Output:
Tanka lived to 86 years of age. At nirvana, he wore a “kasa” (bamboo hat), held a
stick, and had his shoes put on. He passed away with one foot lifted off the ground.
His disciple was Suiba Mugaku, and Suiba’s disciples were Tōsu Daidō and Seihei
Reijun.
    Yakusan Igen (751–834), the dharma grandfather of Tōzan Ryōkai, became a
monk at the age of seventeen. He was enlightened under Sekitō. The following
anecdotes were taken from R. H. Blyth’s Zen and Zen Classics, Vol. 2, pp. 79–80.
     Yakusan asked a monk, “Where have you come from?” The monk replied, “From the
     Southern Lake.” Yakusan asked: “Has the lake overflowed the banks?” “Not yet”, answered
     the monk. Then Yakusan said: “So much rain, and the lake not yet full?” The monk was
     silent.
     …
     A monk asked Yakusan, “Did the essence of Buddhism exist before Daruma came?” “It
     did”, said Yakusan. “Then why did he come, if it already existed?” “He came”, said
     Yakusan, “just because it was here already.”
     …


Output:
…
     Yakusan had not ascended the rostrum for quite a long time, and one day the superior (head
     monk) came and said, “The congregation of monks are thinking about your preaching a
     sermon.” Yakusan said, “Ring the bell!” The superior banged away at the bell, and the
     monks all gathered. But Yakusan went back to his own room. The superior followed him,
6 The Seigen Branch                                                                             63


Output:
and said, “The Master was going to give a talk, and the monks are ready; why didn’t you
  say anything to them?” Yakusan said, “There are sutra priests for the sutras, and sastra
  priests for the sastras; why do you question my goings-on?”

  Blyth commented by telling the story between Sekitō and Yakusan:
  One day, Yakusan was doing zazen. Sekitō asked him, “What are you doing?” “Not a
  thing”, replied Yakusan. “Aren’t you sitting blankly?” said Sekitō. “If I were sitting
  blankly, I would be doing something”, retorted Yakusan. Sekitō said, “Tell me what is that
  you are not doing?” Yakusan replied, “A thousand sages could not answer that question.”


Output:
Yakusan passed away in 834 A.D., at the age of eighty-four. His disciple, Ungan
Donjō 云岩昙晟 (782–841), was the disciple of Hyakujō for 20 years, but got
enlightened under Yakusan. Ungan’s disciple was Tōzan Ryōkai, who, with Sōzan
Honjaku, founded the Sōtō School of Zen. Yakusan’s other disciples were Dōgo
Enchi 道吾圆智 (769–835) and Sensu Tokusei 船子德诚.
   Anecdotes concerning Ungan Donjō appeared in the Lamp Records, Vol. 14.
(Daishō Daizōkyō, Vol. 51, pp. 314–315; Y.H. Ku, History of Chinese Zen
Masters, pp. 90–92). Blyth in his Zen and Zen Classics, Vol. 2, p. 81, gave the
following:
  One day Ungan was ill and Dōgo Enchi asked him a question: “When you are separated
  from your bag-o’-bones, where can I meet you again?” Ungan replied, “Where there is no
  birth, no dying.” Dōgo said, “Don’t say that! Say, where there is not any no birth and no
  dying, and we don’t desire to meet each other again.”


Output:
Ungan met with Isan, and there were conversations between them recorded in the
Lamp Records. The following was translated from the Lamp Records, Vol. 14:
  Master Ungan was making shoes. Tōzan Ryōkai asked the Master for “eyeballs”. Master:
  “Whom did you give your eyeballs?” Tōzan: “I did not.” Master: “You did. Where can you
  ﬁnd them?” Tōzan kept silent. Ungan: “Were the eyes asking for the eyeballs?” Tozan:
  “Not the eyes.” The Master scolded him.


Output:
Tōzan was a great Zen Master. We shall return to Tōzan in Chap. 7.
   Dōgo Enchi (769–835) was Ungan’s dharma brother. Dōgo was asked by a
monk, “What is the deepest?” Dōgo came down from his seat, made obeisance in
the manner of women and said, “You have come from far, and I have no answer for
you.” Sekisō Keisho 石霜庆诸 (807–888) was Dōgo’s disciple. The following
story was taken from Blyth’s translation:
  Sekisō Keisho asked Dōgo Enchi, “After a 100 years, if someone asks about the absolute
  meaning of the universe, what shall I say to him?” Dōgo called boy-attendant, who came,
  and told him to ﬁll up the water-bottle. Dōgo waited a while, and then to Sekisō, “What was
  it you asked just now?” Sekisō repeated the question. Dōgo thereupon went back to his
  room. At this, Sekisō became enlightened.


Output:
Blyth commented: “This kind of thing shows a genius above even that of Plato or
Michelangelo, or Bach himself.”
   Sensu Tokusei was also a disciple of Yakusan. After he left the Master, he used
to ferry a small boat across the river—from this his name “Boatman.” He tried to
64                                                                           6 The Seigen Branch


Output:
teach Zen to those boarding the ferryboat. He often lifted his oar and said, “Do you
understand?” He passed on the dharma line to Kassan. Kassan Zenne (805–881)
became a monk when young and was enlightened under Sensu. The following
anecdotes were taken from the English translation of R. H. Blyth in his Zen and Zen
Classics, Vol. 2, Chap. 12.
     A monk asked Kassan, “How about when we clear away the dust, and see the Buddha?”
     Kassan said, “You must wield a sword! If you don’t, it’s a ﬁsherman living in a nest!” The
     monk brought the matter to Sekisō (Kassan’s dharma cousin), and asked, “How about when
     we clear away the dust and see the Buddha?” Sekisō answered, “He is not in the country,
     how can you meet him?” (He must have meant that Buddha was in India.) The monk went
     back and told Kassan what Sekisō said. Kassan ascended the rostrum and announced, “As
     for measures for those not yet enlightened, there is no one like me, but as for deep speaking


Output:
of the absolute, Sekisō is a hundred paces beyond me.”
     …
     Kassan was doing zazen when Tōzan came and asked him. “How about it?” Kassan
     answered, “Just like this.”
     …
     A monk came back and interviewed Kassan, and said, “You have an especial understanding
     of Zen. How is it you didn’t reveal this to me?” Kassan said, “When you boiled rice, didn’t
     I light the ﬁre? When you passed round the food, didn’t I offer my bowl to you? When did I
     betray your expectations?” The monk was enlightened.
     …
     A monk asked Kassan, “What is Tao (the Way)?” Kassan answered, “The sun overflows
     our eyes; for ten thousand leagues (li’s) not a cloud hangs in the sky.” “What is the Real
     Form of the Universe?” asked the monk. Kassan replied, “(Even) the ﬁshes at play in the
     clear-flowing water make their mistakes.”
     …
     Kassan said to the monks, “Find me in the tips of a hundred grasses; recognize the Prince in
     a noisy market!”


Output:
a noisy market!”
     Kassan’s disciple Shōzan Kanfu 韶山寰普 left the following anecdotes:


Output:
A monk said to Shōzan, “What is the sphere of Shōzan’s mind?” Shōzan said, “From olden
     times up to now, monkeys and birds lifted up their voices; thin blue mist covered all
     things.”

     …
     A monk asked, “What is Shōzan’s special Zen (‘family wind’)?” Shōzan replied, “On the
     top of a mountain, rootless grass; the leaves moving, though there is no wind.”

Reference

Chuan-fa Cheng-tsung Chi 传法正宗记 (Denhō Shōsō ki), compiled by Chi-sung 契嵩 (Kaisū,
  1007–1072).
Chapter 7
The Sōtō School


Output:
Tung-shan Liang-chieh (Tōzan Ryōkai, 807–869) was a native of Kuai-chi in
present Chekiang Province. He was advised to go to Mount Wu-hsieh 五泄山
(Gosetsu San) to study under Zen Master Ling-mo 灵默禅师 (Reimoku Zenji). He
went there and had his head shaved. At the age of twenty-three, he was ordained at
Mount Sung (Sū San), after which he traveled by foot all over the country. He ﬁrst
visited Nan-chuan 南泉 (Nansen), when Nansen was conducting the annual
memorial service for Ma-tsu (Baso). Nansen said: “When we serve food for Master
Baso tomorrow, I wonder whether he will come or not.” Tōzan came forth from the
crowd and said, “As soon as he has company he will come.” Next he went to visit
Master Kuei-shan 沩山 (Isan) and said to him: “I have heard that Dharma may also
be taught by non-sentient things and that this is practiced by the National Teacher
Nan-yang Hui-chung (Nan’yō Echū Kokushi). I have not yet understood its real
meaning.” Isan replied: “I teach it here too. But I have not found the proper person.”


Output:
Tōzan urged Isan to tell him about it. Isan said: “I inherited my mouth from my
parents, but I never dare to say a word.” Isan suggested that Tōzan should visit
Yun-yen 云岩 Tan-sheng (Ungan Donjō, 782–841).
   When Tōzan arrived at Yun-yen (Ungan, meaning “Cloud Cliff”), he asked
Master Ungan, “What kind of man is able to hear the teaching of Dharma through
non-sentient things?” Master replied, “The Dharma taught by non-sentient things
can be heard by non-sentient things.” Tōzan asked, “Can you hear it?” Ungan said,
“If I can hear it, you will not hear my teaching the Dharma.” Tōzan said, “If this is
so, it means that I do not hear you teaching the Dharma.” Ungan then said, “When I
taught the Dharma, even you did not hear it. How can you expect to be taught by
non-sentient things?” Tōzan composed a gāthā and presented it to Master Ungan:
      It is strange indeed!
      It is strange indeed.
      Dharma taught by non-sentient things is unthinkable.


Output:
Listening through your ears you cannot hear the sound;
      But you will understand if you listen by your eyes.


