sons, New York, 1972.
A Dictionary of Chinese Buddhist Terms, compiled by William Edward Soothill and Lewis
   Hodous. Published by Kegan Paul, Trench, Truber & Co., Ltd., London, 1937.
A History of the Interflow of China-Japan Buddhist Culture 中日佛教交通史, by Ven. Tungtsu,
   Taipei, 1970.
A History of the Interflow of Sino-India Buddhist Culture 中印佛教交通史, by Ven. Tungtsu
   释东初, Taipei, 1968, 1972.
A Man of Zen: The Recorded Sayings of Layman P’ang, English translation by Ruth Fuller Sasaki,
   Yoshitaka Iriya, and Dana R. Fraser. Published by John Weatherhill, Inc., New York, 1971.
A Modern History of Buddhism in China (2 Vols.) 中国佛教近代史 (上下二册), by Ven.
   Tungtsu, Taipei, 1974.
178                                                                   Additional References


Output:
A Primer of Sōtō Zen, a translation of Dōgen’s Shōbōgenzō Zuimonki by Reihō Masunaga.
   University of Hawaii Press, 1975.
Manual of Zen Buddhism, by D. T. Suzuki, Grove Press, New York, 1960.
On Zen Practice, I and II, edited by Hakuyu Taizan Maezumi and Bernard Tetsugen Glassman.
   Published by Zen Center of Los Angeles, 1976, 1977.
Pure Land & Ch’an Dharma Talks, by Reverend Hsuan Hua 宣化, Sino-American Buddhist
   Association, Inc., San Francisco, California, 1974.
Published by the Sino-American Buddhist Association, Inc., San Francisco, California, 1974.
Sixth Patriarch’s Sutra, with Commentary of Reverend Hsuan-hua. Published by the
   Sino-American Buddhist Association, Inc., San Francisco, California, 1977.
Sōyen Shaku 释宗演, Zen for Americans including The Sutra of Forty Two Chapters, English
   translation by D. T. Suzuki, Open Court Publishing Co., La Salle, Illinois, 1906, 1974.
Zen for Americans, including the Sutra of Forty-two Chapters, by Sōyen Shaku 释宗演, English


Output:
translation by D. T. Suzuki, Open Court Publishing Co., La Salle, Illinois, 1906, 1974.
List of Charts


Output:
Chart I     From Daruma to Enō 从达摩到慧能
Chart II    From Enō to Eisai and Dōgen 从慧能到荣西与道元
Chart III   From Engo Kokugon to Hakuin 从圆悟到白隐
Chart IV    From Kanzan Egen to Hakuin 从关山到白隐
Chart V     From Hakuin to Takujū Line 从白隐到卓洲系
Chart V A   From Hakuin to Inzan Line 从白隐到隐山系
Chart VI    From Engo Kokugon to Kozan, Kōmin, and Ingen Lines 从圆悟到鼓
            山、高旻与隐元系
Chart VI A The Kozan Line 鼓山系
Chart VI B The Kōmin and Zengen Lines 高旻及禅源系
Chart VI C The Kōten and Tennei Lines 江天及天宁系
Chart VII The Myōhō Sosetsu Line 明峰素哲系
Chart VII A The Gasan Shōseki Line 峨山绍硕系
Chart VIII The Keizan and Kangan Lines 莹山与寒岩系
Chart IX    From Tsūgen to Ryōan Line 从通幻到了庵系
Chart IX A From Tsūgen to Fusai and Sekioku Lines 从通幻到普济与石梁系
Chart X     From Rokumon to Shōzan, Shinetsu, and Irin Lines 从鹿门到焦山、
            为霖与心越系
Chart X A The Shōzan Line 焦山 (古樵) 系
Chart X B The Irin Line 为霖系


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd     179
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6
180                                                                  List of Charts

Chart I From Daruma to Enō 从达摩到慧能

                          Daruma (d. 532)

                          Eka (487-593)