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd                       65
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_7
66                                                                7 The Sōtō School


Output:
Tōzan left the Master. Ungan asked, “Where are you going?” Tōzan said, “Though
I am leaving you, I have not known where to go.” Ungan: “Are you going to Hunan?”
Tōzan: “No!” Ungan: “Are you going home?” Tōzan: “No!” Ungan: “You will come
back sooner or later.” Tōzan: “If the Master has an abiding place, I will come.”
Ungan: “It would be difﬁcult to meet after your departure.” Tōzan: “It would be
difﬁcult not to meet again.” Tōzan said further: “After one hundred years (meaning
after the Master’s passing), people ask me how my Master looks, I don’t know how to
answer.” Ungan: “Just tell them what it is like.” Tōzan hesitated a long while. Ungan
said: “You have to be careful about such things.” Tōzan kept his doubts. Later when
he was crossing the water and saw his image reflected, he suddenly understood the
teaching of Ungan. Then, he composed the following gāthā:
       You should not search through others,
       Lest the Truth recede farther from you.
       When alone I proceed through myself,


Output:
When alone I proceed through myself,
       I meet him wherever I go.
       He is the same as me,
       Yet I am not he!
       Only if you understand this
       Will you identify with Tathata.


Output:
The English translation of the above gāthā was taken from Professor Chang
Chung-yuan’s Original Teachings of Ch’an Buddhism, 1969. The Chinese version
appeared in the Lamp Records, Vol. 15. pp. 321–323; Y. H. Ku, History of Chinese
Zen Masters, pp. 222–230.
   Tōzan passed away at the age of sixty-three. He had many disciples, among them
are as follows:
     Tsao-shan Pen-chi 曹山本寂 (Sōzan Honjaku, 840–901)
     Yun-chu Tao-ying 云居道膺 (Ungo Dōyō, d. 902)
     Chiu-feng Pu-man 九峰普满 (Kyūhō Fuman)
     Lung-ya Chu-tun 龙牙居遁 (Ryūga Koton, 835–923)
     Wa-ou Neng-kuang 瓦屋能光 (Ga’oku Nōkō, d. 933), from Japan
     Tung-shan Tao-chuan 洞山道全 (Tōzan Dōzen, d. 894)
     Ching-lin Shih-chien 青林师虔 (Seirin Shikan, d. 904)
     Hua-yen Shu-zing 华严休静 (Kegon Kyujō) Yu-hsi Tao-yu 幽栖道幽 (Yūsai Dōyū)
     Pai-ma Tun-ju 白马遁儒 (Hakuba Tonju)
     Tien-tung Hsien-chi 天童咸启 (Tendō Kankei)
     Pai-sui Pen-jen 白水本仁 (Hakusui Honjin)
     Su-shan Kuang-jen 疏山匡仁 (Sosan Kōnin)
     Chin-shan Wen-sui 钦山文邃 (Kinsan Bunsui)


Output:
Chin-shan Wen-sui 钦山文邃 (Kinsan Bunsui)
     King-chao Hsien-tze 京兆蚬子 (Keichō Kenshi)


Output:
Tsao-shan Pen-chi (Sōzan Honjaku, 840–901) was a native of Pu-tien of
Chuan-chou (present Fukien Province). At the age of nineteen, he left home to
become a monk at Mount Ling-shih 灵石山 (Reiseki San) in Foochow. At the age
of twenty-three, he was ordained. He was among the famous disciples of Tōzan. In
fact, Tōzan and Sōzan were the co-founders of the Tsao-tung (Sōtō) School.
7 The Sōtō School                                                                             67


Output:
When Sōzan arrived at Tōzan’s monastery, the Master (Tōzan) asked: “What is
your name?” He replied, “My name is Pen-chi (Honjaku).” The name means
“originally silent.” Tōzan said: “Say something toward the Ultimate Reality.” Sōzan
replied: “I will not say anything.” Tōzan further asked: “Why don’t you speak?”
Sōzan replied: “If I say more, my name is not called Pen-chi.” Hence, Tōzan
regarded him highly as a priest with great capacity for Zen Buddhism.
   The following conversation was taken from Professor Chang Chung-yuan’s
Original Teachings of Ch’an Buddhism, pp. 72–73. (The Chinese original version
appeared in the Lamp Records, Vol. 17, Daishō Daizōkyō, Vol. 51, pp. 336–337;
Y. H. Ku, History of Chinese Zen Masters, pp. 231–236).
     A monk asked Master Sōzan, “Who is he that is not accompanied by ten thousand things?”
     The Master replied, “There are many people in the city of Hung-chou. Can you tell me
     where they disappear?”
     Monk: “Do eyes and eyebrows know each other?”


Output:
Master: “They do not know each other.”
     Monk: “Why do they not know each other?”
     Master: “Because they are located in the same place.”
     Monk: “In such a way, then, there is no differentiation between eyes and eyebrows?”
     Master: “Not so. Eyebrows certainly cannot be eyes.”
     Monk: “What is an eye?”
     Master: “Straight ahead.”
     Monk: “What is an eyebrow?”
     Master: “Sōzan is still in doubt about it.”
     Monk: “Why should you, Master, be in doubt?”
     Master: “If I were not in doubt, it would be straight ahead.”
     Monk: “Where is the reality in appearance?”
     Master: “Wherever there is appearance, there is reality.”
     Monk: “How does it manifest itself?”
     The Master lifted the top of his tea-cup set.
     Monk: “Where is the reality in illusion?”
     Master: “Illusion was originally real.”
     Monk: “How can reality manifest itself in illusion?”
     Master: “Wherever there is illusion there is the manifestation of reality.”


Output:
Monk: “In such a way, then, reality can never be separated from illusion.”
     Master: “Where can you possibly ﬁnd the appearance of illusion?”
     Monk: “Who is he who is always present?”
     Master: “It is the time when Sōzan happens to be out.”
     Monk: “Who is he who is never present?”
     Master: “Impossible to achieve.”


Output:
As the story went, someone asked Hsiang-yen Chih-hsien (Kyōgen Chikan):
“What is Tao?” Kyōgen answered: “In the dry woods a dragon is singing.” The
questioner did not understand. So Kyōgen added: “The eye is in the skull.” The
same question was put to Master Shih-shuang Ching-chu 石霜庆诸 (Sekisō
Keisho, 807–888). Sekisō answered: “There is still joy there,” referring to the
singing of the dragon. Then, what is the meaning of “The eye is in the skull”?
Sekisō said: “There is consciousness there.” Master Sōzan, hearing of this, com-
posed the following gāthā:
68                                                                             7 The Sōtō School


Output:
He who says that the dragon is singing in the dry woods
        Is he who truly sees Tao?
        The skull has no consciousness,
        But wisdom’s eye begins to shine in it.
        If joy and consciousness should be eliminated,
        Then fluctuation and communication would cease.
        Those who deny this do not understand
        That purity is in the impure.

     Sōzan entered nirvana at the age of sixty-two. Among his disciples, there were:
     Tsao-shan Hui-hsia 曹山慧霞 (Sōzan Eka)
     Tung-shan Tao-yen 洞山道延 (Tōzan Dō’en)
     King-feng Chun-chih 金峰从志 (Kinhō Jushi)
     Lo-men Chi-chen 鹿门处真 (Rokumon Shoshin)
     Tsao-an Fa-yee 草庵法义 (Sōan Hōgi)
     Ho-yu Kuang-hui 荷玉光慧 (Kagyoku Kō’e)


Output:
What important contributions did Tōzan and Sōzan make to Zen Buddhism and
Zen philosophy? This question can be best answered by quoting Alan W. Watts in
The Way of Zen, pp. 102–103:
     Thus it should be obvious that the naturalness of these Tang masters is not to be taken just
     literally, as if Zen were merely to glory in being a completely ordinary, vulgar fellow who
     scatters ideals to the wind and behaves as he pleases—for this would in itself be an
     affectation. The naturalness of Zen flourishes only when one has lost affectedness and
     self-consciousness of every description. But a spirit of this kind comes and goes like the
     wind, and is the most impossible thing to institutionalize and preserve.
     Yet in the 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. Kuei-feng Tsungmi (Keihō Shūmitsu, 780–841) was simultaneously a Zen master


Output:
and the Fifth Patriarch of the Hua-yen (Kegon) School, representing the philosophy of
     Avatamsaka Sutra. This extremely subtle and mature form of Mahayana philosophy was
     employed by Tung-shan (Tōzan, 807–869) in developing the doctrine of the Five Ranks
     (wu-wei or go’i), concerning the ﬁve-fold relationship of the absolute (cheng 正 or shō) and
     the relative (p’ien 偏 or hen), and was related to the philosophy of the I Ching (Book of
     Changes, or Ekikyō) by his student (disciple) Tsao-shan (Sōzan, 840–901). Fa-yen Wen-i
     (Hōgen Buneki, 885–958) and Fen-yang Shan-chao (Funnyō Zenshō, 947–1024) were also
     influential masters who made a deep study of the Hua-yen (Kegon), and to this day it
     constitutes as it were the intellectual aspect of Zen. On the other hand, such masters as
     Tien-tai Te-shao (Tendai Tokushō, 891–972) and Yung-ming Yen-shou (Yōmei Enju, 904–
     975), maintained close relations with the Tientai (Tendai) and Pure Land (Jōdō) Schools.


Output:
The Five Ranks 五位 were originated by Tōzan Ryōkai, who constructed this
doctrine upon the foundation of the Dialectic of Sekitō Kisen and other earlier Zen
masters. However, it was Sōzan Honjaku who ﬁrst, in the spirit of, and in accor-
dance with the Master’s (Tōzan’s) teachings, arranged the Five Ranks in their
transmitted form and explained them in many ways. The reader could refer to
Tōzan’s “Pao-ching-san-mei-ko” 宝镜三昧歌 (Hōkyōzammai ka) and to Sōzan’s
commentary. In a treatise The Development of Chinese Zen, originally written in
German by Heinrich Dumoulin, S. J., translated into English by Ruth Fuller Sasaki,
and published by the First Zen Institute of America, Inc., New York, in 1953, we
7 The Sōtō School                                                                                69


Output:
ﬁnd the excellent explanation of the doctrine of the Five Ranks. As this reference is
not easily available, we quote as follows:
     The two principal term of the Five Ranks are shō 正 (upright) and hen 偏 (slant or bent).
     For the meaning of shō, Tōzan Ryōkai explained: “There is one thing: Heaven is suspended
     from it and Earth rests upon it. It is black like lacquer, perpetually in movement and
     activity.” Shō is also the One, the Absolute, the foundation of Heaven and Earth and all
     being. This Absolute corresponds to ri 理 (reason) or an 暗 (darkness) in the speculation of
     Sekitō Kisen. In Buddhist terminology it is True Emptiness. (shinkū 真空). In hen (p’ien)
     the Absolute enters into appearances. It completely penetrates the phenomenal world,
     becomes the All and all things. With Sekitō Kisen this is ji 事 (things) or myō 明
     (brightness). The two, Absolute and relative-phenomenal, are not separate, are not two, but


Output:
one. The Absolute is the Absolute with regard to the relative. The relative, however, is
     relative with reference to the Absolute. The relative-phenomenal in Buddhist terminology is
     “marvelous existence” (myōu 妙有), which is inseparable from the True Emptiness. The
     expression is “shinkū myōu 真空妙有”.


Output:
The Five Ranks:
1. Shōchūhen (Cheng chung p’ien 正中偏): The Absolute within the relative. The
   movement is from the Absolute to the relative.
2. Henchūshō (P’ien chung cheng 偏中正): The relative within the Absolute. The
   Second Rank is “to abandon phenomena and enter the Principle.”
3. Shōchūrai (Cheng chung lai 正中来): The Third Rank shows the Absolute
   before any unfoldment or externalization, but pregnant with all possibilities for
   development.
4. Henchūshi (P’ien chung chih 偏中至): The Fourth Rank signiﬁes the
   relative-phenomenal alone is stark relatively. Phenomena are viewed in their
   respective individual forms. Thus, the Absoluteness of the relative as such
   becomes evident.
5. Kenchūtō (Chien chung tao 兼中到): The Fifth Rank signiﬁes the highest rank,
   undifferentiated oneness.
With regard to the Fourth Rank, Ruth Fuller Sasaki had a footnote on p. 28: “In the
Rinzai School this fourth rank is termed Kenchūshi (Chien chung chih 兼中至); the
meaning is the same, however.”


Output:
meaning is the same, however.”
   Sōzan Honjaku used the famous “Lord and Vassal” as parallel:
1.   The lord sees the vassal 主中宾.
2.   The vassal turns toward the lord 宾中主.
3.   The lord (alone) 主中来.
4.   The vassal (alone) 宾中至.
5.   Lord and vassal in union 兼中到.
   In the Rinzai School in Japan, Dōkyō Etan 道镜慧端 (1641–1721), better
known as Shōju Rōjin 正受老人, gave secret transmission to Hakuin Ekaku 白隐
(1685–1768) concerning the “Five Ranks.” Forty years later Hakuin conﬁded to his
followers that “it was only after he (Shōju Rōjin) had completed his investigation of
Tōzan’s Verses that Shōju gave his acknowledgment to the Five Ranks.”
70                                                                               7 The Sōtō School


Output:
We shall quote from Ruth Fuller Sasaki’s translation in Zen Dust, pp. 66–72.
     Shōju 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.
        …
     …But, strange to say, the light of the Great Perfect Mirror Wisdom is black like lacquer.
     This is what is called the rank of “The Apparent within the Real” (Shōchūhen).
         Having attained the Great Perfect Mirror Wisdom, you now enter the rank of “The Real
     within the Apparent” (Henchūshō). When you have accomplished your long practice of the
     Jeweled-mirror Samadhi, you directly realize the Universal Nature Wisdom and for the ﬁrst


Output:
time enter the state of the unobstructed interpenetration of Noumenon and phenomena (riji
     muge hōkkai) 理事无碍法界.
         But the disciple must not be satisﬁed here. He himself must enter into intimate
     acquaintance with the rank of “The Coming from within the Real” (Shōchūrai). After that,
     by depending upon the rank of “The Arrival at Mutual Integration” (Kenchūshi), he will
     completely prove the Marvelous Observing Wisdom and the Perfecting-of-Action Wisdom.
     At last he reaches the rank of “Unity Attained” (Kenchūtō), and, “after all, comes back to sit
     among the coals and ashes.”


Output:
Tōzan Ryōkai’s verses on the Five Ranks:
(1) The Apparent within the Real:
    In the third watch of the night
    Before the moon appears,
    No wonder when we meet
    There is no recognition!
    Still cherished in my heart
    Is the beauty of earlier days.
(2) The Real within the Apparent:
    A sleepy-eyed grandma
    Encounters herself in an old mirror.
    Clearly she sees a face,
    But it doesn’t resemble hers at all.
    Too bad, with a muddled head,
    She tries to recognize her reflection.
(3) The Coming from within the Real:
    Within nothingness there is a path
    Leading away from the dusts of the world.
    Even if you observe the taboo
    On the present emperor’s name,
    You will surpass that eloquent one of yore
    Who silenced every tongue.
(4) The Arrival at Mutual Integration:
    When two blades cross points,
    There’s no need to withdraw.
    The master swordsman
7 The Sōtō School                                                             71


Output:
Is like the lotus blooming in the ﬁre.
    Such a man has in and of himself
    A heaven-soaring spirit.
(5) Unity Attained:
    Who dares to equal him
    Who falls into neither being nor non-being!
    All men want to leave
    The current of ordinary life,
    But he, after all, comes back
    To sit among the coals and ashes.
  Hakuin Ekaku quoted a poem by Setchō Jūken 雪窦重显 (980–1052) as a
comment on Tōzan’s verses:
     How many times has Tokuun, the idle old gimlet,
     Not come down from the Marvelous Peak!
     He hires foolish wise men to bring snow,
     And he and they together ﬁll up the well.


Output:
Note: Zen Dust was based on The Zen Koan by Isshu Miura and Ruth Fuller Sasaki
with detailed notes and other important material added, including genealogical
charts and maps.
   Before we trace the lineage from Tung-shan (Tōzan) to Fu-yung Tao-kai (Fuyō
Dōkai, 1043–1118), Tōzan’s important disciples need to be briefly presented.
Yun-chu Tao-ying (Ungo Dōyō, d. 902) was a native of Yu-tien 玉田 (Gyokuda),
Yu-chou 幽州 (Yūshu), in Northern China. At the age of twenty-ﬁve, he became a
monk at the Yen-shu Temple 延寿寺 (Enju-ji), Fanyang 范阳. He was not satisﬁed
with learning the Vinaya (Rissui) rules and ceremonies. So he went up Mount
Tsui-wei 翠微山 (Suiba San) to seek Tao and spent 3 years there. A monk who
came from Kiangsi told Ungo that Tōzan was a great Zen Master. So he went to
visit Tōzan. Tōzan asked him: “What is your name?” Ungo replied: “My name is
Tao-ying 道膺 (Dōyō).” Tōzan said: “Say something toward the Ultimate Reality.”
Dōyō replied: “If I say more, my name is not called Tao-ying (Dōyō).” Tozan said:


Output:
“Your reply is just like what I replied to Yun-yen (Ungan), when Ungan asked me
the same question.” Dōyō said: “It is my fault.” Note that Tōzan asked Sōzan the
same question, and Sōzan gave exactly the same answer. For other anecdotes, see
the Lamp Records, Vol. 17. (Daishō Daizōkyō, Vol. 51, pp. 334–336; Y. H. Ku,
History of Chinese Zen Masters, pp. 237–242.)
   Ungo passed away in 902 A.D. His dharma-heirs were as follows: Tung-an
Tao-pei (Dōan Dōhai, 889–955), Yun-chu Huai-yueh (Ungo Egaku), Kuei-tsung
Huai-hui (Kisū Eki), Kuei-tsung Tan-chuan (Kisū Tangon), and Yun-chu Tao-chien
(Ungo Dōken).
   Master Chiu-feng Pu-man 九峰普满 (Kyūhō Fuman Daishi) was recorded in the
Lamp Records, Vol. 17 (Daishō Daizōkyō, Vol. 51, p. 338; Y. H. Ku, History of
Chinese Zen Masters, p. 243.) with the following:
72                                                                            7 The Sōtō School


Output:
Master Fuman asked a monk: “Where did you come from?” The monk answered: “From
     Fukien.” Master said: “You have traveled far. The journey was not easy.” The monk said:
     “The journey was not difﬁcult. Once you moved your feet, you can arrive here.” Master:
     “Was there a journey that you need not move your feet?” The monk did not answer.


Output:
According to the Lamp Records, Vol. 20 (Daishō Daizōkyō, Vol. 51, p. 361;
Y. H. Ku, History of Chinese Zen Masters, p. 243), Kyūho Fuman’s dharma-heir
was Tung-an Wei 同安威 (Dōan I) of Hung-chou 洪州 (now Kiangsi), whose
disciples were Shih-ching Ho-shan 石镜和尚 (Sekikyō oshō) of Chen-chou, and
Chung Tung-an Kuan-chih (Chū Dōan Kanshi) 中同安观志.
   According to the Lamp Records, Vol. 20 (Daishō Daizōkyō, Vol. 51, p. 365;
Y. H. Ku, History of Chinese Zen Masters, p. 244), Dōan I left the following
anecdote:
     A monk asked Dōan I: “Before Niu-tou Fa-yung (Gyūtō Hōyū) met the Fourth Patriarch,
     how is it?” Dōan I said: “By the roadside there was a small shrine; those who saw it raised
     their ﬁsts.” The monk asked: “How is it after Fa-yung (Hōyū) met with the Fourth
     Patriarch?” The Master said: “There was no deceased person’s bed in the room, hence there
     was no need to wear mourning clothing.” The monk asked: “What is the meaning of the


Output:
Patriach’s teaching?” The Master replied: “The jade rabbit (moon) did not understand the
     meaning of early morning; The golden crow (sun) did not wish to shine bright in the night.”
     The monk asked: “What is the music of Tungan (Dōan)?” The Master answered: “The holy
     guitar does not play the worldly music; Only the expert in music trespasses Pai-Ya’s door.”