                          S san (d. 606)     Eman

                          D          -651)   D           (598-670)

                          Gunin (602-675)

      Chisen (609-702)     En (638-713)          Jinsh (d. 706)
                           (See Chart II)
      Shojaku (665-732)                          Fujaku (651-739)

      Mus (684-762                               D sen (702-760)

      Muju (714-774)                             Gy hy (722-797


Output:
Saich (767-822)
List of Charts                                                                                181

Chart II From Enō to Eisai and Dōgen 从慧能到荣西与道元

                                           En (638-713)

        Seigen Gy        (d. 740)                   Nangaku Ej (677-744)

        Sekit Ki en (700-790)                       Ba o D it u (709-788)

        Yaku an Igen (751-834)                      Hyakuj Ekai (720-814)

        Ungan Donj (782-841)                         baku Kiun (d. 850)

        T zan Ry kai (807-869)                      Rinzai Gigen (d. 866)

        Ky       Fuman              S zan Honjaku   K ke Zon     (830-888)
                                    (840-901)
        D an I                                      Nan’in Egy (d. 952)

        D an Kan i                                  Fuket u En    (896-973)

        Ry an Enkan                                 S uzan S nen (926-993)


Output:
Daiy Keigen (943-1027)                      Fun’y Zen      (947-1024)

        To u Gi ei (1032-1083)                      Seki   Soen (986-1039)

        Fuy D kai (1043-1118)                        ry Enan (1002-1069)         Y gi H e (992-1049)

        Tanka S ijun (1064-1119)    Rokumon Jikaku Kaid S in (1025-1100)
                                    (See C art X)                                Haku’un S utan (1025-1072)
        S inket u Seiry (1090-1151)                Reigen I ei (d. 1117)

        Tend S kaku (1091-1162)                     C rei S utaku (1065-1123)
                                                                                Go o H en (1024?-1104)
        Soku’an C ikan (1105-1192)                  Muji Kaijin (1080-1148)

                                                    S inbun Donfun               Engo Kokugon (1063-1135)
        Tend Nyoj (1162-1228

        D gen Kigen (1200-1253)                     Set u’an J kin (1117-1200)   (See C art III)


Output:
Koun Ej (1198-1280)                         Ki’an E

        Tett   Gikai (1219-1309)                    My an Ei ai (1141-1215)

        Keizan S kin (1268-1325)
               (See C art VIII)
182                                                                                List of Charts

Chart III From Engo Kokugon to Hakuin 从圆悟到白隐

                                                           Engo Kokugon (1063-1135)

                                   Koky Sh                                             Daie S

                                                                                Bussh

                                   Mittan Enketsu (1118-1186)                          Hokkan Koken (1164-1246)


Output:
Busso Daikan
      Ha’an Sosen (1136-1211)                 Sh gen S gaku (1132-1202)
                                                                                Kaiki Genki (1238-1319)
      Mujun Shihan (1178-1249)                Unan Fugan (1156-1226)
                                                                                Sh
      Mugaku Sogen (1226-1286)                Kid Chigu (1185-1269)
                                                                                Tenkai S
      K h Kennichi (1241-1316)                Nampo J my (1235-1308)

      Mus Soseki (1275-1351)                  Sh

      Mukyoku Shigen (1282-1359)              Kanzan Egen (1277-1360)

      Kukoku My     (1328-1407)               Ju

      Donch D h (1367-1409)                   Muin S

                                              Nipp

                                              Giten Gensh


Output:
Sekk

                                              Tokuh                                      T
                                           (9 generations)                            (8 generations)

                                              Torin Sush                                 D

                                              Hakuin Ekaku (1685-1768)                   Hakuin Ekaku (1685-1768)
                                               (See Chart V)
List of Charts                                                                                183

Chart IV From Kanzan Egen to Hakuin 从关山到白隐

                                          Kanzan Egen (1277-1360)

                                          Ju S

                                          Muin S

                                          Nipp S

                                          Giten Gensh

                                          Sekk


Output:
Sekk

                              T ku
                              To k h                                         T