Output:
The lineage from Dōan I to Tung-an Kuan-chih (Dōan Kanshi) and Shih-ching
Ho-shan (Sekikyō oshō) was recorded in the Lamp Records, Vol. 23 (Daishō
Daizōkyō, Vol. 51, p. 388; Y. H. Ku, History of Chinese Zen Masters p. 244).
   The dharma heirs of Dōan Kanshi were Liang-shan Yuan-kuan 梁山缘观
(Ryōsan Enkan) and Ling-tung Ho-shan 灵通和尚 (Reisū oshō) of Chen-chou 陈
州, as recorded in the Lamp Records, Vol. 24 (Daishō Daizōkyō, Vol. 51, p. 398;
Y. H. Ku, ``History of Chinese Zen Masters,'' p. 244). For a long time, the dharma
teacher of Tung-an Kuan-chih (Dōan Kanshi) was attributed to Tung-an Tao-pei
(Dōan Dōhai, 889–955), who was a disciple of Yun-chu Tao-ying (Ungo Dōyō).
From the “Lamp Records,” the present author established the lineage of the
Tsao-tung School (Sōtō shū) from Tōzan to Ta-yang Ching-yuan 大阳警玄 (Daiyō
Keigen, 943–1027) as folslows:
(1)    Tōzan Ryōkai (807–869)
(2)    Kyūhō Fuman (Daishi)
(3)    Dōan I
(4)    Dōan Kanshi
(5)    Ryōsan Enkan
(6)    Daiyō Keigen (943–1027)


Output:
(6)    Daiyō Keigen (943–1027)
   Liang-shan Yuan-kuan (Ryōsan Enkan) was recorded in the Lamp Records, Vol.
24 (Daishō Daizōkyō, Vol. 51, p. 406; Y. H. Ku, History of Chinese Zen Masters,
p. 245). Ta-yang Ching-yuan (Daiyō Keigen) was recorded in the Lamp Reocrds,
7 The Sōtō School                                                             73


Output:
Vol. 26 (Daishō Daizōkyō, Vol. 51, p. 421; Y. H. Ku, History of Chinese Zen
Masters, p. 246). Daiyō could not ﬁnd a dharma heir during his lifetime. So he
entrusted the task of ﬁnding a dharma heir for him to Master Fu-shan Fa-yuan 浮山
法远 (Fusan Hō’en, 991–1067) of the Lin-chi School. Fu-shan had the honorary
title of Yuan-chien 圆鉴 Zen Master (Enkan Zenji) and was the dharma heir of
Yeh-hsien Kuei-sheng 叶县归省 (Yōken Kisei). According to the Lamp Records,
2nd Series (Zoku DentōRoku 续传灯录), Vol. 6 (Daishō Daizōkyō, Vol. 51,
pp. 499–500; Y. H. Ku, History of Chinese Zen Masters, pp. 247–249), Enkan was
residing at Hui-shen-yen 会圣岩 (Ishōgan), and one night he dreamed of a blue
eagle. Tou-tzu I-ching 投子义青 (Tōsu Gisei, 1032–1083) came to visit Master
Enkan the next morning. The Master invited him to stay on, as ‘Gisei’ implied the
color blue or green. After 3 years, Enkan asked him something. Gisei was about to
answer. But Master Enkan used his hand to close Gisei’s mouth. Another 3 years


Output:
had passed. Enkan examined him about his understanding of Tōzan’s teachings.
After Tōsu Gisei showed perfect understanding, Enkan bestowed upon him Daiyō’s
robe, shoes, etc., such that he was to be Daiyō’s dharma heir. This was a unique
instance. So Tōsu Gisei was later honored by the title. Master “Miao-shu” 妙续大
师 (Myō-zoku Daishi), meaning “marvelous continuation.” After telling this story
(history), the lineage of the Sōtō School continues as follows:
(6) Daiyō Keigen (943–1027),
(7) Tōsu Gisei (1032–1083),
(8) Fuyō Dōkai (1043–1118).
Fu-yung Tao-kai 芙蓉道楷 (Fuyō Dōkai, 1043–1118) was recorded in the Lamp
Records, 2nd Series (Zoku DentōRoku), Vol. 10 (Daishō Daizōkyō, Vol. 51,
pp. 523–524; Y. H. Ku, History of Chinese Zen Masters, pp. 250–253).
   After Fuyō Dōkai, there were two branches:
 (9a)   Tan-hsia Tzu-zing 丹霞子淳 (Tanka Shijun, 1064–1119)
(10a)   Chen-hsieh Ching-liao 真歇清了 (Shinketsu Seiryō, 1090–1151)
(11a)   Tien-tung Tsung-chueh 天童宗珏 (Tendō Sōkaku, 1091–1162)


Output:
(12a)   Cho-an Chih-chien 足庵智鉴 (Soku’an Chikan, 1105–1192)
(13a)   Tien-tung Ju-zing 天童如净 (Tendō Nyojō, 1162–1228)
(14a)   Tao-yuan Hsi-hsuan 道元希玄 (Dōgen Kigen 1200–1253)
Note that Dōgen Kigen was the founder of the Sōtō School in Japan.
   Now Tanka Shijun had another disciple: Hung-chih Cheng-chueh (Wanshi
Shōkaku 1091–1157), whose dharma descendants started two sects in Japan. We
started to designate Wanshi Shōkaku as (10b).
(10b)   Hung-chih Cheng-chueh 宏智正觉 (Wanshi Shōkaku 1091–1157).
(11b)   Zing-tzu Hui-hui 净慈慧晖 (Jōji Eki, 1097–1183).
(12b)   Ming-chi Hui-tsu 明极慧祚 (Myōkyoku Eso).
(13b)   Tung-ko Miao-kuang 东谷妙光 (Tōkoku Myōkō, d. 1251).
(14b)   Chih-won Te-chu 直翁德举 (Jiki’ō Tokukyo).
74                                                             7 The Sōtō School


Output:
(15b) Tung-ming Hui-ji 东明慧日 (Tōmyō Enichi, 1272–1340).
Tōmyō Enichi went to Japan and became the founder of the Tōmyō Sect.
   Jiki’ō had another disciple Yun-wai Yun-hsu 云外云岫 (Ungai Unshū), whose
dharma heir Tung-ling Yun-yu 东陵永屿 (Tōryō Eisho, d. 1365) went to Japan and
became the founder of the Tōryō Sect. Wanshi Shōkaku was the author of
Chun-yung-lu 从容录 (Shōyō-roku).
   Now we designate the second branch of Fuyō Dōkai’s dharma-heirs as the
(c) line, starting with Lo-men Tzu-chueh (Rokumon Jikaku, d. 1117).
 (9c)   Lo-men Tzu-chueh 鹿门自觉 (Rokumon Jikaku, d. 1117).
(10c)   Pu-chao Hsi-p’ien 普照希辩 (Fushō Kiben, 1081–1149).
(11c)   Ling-yen Seng-pao 灵岩僧宝 (Reigan Sōhō, 1114–1173).
(12c)   Wang-shan Ssu-ti 王山师体 (Ōsan Shitei).
(13c)   Hsueh-yen Hui-man 雪岩慧满 (Seggan Eman, d. 1206).
Rokumon had another disciple: Chen-yi Hui-lan 真懿慧兰 (Jin’itsu Eran). Now we
continue on the (c) line:
(14c)   Wan-sung Hsing-hsiu 万松行秀 (Manshō Kōshū, 1166–1246).
(15c)   Shao-shih Fu-yu 少室福裕 (Shōshitsu Fukuyū, 1203–1275).


Output:
(16c)   Shao-shih Wen-tai 少室文泰 (Shōshitsu Buntai, d.1289).
(17c)   Pao-yin Fu-yu 宝应福遇 (Hō’ō Fukugū 1245–1313).
(18c)   Shao-shih Wen-tsai 少室文才 (Shōshitsu Bunsai, 1273–1352).
(19c)   Wan-an Tzu-yen 万安子严 (Man’an Shigen).
(20c)   Nin-jan Liao-kai 凝然了改 (Gyōnen Ryōkai, 1335–1421).
(21c)   Chu-kung Chi-ping 俱空契斌 (Gukū Keihyō, 1383–1452).
(22c)   Wu-fang Ke-chun 无方可从 (Muhō Kasho, 1420–1483).
(23c)   Yueh-chou Wen-tsai 月舟文载 (Gesshū Bunsai, 1452–1524).
(24c)   Tsung-chin Tsung-shu 宗镜宗书 (Sōkyō Sōsho, 1500–1567).
(25c)   Yun-kung Chang-chung 蕴空常忠 (Unkū Shōchū, 1514–1588).
(26c)   Wu-ming Hui-chin 无明慧经 (Mumyō Ekei, 1548–1618).
(27c)   Tung-yuan Yuan-chin 东苑元镜 (Tō’en Genkyō, 1577–1630).
(28c)   Chueh-lang Tao-sheng 觉浪道盛 (Kakurō Dōshō, 1592–1659).
(29c)   Kuan-tang Ta-wen 阔堂大文 (Katsudō Daibun).
(30c)   Hsin-yueh Hsing-chiu 心越兴俦 (Shinetsu Kōchū, 1642–1696).
Note that Hsin-yueh Hsing-chiu was invited to Japan and he was the founder of the
Shinetsu Sect 心越派.
   Tung-yuan Yuan-chin (Tō’en Genkyō) had three dharma brothers:


Output:
(27e) Po-shan Yuan-lai 博山元来 (无异) (Bakusan Genrai, 1575–1630).
 (27f) Shou-chang Yuan-nin 寿昌元谧 (Jushō Gennei, 1579–1649).
(27g) Ku-shan Yuan-hsien 鼓山元贤 (Kozan Genken, 1578–1657).
Ku-shan (Kozan) had several disciples, among them Wei-ling Tao-pai 为霖道霈
was prominent.
7 The Sōtō School                                                          75


Output:
(28g) Wei-ling Tao-pai (I-rin Dōhai, 1615–1688).
   Yun-kung (Unkū) had a dharma brother:
(25d) Shao-shih Chang-ren 少室常润 (Shōshitsu Shōjun, d. 1585).
  Shao-shih Chang-ren had the following dharma descendants:
(26d) Ta-chueh Fang-nien 大觉方念 (Daikaku Hōnen, d. 1594).
(27d) Yun-men Yuan-cheng 云门圆澄 (Ummon Enchō, 1561–1626).
  Yun-men had many disciples, among them was the following lines:
(28d) Shui-po Ming-hsueh 瑞白明雪 (Zuihaku Myōsetsu, 1584–1641).
(29d) Po-an Zing-teng 破闇净灯 (Ha’an Jōtō, 1603–1659).
(30d) Ku-chiao Chih-sien 古樵智先 (Koshō Chisen).
   The author is indebted to Reverend Sheng-yen, Litt.D., 圣严 (Ekū Shōgen,
1930–) for supplying the information concerning the Koshō or Shōzan line 焦山系
as follows. (See Chart X A.)
 (1)   Koshō Chisen 古樵智先,
 (2)   Kandō Tokukyō 鉴堂德镜,
 (3)   Seki’an Gyōsai 硕庵行载,
 (4)   Minshū Fukuki 敏修福毅 (d. 1790),
 (5)   Hekigan Shōketsu 碧岩祥洁 (1703–1765),
 (6)   Saishū Chōtō 济舟澄洮 (d. 1737),
 (7)   Tan’un Seikyō 澹宁清镜,
 (8)   Kyo’etsu Seikō 巨超清恒,
 (9)   Shūhei Seikō 秋屏觉灯,


Output:
(9)   Shūhei Seikō 秋屏觉灯,
(10)   Shōgen Kakusen 性源觉诠,
(11)   Mukkei Kai’in 墨溪海荫,
(12)   Getsuki Ryōzen 月辉了禅,
(13)   Ryūchō Goshun 流长悟春,
(14)   Kaikō Daishu 芥航大须,
(15)   Unhan Shōdō 云帆昌道,
(16)
(17)   Tokushun 德俊,
(18)   Kitsudō 吉堂,
(19)   Chikō Mishō 智光弥性 (1888–1963),
(20)   Tōsho Tōrō 东初镫朗 (1908–1977),
(21)   EKū Shōgen 慧空圣严 (1930–[2009]).
Chikō Mishō had a dharma brother, Jōgen 静严.
Chikō had another disciple, Setsuhan 雪烦, who was older than Tōsho.
Tōsho had another disciple, Shōkai 圣开 (1918–[1996]).
   Tōsho was Founder of Chinese Buddhist Cultural Institute 中华佛教文化馆,
Pei-tou, Taiwan. Shōgen was installed as the Second Abbot of Chinese Buddhist
Cultural Institute, Pei-tou, on March 24, 1978. Shōgen was formerly Abbot of
Daikaku-ji, New York, N. Y., U.S.A. The author is deeply indebted to Reverend
76                                                             7 The Sōtō School


Output:
Sheng-yen, Litt. D. for supplying the lineage of the Shōzan line (焦山系) from
Ku-chiao Chi-sien 古樵智先 to Tung-chu Ten-lang 东初镫朗.
   In this book, one photograph was taken when Abbot Tung-chu (Tōsho, 1908–
1977) 东初 of the Shōzan line visited the United States with Reverend Sheng-yen
(Shōgen) 圣严 at the invitation of Dr. C. T. Shen 沈家桢居士.
   According to Dharma Records of Abbot Hsu Yun 虚云和尚法汇 Vol. 9,
pp. 266–297, a list of the Abbots 鼓山列祖联芳集 of Yung-chuan Temple
(Yōsen-ji) 涌泉寺 at Ku-shan (Kozan), Foochow, was given. The Founder was
Reverend Ling-chiao (Reikyō) 灵峤, a disciple of Ma-tsu (Baso). The First Abbot
was Ku-shan Shen-yen 鼓山神宴 (Kozan Jin’an, Kokushi, 863–939), a disciple of
Seppō Gizon (822–908) 雪峰义存. The 24th Abbot was Chikuan Shiki (1083–
1146) 竹庵士珪, a dharma heir of Ryūmon Sei’on. The 26th abbot was Butsushin
Honsai 佛心本才, a dharma heir of Reigen Isei (d. 1117) 灵源惟清. These Abbots
belonged to the Rinzai School. The 31st Abbot was Boku’an An’ei 木庵安永, a


Output:
dharma grandson of Daie Sōkō. The 41st Abbot was Kozen Jikyō 枯禅自镜, a
disciple of Mittan. After more than forty successions, the 86th Abbot was Kōan
Ensei 高庵圆清, who was to lead the Kōan line or the Kozan line 高庵系或鼓山系
to Abbot Hsu Yun (Kiun, 1840–1959) 虚云 as shown in Chart VI A.
   However, the 92nd Abbot was Bokusan Genrai (1575–1630) 博山元来, a
dharma heir of Mumyō Ekei (1548–1618) 无明慧经, who belonged to the Sōtō
School. The 93rd Abbot was Sekkan Dōgin (1585–1637) 雪关道訚, Bokusan’s
disciple. The 94th Abbot was Eikaku Genken (1758–1657) 永觉元贤, another
dharma heir of Mumyō Ekei. The 95th Abbot was Kakurō Dōshō (1592–1659) 觉
浪道盛, a dharma grandson of Mumyō. The 96th Abbot was Irin Dōhai (1615–
1702) 为霖道霈, a dharma heir of Eikaku Genken. Irin Dōhai was to lead the Irin
line to Abbot Jikō Kokai (1895–1954) 慈航古开. (See Chart X B.) The author and
his wife paid homage to Reverend Jikō’s “real body” (Shinshin 真身) enshrined at
Sekishi 汐止, Taipei, in the company of his brother Joseph and sister-in-law Leola.


Output:
The Irin line: 为霖系
 (1)   Irin Dōhai (1615–1702) 为霖道霈,
 (2)   Kōtō Daishin 恒涛大心,
 (3)   Henshō Kōryū 遍照兴隆,
 (4)   Seijun Hōkō 清淳法厚,
 (5)   Tōyō Kaisho 东阳界初,
 (6)   Dōgen Ichishin 道源一信,
 (7)   Kei’un Teizen 继云鼎善,
 (8)   Zōki Shinshaku 增辉新灼,
 (9)   Enchi Tsūkan 圆智通完,
(10)   Nōji Tenshō 能持天性,
(11)   Untei Kenji 云程兼慈,
(12)   JōKū Tetsuchi 净空彻地,
(13)   Gogen Chihon 悟源地本,
(14)   En’ei Yōshō 圆瑛耀性,
7 The Sōtō School                                                                               77


Output:
(15) Jikō Kokai 慈航古开,
(16) Genji Fukukai 严持复戒.
   Reverend Yuang-ying (En’ei) was Abbot of Tendō-ji, Ningpo 天童寺. Reverend
Tzu-hang (Jikō) was the Founder of Taiwan Buddhist College 台湾佛学院. The
author is indebted to Reverend Yen-chih (Genji) for the above lineage. Reverend
Yen-chih is at present Abbot of Hua-lien Buddhist Lotus Institute, Taiwan 花莲佛
教莲社.
   It may be noted that Abbot Hsu Yun considered himself the 47th generation
dharma descendant of Tōzan in the Sōtō School of China. At Kozan, from the 92nd
Abbot to the 130th Abbot, all belonged to the Sōtō School. At the same time, he
was the 43rd generation dharma descendant in the Rinzai School.

References


Output:
References

Chung-Yuan, C. 张钟元 (1969). Original teachings of Ch’an Buddhism: Selected from the
   transmission of the Lamp (Trans). New York: Pantheon Books.
Dumoulin, H. S. J. (1953). The development of Chinese Zen after the sixth patriarch in the light of
   mumonkan (R. F. Sasaki, Trans.). New York: The First Zen Institute of America.
Kigen, D. (1200–1253). Cheng-Fa-Yen-Tsang (Shōbōgenzō), Recorded by Koun Ejō.
“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).
Chapter 8
The Ummon School and The Hōgen School


Output:
Yun-men Wen-yen (Ummon Bun’en, 864–929) was a native of Chia-hsin (Kiangsu
Province, now Chekiang Province—editor’s note). He ﬁrst studied under Mu-chou
Tao-chung (Bokujū Dōshō). Later, he became a disciple of Hsueh-feng I-tsun
(Seppō Gizon, 822–908). If one judges the worth of a Zen Master by the number of
anecdotes told of him, Ummon was at the top of the list. R. H. Blyth in his Zen and
Zen Classics, Vol. 2, devoted Chaps. XV, XVI, and XVII to Ummon. Ummon was
clever from a child. After he realized the signiﬁcance of Huang-po (Ōbaku) as a
great Zen master, Ummon went to visit Ōbaku’s disciple, Bokujū Dōshō, who was
also known as Chen the Elder (Chin-son-shuku). Ummon knocked at his gate.
Bokujū asked: “Who is it?” Ummon answered: “Bun’en.” “What is it you want?”
asked Bokujū. Ummon said: “I want to understand myself. Please teach me!”
Bokujū opened the gate, looked at him, and shut the gate. This went on for three
days. On the third day, when the door opened, Bun’en pushed his way in. Bokujū


Output:
seized him and said: “Say something!” Ummon did not know what to say, and
Bokujū pushed him out. As the Master shut the gate in a hurry, Ummon’s leg was
caught in it and broken. With the intense pain, Ummon came to a realization
suddenly. Many anecdotes concerning Ummon appeared in the Lamp Records, Vol.
19 (Daishō Daizōkyō, Vol. 51, pp. 356–359; Y. H. Ku, History of Chinese Zen
Masters, pp. 285–295).
   Master Ju-min (Nyomyō) presided in the Ling-shu Monastery (Reiju-ji), at
Shao-chou (Shōshū); Ummon was taking the ﬁrst seat. When Ju-min was about to
pass away, he recommended Bun’en to succeed him. Ummon did not forget his old
teacher, Seppō Gizon, and esteemed Seppō as his master. Ummon addressed the
assembly:
   Please do not think that I am trying to deceive you with words today. I can hardly help
   talking, that is, making a mess of it. If a clear-sighted man saw me doing this, I would be an
   object of ridicule. How can I avoid this ridicule now? Let me ask you all: what do you lack at