                              Daiky
                                 k S
                                 ky                                          Daika Senky
                                                                                k o
                                                                                ky

                              T igen S
                              Ta                                             Kofu
                                                                               f Genku
                                                                               fu   k n
                                                                                ku

                              T                                              Sensh


Output:
I’an Chitai
            T tsusan S
            Te                                     Daiki J sen
                                                                             T
            Daishitsu Soky
                        k
                        ky                         Zeishin S
                                                                             Y
            Shingan Gensh                          R tan Genj
                                                   Ry      no
                                                           nj

            G h                                    Daitan S                  Gud

            Setsugan D                             Shitsuj
                                                        u un S jun
                                                        uj                   Shid


Output:
Kengan Zen’etsu (1618-1696)            T nrei Soden
                                                   Ta                        D

            Kogetsu Zenzai (1667-1751)             T rin Sush
                                                   To                        Haku
                                                                               k in Ekaku
                                                                               ku      k (1685-1768)
                                                                                ku
                                                                              (See Chart V)
            Gesen Zen’e (1702-1781)                Haku
                                                     k in Ekaku
                                                     ku      k (1685-1768)
                                                             ku
184                                                        List of Charts


Output:
Chart V From Hakuin to Takujū Line 从白隐到卓洲系

                        Haku
                          k in Ekaku
                          ku      k (1685-1768)
                                  ku

                        Gasan Jit (1726-1797)

                        Takuj Kosen (1760-1833)

        My ki S seki                       Sozan Genky
                                                    k
                                                    ky
        (1774-1848)                        (1798-1866)

        Kary
           r Zuika
           ry                              Kazan Zenry
                                                    r
                                                    ry
        (1790-1859)                        (1824-1893)

        T nkai Gensh
        Ta                                 S han Genh
        (1811-1898)                        (1848-1922)


Output:
Doku
           k tan S
           ku                              Gemp Giy
        (1840-1917)                        (1865-1961)

        Mukai Kory
                 r
                 ry                        Nakagawa S en
        (1864-1935)                        (1907-   )

        Nakamura Ta
                 T iy                      Shimano Eid
        (1886-1954)                        (1932-    )

        Miura Issh
        (1903-     )
List of Charts                                                                                185

Chart V A From Hakuin to Inzan Line 从白隐到隐山系

                                                      Hakuin Ekaku (1685-1768)

                                                      Gasan Jit (1726-1797)

                                                      Inzan Ien (1751-1814)


Output:
Taigen Shigen                                   T     S
                                 (1768-1837)                                     (d. 1832)

                                 Gisan Zenrai                                    Settan Shoboku
                                 (1802-1878)                                     (1801-1873)


Output:
Tairy Bun’i
                                                                                (1826-1880)
                 K sen S n                       Tekisui Giboku
                 (1816-1892)                     (1821-1899)
                                                                                Daigi Sogon
                                                                                (1841-1874)
                 K gaku S en                     Ryu’en Genseki
                 (1859-1919)                     (1842-1918)
                                                                                Sho’in I’so
                                                                                (1865-1924)
                 Tetsu S                         Seisetsu Genj
                 (1870-1954)
                                                                                Muin Isei


Output:
Yamada Mumon
                 Zuigan S seki                  (1900-   )
                                                                                Kaji’ura Itsugai
                 (1879-1965)
                                                                                (1896-      )


Output:
Present Abbot of My shin-ji
                                                Recently retired Abbot of My
186                                                                                List of Charts

Chart VI From Engo Kokugon to Kozan, Kōmin, and Ingen Lines 从圆悟到鼓
山、高旻与隐元系

                                                 Engo Kokugon (1063-1135)

                                                 Koky J         (1077-1136)

                                                               (1103-1163)

                                                 Mittan Enketsu (1118-1186)

                                                 Ha’an Sosen (1136-1211)

                                                 Mujun Shihan (1178-1249)