Output:
the very beginning? Even though I tell you that there is nothing lacking within you, this too is
   deceit. Unless your understanding has reached this stage, you are not yet on the right path. Do
   not ask questions carelessly and hurriedly when your mind is completely dark. Tomorrow
   and the days thereafter, you will have the most important work to do in order to achieve


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd                                          79
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_8
80                                                   8 The Ummon School and The Hōgen School


Output:
enlightenment. Those whose grasp is poor and fumbling should go to the well-established
     schools of the great ancients and search on every side for Truth. Should you gain some inner
     awareness, all this is due to what is within yourself. When you are drifting in the endless
     kalpa, your mind is full of illusion. The moment you hear others talk about Tao (the Way),
     you will immediately want to know about it and start asking what the Buddha and the
     Patriarchs are. Thus you will seek high and low for understanding, but in doing so you will
     get even further away from Ch’an (Zen), because the searching mind is a deviation and
     talking about it is even worse. Is it not then true that not searching for it is the correct way?
     Well, what other alternatives are there, besides these two? Take good care of your own lives!
     The teachings of the Three Vehicles, and of the Twelve Divisions of the Canon, expounded


Output:
Buddhism in this way and that. The old masters of the present-day world give talks on
     Ch’an (Zen) everywhere. Compared with my approach, which concentrates on the needle
     point, their methods are like the medicine given by clumsy doctors, who often kill the
     animals. However, there are a few who can attain to Ch’an (Zen) by such methods. How
     can you expect there to be roaring thunder in speech and the sharpness of swords in words?
     In the twinkling of an eye a thousand changes can take place. When the wind ceases, the
     waves become calm. I beg you to accept my offer! Be Careful!
     …To grasp Ch’an (Zen), you must experience it. If you have not experienced it, do not
     pretend to know. You should withdraw inwardly and search for the ground upon which you
     stand; thereby you will ﬁnd out what Truth is. Outwardly not even the slightest explanation
     can be used to reveal your inner awareness. Every one of you should devote himself to the


Output:
task of self-realization. When the Great Function (Tay-yung or Daiyō) takes place, no effort
     will be required of you. You will immediately be no different from the Patriarch and the
     Buddha.


Output:
The above English translations were taken from Professor Chang Chung-yuan’s
Original Teachings of Ch’an Buddhism, pp. 283–286. Another quotation follows:
     You must be cautious! Do not waste your time wandering thousands of li (Chinese measure
     of distance, about 1/3 of a mile), through this town and that, with your staff on your
     shoulder, wintering in one place and spending the summer in another. Do not seek out
     beautiful mountains and rivers to contemplate, nor spend your time calculating, when
     sacriﬁce might be better. What a pity when one craves for trifles and loses the important
     things! Such a search for Ch’an (Zen) is useless! … Do not be idle and waste your time. Do
     not miss what this life has to offer, for you will never have another chance… Even a
     worldly man (Ummon meant Confucius) said, “To learn Tao in the morning and die a night
     —therein is my satisfaction.” What efforts we Buddhists must put into this! We must work
     hard. Be careful!


Output:
hard. Be careful!
     Master Yun-men (Ummon) entered the assembly hall, held up the staff, pointed ahead, and
     said: “All Buddhas in the world, as numberless as grains of sand, are here on the point of
     my staff. They are disputing the teachings of Buddhism, and each of them tries to win the
     argument. Is there anyone who is going to testify? If no one is going to testify, I will give
     testimony myself.” At that moment a monk came out of the group and said, “Please do so
     immediately.” The Master remarked, “You fox!”


Output:
Other anecdotes are:
        There was a question put to Ummon: “What is the fundamental idea of Buddhism?”
        Ummon answered: “When spring comes, the grass turns green of itself.”
        Monk: “What was Niu-tou Fa-yung before he saw the Fourth Patriarch?”
8 The Ummon School and The Hōgen School                                                       81


Output:
Ummon: “The Goddess of Mercy (Kuan-yin or Kannon) is worshiped in every family.”
       Monk: “What was Niu-tou Fa-yung after he saw the Fourth Patriarch?”
       Ummon: “The moth in the flame swallows the tiger.”
       Monk: “What is the song of Ummon?”
       Ummon: “The twenty-ﬁfth day of the twelfth month.”
       Monk: “What is the roar of the earthen ox on top of the snow ridge?”
       Ummon: “Heaven and earth darkened black.” (“red” in Chang’s version)
       Monk: “What is the neighing of the wooden horse of Ummon?”
       Ummon: “Mountains and rivers are running.”
       Monk: “Please give me a basic principle for our pursuit of the ultimate.”
       Ummon: “Look to the southeast in the morning and to the northwest in the evening.”
       Monk: “What would it be like if one reached an understanding in accordance with your
       remarks?”
       Ummon: “Light the lamp in the eastern house and sit in the darkness of the western
       house.”


Output:
Ummon lived to 86 years old. Once he made the following gāthā:
       How steep is Yun-men’s Mountain!
       How low the white clouds hang!
       The mountain stream rushes so swiftly
       That ﬁsh cannot venture to stay.
       One’s coming is well understood,
       From the moment one steps in the door.
       Why should I speak of the mud (“dust” in Chang’s version)
       On the track that is worn by the wheel?


Output:
Ummon had a number of disciples, among them:
(1) Tung-shan Shou-chu 洞山守初 (Tōzan Shusho, 910–990)
(2) Hsiang-lin Cheng-yuan 香林澄远 (Kyōrin Chō’on, d. 987)
(3) Shuang-feng Hui-chen 双峰慧真 (大师) (Sōhō Eshin Daishi)
Tōzan Shusho had a disciple Fu-yen Liang-ya (Fukugen Ryōga). Kōrin Chō’on had
a large number of dharma descendants. The lineage is given as follows:
 (1)   Yun-men Wen-yen (Ummon Bun’en, 864–949)
 (2)   Hsiang-lin Cheng-yuan (Kyōrin Chō’on, d. 987)
 (3)   Chih-men Kuang-tsu 智门光祚 (Chimon Kōso)
 (4)   Hsueh-tou Chung-hsien 雪窦重显 (Setchō Jūken, 980–1052)
 (5)   Tien-i I-huai 天衣义怀 (Tenne Gikai, 993–1064)
 (6)   Yuan-chao Tsung-pen 圆照宗本 (Enshō Sōhon, 1020–1099)
 (7)   Fa-yun Shan-pen 法云善本 (Hōun Zenhon)
 (8)   Hsueh-feng Ssu-hui 雪峰思慧 (Seppō Shi’e)
 (9)   Zing-tzu Tao-chang 净慈道昌 (Jōji Doshō)
(10)   Lei-an Cheng-shou 雷庵正受 (Raian Shōju, 1146–1208)
82                                             8 The Ummon School and The Hōgen School


Output:
Note that Raian Shōju (1146–1208) was the author of Pu-teng-lu 普灯录
(Fu-to-roku), dated 1204.
   Yuan-chao Tsung-pen was also known as Hui-lin Tsung-pen 慧林宗本 (Erin
Sōhon). Erin had several dharma brothers, among them:
(6a) Yuan-tung Fa-hsiu 圆通法秀 (Enzū Hōshū, 1027–1090)
(6b) Kuang-chao Yin-fu 广照应夫 (Kōshō Ōfu)
Kōshō’s disciple Hung-tsi Tsung-tsi 洪济宗賾 (Kōsai Sōseki, 1009–1092) was
simultaneously the Eighth Patriarch of the Pure Land School. Enzū Hōshū had sixty
disciples, among them:
(7a) Fu-kuo Wei-po 佛国惟白 (Bukkoku Ibyaku)
(7b) Kai-sien Chih-shun 开先智珣 (Kaisen Chijun)
(7c) Pao-ning In 保宁英 (Honin Ei)
Fu-kuo Wei-po was the author (compiler) of the Second Series of the Lamp Records
(Zoku-tō roku 续灯录), dated 1101. Fu-kuo Wei-po had a disciple: (8a) Hui-lin
Hui-hai 慧林慧海 (Erin Ekai), whose disciples were (9a) Wan-san Shu-chien 万杉
寿坚 [Mansan (sugi) Juken] and (9b) Wan-san Shu-lung 万杉寿隆 (Mansan
Juryū).
   Enshō (Erin) Sōhon had some two hundred disciples. Among them were Fa-yun


Output:
Shan-pen (Hōun Zenhon), Tou-tze Hsiu-yu 投子修颙 (Tōsu Shugu), and Chang-lu
Hsin (Chōro Shin) 长芦信. Hōun Zenhon’s disciple was Hsueh-feng Ssu-hui
(Seppō Shi’e), whose disciple was Zing-tzu Tao-chang (Jōji Tōshō). Jōji’s disciple
was Lei-an Cheng-shou (Raian Shōju, 1146–1208).
   Note that Setchō Jūken (980–1052) wrote the verses for the Blue Cliff Record
(Pi-yen-lu) or Hekigan-roku. Setchō collected one hundred kung an (kōan)
—“public cases” of ancient events, and pointed out the import of each story with
verses and additional remarks. About 60 years after Setchō’s passing, Yuan-wu
Ke-chin (Engo Kokugon, 1063–1135) of the Rinzai School added introductions,
remarks, and commentaries all together to form the Blue Cliff Record, named after
the abode on Mt. Chia in Hunan where Engo delivered his talks. It was Dōgen
Kigen (1200–1253) who brought the Blue Cliff Record to Japan. (An English
translation by Thomas and J. C. Cleary is now available in three volumes, published


Output:
by Shambhala Publications Inc., Boulder, Colorado, in 1977.)
   Take the fourteenth case of the Blue Cliff Record, as chosen by Setchō Jūken and
interpreted by Engo Kokugon. We are indebted to Thomas & J. C. Cleary for their
excellent English translation given below:
     Ummon’s Appropriate Statement:
     Case:
     A monk asked Ummon: “What are the teachings of a Buddha in a whole lifetime?”
     Ummon answered: “An appropriate statement.”
     Commentary:
     Members of the Ch’an (Zen) family, if you want to know the meaning of Buddha-nature,
     you must observe times and seasons, causes and conditions. This is called the special
8 The Ummon School and The Hōgen School                                                               83


Output:
transmission outside the (written) teachings, the sole transmission of the mind seal, directly
  pointing to the human mind for the perception of nature and realization of Buddhahood.
  For 49 years old Shakyamuni stayed in the world: at three hundred and sixty assemblies he
  expounded the sudden and the gradual, the temporary and the true. These are what are
  called the teachings of a whole lifetime. The monk (in this case) picked this out to ask,
  “What are the teachings of a whole lifetime?” Why didn’t Ummon explain for him in full
  detail, but instead said to him, “An appropriate statement?” As usual, within one sentence
  of Ummon three sentences are bound to be present. There are called the sentence that
  encloses heaven and earth, the sentence that follows the waves, and the sentence that cuts
  off the myriad streams. He lets go and gathers up; he’s naturally extraordinary, like cutting
  nails or shearing through iron. He makes people unable to comprehend him or ﬁgure him


Output:
out. The whole great treasure-house of the teachings just comes down to three words “An
  appropriate statement”; there is no facet or aspect in which you can rationalize this.
  People often misunderstand and say, “Buddha’s preaching was appropriate to the condi-
  tions of one time.” Or they say, “The multitude of appearances and myriad forms are all the
  impressions of a single truth,” and call this “an appropriate statement”. Then there are those
  who say, “It’s just talking about that one truth.” What connection is there? Not only do they
  not understand, they also enter hell as fast as an arrow flies. They are far from knowing that
  the meaning of that man of old is not like this.
  Therefore it is said, “Shattering one’s bones and crushing one’s body is still not sufﬁcient
  recompense; when a single phrase is understood, you transcend ten billion.” Undeniably
  extraordinary: “What are the teachings of a whole lifetime?” Just boil down to his saying,


Output:
“An appropriate statement.” If you can grasp this immediately, then you can return home
  and sit in peace. If you can’t get it, then listen humbly to the verdict.


Output:
Verse (by Setchō Jūken)
     An appropriate statement;
     How utterly unique!
     He wedges a stake into the iron hammerhead with no hole.
     Under the Jambu Tree I’m laughing: ha, ha!
     Last night the black dragon had his horn wrenched off:
     Exceptional, exceptional—
     The old man of Shao Yang got one horn.


Output:
Commentary
  An appropriate statement; how utterly unique!” Setchō cannot praise him enough. These
  words of Ummon are independent and free, unique and lofty, prior to light and after
  annihilation. They are like an overhanging cliff ten thousand fathoms high. Then, too, they
  are like a million-man battleline; there is no place for you to get in. It’s just that it’s too
  solitary and perilous.
  An ancient said, “if you want to attain intimacy, don’t use a question to ask a question; the
  question is in the answer and the answer is in the point of the question.” Of course it’s
  solitary and steep, but tell me, where is it that it’s solitary and steep? No one on earth can do
  anything about it.
  The monk (in the case) was also an adept, and that is why he could question like this. And
  Ummon too answered this way, much like “wedging a stake into the iron hammerhead with
  no hole.” Setchō employs literary language so artfully! “Under the Jambu Tree I’m


Output:
laughing: ha, ha!” In the Scripture on the Creation of the World it says, “On the southside
  of Sumeru (Mt. Himalaya) a crystal tree shines over the continent of Jambu, making all in
84                                                 8 The Ummon School and The Hōgen School


Output:
between a clear blue color. The continent takes its name from the great tree; hence it is
     called Jambudvipa. This tree is seven thousand leagues high; beneath it are the golden
     mounds of the Jambu altar, which is twenty leagues high. Since gold is produced from
     beneath the tree, it is called the Jambu Tree.”
     Thus Hsueh-tou (Setchō) says of himself that it is under the Jambu Tree laughing out loud.
     But tell me, what is he laughing at? He’s laughing at the black dragon who last night got
     this horn wrenched off. He’s just looking up respectfully; he can only praise Ummon. When
     Ummon says, “An appropriate statement”, what’s it like? It’s like breaking off one of the
     black dragon’s horns. At this point, if there were no such thing, how could he have spoken
     as he did?
     Setchō has ﬁnished his verse all at once, but he still has something to say at the very end:
     “Exceptional, exceptional—The old man of Shao Yang got one horn.” Why doesn’t Setchō


Output: say he got them both? How is it that he just got one horn? Tell me, where is the other horn?


Output:
Tung-shan Shou-chu (Tōzan Shusho, 910–990) was a disciple of Ummon. (See
the Lamp Records, Vol. 23; Daishō Daizōkyō, Vol. 51, p. 389; Y. H. Ku, History of
Chinese Zen Masters, pp. 299–301.) He visited Ummon, who asked him: “Where
have you come from recently?” Tōzan answered: “From Ch’a-tu.” “Where were
you during the summer?” asked Ummon. Tōzan answered: “I was at the Pao-tzu
Monastery in Hunan.” “When did you leave there?” asked Ummon. Tōzan said: “In
the eighth month of last year.” The Master said: “I absolve you from thirty blows!”
The next day, Tōzan went to ask the Master: “Yesterday you were pleased to
release me from thirty blows, but I do not know what my fault was.” The Master
said: “Oh, you rice-bag! This is the way you wander from the west of the River to
the south of the Lake!” At hearing this, Tōzan Shusho was suddenly enlightened.
Other anecdotes appeared in Professor Chang Chung-yuan’s Original Teachings of
Ch’an Buddhism, pp. 296–299.


Output:
Ch’an Buddhism, pp. 296–299.
    Hsiang-lin Cheng-yuan (Kyōrin Chō’on, d. 987) was also Ummon’s disciple.
He was the dharma grandfather of Setchō Jūken. (See the Lamp Records, Vol. 22,
Daishō Daizōkyō, Vol. 51, p. 387; Y. H. Ku, History of Chinese Zen Masters,
pp. 301–302.) A monk asked: “How is it, when both mind and condition (kyō) 境
are lost?” Kōrin answered: “Open your eyes, sit and sleep.” A monk asked: “What
is the meaning of hiding your body in the Big Dipper?” Kōrin answered: “The
crescent moon is like a bending bow, little rain and much wind.” Note that when a
monk asked Ummon: “What word penetrates the essence of being?” Ummon
answered: “Hide your body in the Big Dipper.” Compare this with: When a monk
asked Tōzan Shusho: “What is the duty required of a Ch’an (Zen) monk?” Tōzan
answered: “When the clouds envelop the top of Mount Ch’u, there will be plenty of
wind and rain.” When a monk asked Master Kōrin, “Whatever words and sentences


Output:
are ‘guest’, how is the host?” Kōrin answered: “Inside the City of Chang-an.”
A monk asked: “How to comprehend this?” Kōrin said: “There are a thousand
families and ten thousand houses.”
    Hsuan-sha Shih-pei (Gensha Shibi, 835–908) was Seppō Gizon’s disciple. (See
the Lamp Records, Vol. 18; Daishō Daizōkyō, Vol. 51. pp. 343–347; Y. H. Ku,
History of Chinese Zen Masters, pp. 296–298.) He became a monk at the age of
thirty. He was ordained by Vinaya teacher Tao-hsuan 道玄律师 (Dōgen Rissui) at
8 The Ummon School and The Hōgen School                                                            85


Output:
the Kai-Yuan Temple (Kaigen-ji), Kiangsi. He was a dharma brother of Seppō
Gizon, but he considered Seppō as his teacher. (Note that Gensha was 13 years
younger than Seppō, but 29 years older than Ummon.) R. H. Blyth in his Zen and
Zen Classics, Vol. 2, Chap. 7, recorded the following story.
  When Gensha was young, his father was a ﬁsherman, and being already an old man, one
  night fell from the boat into the water. Gensha tried to save him with an oar, and at this
  moment saw the moon reflected in the water. He exclaimed, “I remember how the sages of
  old said that all things are like the moon in the water. If my father had lived, he would have
  only increased the pains of the Hell he would be reborn in. Instead, I will cut off my human
  relations and become a priest and thus fulﬁl my ﬁlial duties.” Gensha found a teacher and
  took the vows, and the next night his father came to him gratefully in a dream, and said, “My


Output: son has become a priest, had I have been born in the Heavens, so I have come to thank him.”


Output:
Gensha succeeded Seppō and then preached and taught Zen for 30 years. He had
about eight hundred disciples, among them thirteen attained enlightenment.
   Gensha’s dharma heir was Lo-han Kuei-shen (Rakan Keijin, 867–928). Rakan’s
disciple was Fa-yen Wen-i (Hōgen Buneki, 885–958), founder of the Hōgen
School. (See the Lamp Records, Vol. 24, Daishō Daizōkyō, Vol. 51, pp. 398–400;
Y. H. Ku, History of Chinese Zen Masters, pp. 303–310.) The following is taken
from Professor Chang Chung-yuan’s Original Teachings of Ch’an Buddhism,
pp. 238–249.
  Ch’an Master Wen-i (Buneki) of the Ch’ing-liang Monastery in Sheng-chou (now Nanking)
  was a native of Yu-hang (Chekiang Province). His original surname was Lu. When he was 7
  years old, he shaved his head and became the disciple of Ch’an Master Ch’uan-wei (Zen’i)
  of the Chih-tung Temple in Hsin-ting. At the age of twenty he was ordained in the Kai-Yuan
  Monastery in Yueh-chou (now Shao-hsing in northern Chekiang). During that time the


Output:
Vinaya Master Hsi-chio (Kikaku) was expounding Buddhism in the Yu-Wang Monastery in
  Mei-shan of Ming-chou (Ningpo). Wen-i went there to listen to his lectures and to seek the
  deep and abstruse meaning of Buddhism. At the same time, he also studied the confucian
  classics and made friends with scholars and literary men. Master Hsi-chio thought as highly
  of Wen-i as Confucius had of Tzu-yu and Tsu-hsia.
  However, when he suddenly had the urge to seek the truth of Ch’an (Zen), Wen-i imme-
  diately gave up all other pursuits, and taking up his staff, went traveling to the south. When
  he reached Fu-chou (Foochow, Fukien Province), he joined the Chang-ching Hui-leng
  (Chōkei Eryō, 854–932) congregation. Although his mind was not yet free from seeking,
  many people esteemed him highly.
  Not long afterward Wen-i set out again with his friends across the Lake (Lake Pan-yang).
  Hardly had they started on their journey when a rainstorm began. The streams overflowed


Output:
and flooded the land. Thereupon Wen-i and his companions took lodging temporarily at the
  Ti-tsang Monastery (Chizō-in) in the western part of the city of Fu-chou. While he was
  there, Wen-i took the opportunity to visit Lo-han Kuei-shen (RakanKeijin, 867–928), who
  asked him: “Where are you going?” Wen-i replied: “I shall continue my foot travels along
  the road.” Lo-han asked: “What is that which is called foot travel?” “I do not know,” was
  Wen-i’s reply. Lo-han said: “Not-knowing most closely approaches the Truth.” Wen-i was
  suddenly enlightened.
  …
  A monk asked, “As for the ﬁnger, I will not ask you about it. But what is the moon?”
  Master Wen-i said: “Where is the ﬁnger you do not ask about?”
86                                                  8 The Ummon School and The Hōgen School


Output:
Monk: “As for the moon, I will not ask about it. But what is the ﬁnger?”
     Master: “The moon.”
     Monk: “I asked about the ﬁnger; why should you answer me, ‘the moon’?”
     Master: “Because you asked about the ﬁnger.”
     …


Output:
The Prince of Nan-tang esteemed the Master’s teaching and invited him to stay
in the Ch’an (Zen) Monastery of Pao-en (Hō’on-ji), and bestowed upon him the title
of Ch’an Master Ching-hui (Jō’e Zenji).
The Master later stayed in the Ching-liang Monastery (Seiryō-ji). He came before
the assembly and said:
     “We Buddhists should be free to respond to whatever comes to us according to the moment
     and the cause. When it is cold, we respond to nothing else but cold; when it is hot, we
     respond to nothing else but heat. If we want to know the meaning of the Buddha-nature, we
     must watch the absolute moment and cause. In the past as well as at present there have been
     many means to enlightenment. Have you not read that when Shih-tou (Sekitō) understood
     what was in the Treatise of Seng-shao: ‘To unify ten thousand things into one’s self is to be
     a sage indeed,’ he immediately said that a sage has no self, yet nothing is not himself. In his


Output:
work Contemplation on Identiﬁcation and Uniﬁcation (Tsan Tung Chi or Sandōkai), he
     ﬁrst pointed out that the mind of the Buddha in India cannot go beyond this. In this treatise
     he further expounds this idea. You, monks, need to be aware that all things are identiﬁed
     with yourself. Why? Because in this world not one isolated thing can be seen!”


Output:
It was mentioned before that Tōzan Ryōkai took Sekitō’s ideas and developed them
into a doctrine that Sōzen later enunciated as the Five Ranks.
   The lineage from Gensha to Hōgen and beyond is given below:
(1)    Hsuan-sha Shih-pei (Gensha Shibi, 835–908) 玄沙师备
(2)    Lo-han Kuei-shen (Rakan Keijin, 867–928) 罗汉桂琛
(3)    Fa-yen Wen-i (Hōgen Buneki, 885–958) 法眼文益
(4)    Tien-tai Te-shao (Tendai Tokushō, 891–972) 天台德韶
(5)    Yung-ming Yen-shou (Yōmei Enju, 904–975) 永明延寿
   Tendai Tokushō was a National Teacher (Kokushi). He was ordained at the age
of eighteen at the Kai-yuan Temple (Kaigen-ji). He visited Tōsu Daidō 投子大同
(819–914) and Ryūga Koton 龙牙居遁 (835–923). He also held conversations with
Sosan Kōnin, a dharma brother of Ryūga. He had contacted ﬁfty-four masters, but
he could not ﬁnd any spiritual afﬁnity with any one of them. Finally, he went to
Ling-chuan 临川 (Rinsen) and paid his respects to Master Ching-hui (Jō’e).
A monk asked Master Ching-hui: “What is a drop of water at Tsao-yuan (source of


Output:
Tsao-hsi or Sōkei)?” The Master answered: “It is a drop of water at Tsao-yuan.”
The monk was puzzled and retreated. However, Tendai Tokushō was suddenly
enlightened. When Tokushō reported what he understood to the Master, Ching-hui
8 The Ummon School and The Hōgen School                                           87


Output:
said: “You will later be the teachers of a King and spread widely the teachings of
the Patriarchs. I cannot be compared to you.”
    Tokushō visited the Tendai Mountains and traced Chigi’s footsteps. Tokushō
came from the Chen family. People thought that Tokushō was the incarnation of the
Tendai Master Chigi (531–597). The King of Wu-yueh asked Tao (the Way) from
Tokushō at Tai-chou, when he was a prince. Now, as King of Wu-yueh, he made
Tokushō the National Teacher. With the King’s approval, emissaries were sent to
Sila (now a part of Korea) to ﬁnd the historical documents concerning Chigi. Thus,
the Tendai School was revived.
    Tendai Tokushō’s disciple was Yomei Enju (904–975). (See the Lamp Records,
Vol. 26, Daishō Daizōkyō, Vol. 51, pp. 421–422; Y. H. Ku, History of Chinese Zen
Masters, pp. 311–312). The following is taken from Professor Chang Chung-yuan’s
Original Teachings of Ch’an Buddhism, pp. 250–253.
    Ch’an (Zen) Master Chih-chio 智觉 of the Yung-ming Monastery (Yōmei-ji) on


Output:
the Hui-jih Mountain 慧日山 in Hangchow was a native of Yu-hang (Chekiang
Province). His name was Yen-shou (Enju) and his original surname was Wang.
From early childhood on, he believed in the teachings of Buddhism. When he
reached the age of twenty, he began to abstain from meat and only took one meal a
day. He read the Lotus Sutra at exceedingly great speed, as if he were glancing at
seven columns at a time, and in about sixty days, he could recite the entire text. It
was said that a number of sheep were inspired by his reading and knelt down to
listen to him. When he was twenty-eight, he served as a military ofﬁcer under the
general who guarded Hua-ting. Later, Master Tsui-yen (Suigan) came to stay at the
Lung-tse Monastery 龙册寺 (Ryūsaku-ji) and spread the teachings of Ch’an
(Zen) far and wide. (Suigan Reisan 翠岩令参 was Seppō’s disciple.) King Wen-mo
of Wu-yueh realized Yōmei’s devotion to Ch’an (Zen) and sympathized with the
strong faith he had in Buddhism. Therefore, the King released him from govern-


Output:
ment service and let him become a Buddhist monk. Yōmei went to Suigan and
became his disciple. In the temple, he worked as a laborer and did all kinds of
service for the other monks, entirely forgetting himself. He never wore silken
fabrics, and when he ate, he never took two dishes. He consumed only vegetables as
his daily diet and covered himself with a coarse cotton robe as his regular dress.
Thus, he passed his days and nights.
    Later, he went to the Tendai Mountains and meditated under the Tien-chu Peak
天柱峰 (meaning “column of Heaven”) for ninety days. Little birds made their
nests in the pleats of his robe. Later on, he went to visit the National Teacher
Te-shao (Tokushō), who esteemed him highly and personally transmitted the
essence of Ch’an (Zen) to him. The National Teacher told him that because he had a
spiritual afﬁnity with the King, he could make the works of Buddhism flourish. It
was secretly foretold that Yōmei would achieve Buddhahood in the future.


Output:
Master Yōmei ﬁrst stayed at Mount Hsueh-tou in Mingchou (Ning-po). Many
disciples came to listen to him. One day, the Master said to the assembly:
      “Here in Hsueh-tou Mountain
      A rapid waterfall dashes down thousands of feet.
88                                               8 The Ummon School and The Hōgen School


Output:
Here nothing stays,
        Not even the tiniest grain (“chestnut” in Chang’s version)
        An awesome cliff rises up thousands of feet
        With no space for you to stand.
        My disciples, may I ask:
        ‘Where do you proceed?’”
       A monk asked: “A path lies in the Hsueh-tou Mountain. How do you tread it?” The
     Master replied:
        “Step by step the wintry blossom is born:
        Each word is crystal clear as ice.”


Output:
In 900 A.D., King Chung-i 忠懿王 invited him to be the ﬁrst Abbot of the new
monastery in the Ling-yin Mountain, and in the next year promoted him to be
Abbot of the famous Yung-ming Monastery (Yōmei-ji), as the successor of the ﬁrst
Abbot Tsui-yen (Suigan). His followers numbered more than two thousand.
        A monk asked: “What is the profound essence of the teaching in the Yung-ming
        Monastery (Yōmei-ji)?
        The Master answered: “Put more incense in the burner.”
        The questioner said: “Thank you for revealing it to me.”
        The Master said: “Fortunately, I have nothing to do with the matter.”
        The Master made the following gāthā:
        “To know the essence of the teaching in the Monastery of Yung-ming,
        Imagine that a lake lies in front of the door.
        When the sun shines upon it, a bright light is reflected.
        When the wind blows, the ripples rise.”


Output:
The Master lived to 72 years old. His writings comprised several hundred vol-
umes, among them one hundred volumes of Tsung-ching-lu宗镜录 (Sōkyō-roku)
were famous.
     His disciples were many, among them:
     Fu-yang Tze-meng 富阳子蒙 (Fuyō Shimo)
     Chao-ming Yuan-tsin 朝明院津 (Chōmyō Inshin)
   Yōmei Enju was concurrently the Sixth Patriarch of the Pure Land School. The
Patriarchs of the Pure Land School are listed below.
 (1)    Tung-lin Hui-yuan 东林慧远 (Tōrin E’on, 334–416);
 (2)    Kuang-ming Shan-tao 光明善导 (Kōmei Zendō, 613–681);
 (3)    Mi-tu Cheng-yuan 弥陀承远 (Mita Jōén, 712–802);
 (4)    Cho-lin Wu-hui 竹林五会 (Chikurin Go’e Kokushi);
 (5)    O-lung Tai-yen 乌龙台岩 (Oryū Daigan, d. 805);
 (6)    Hui-ji Yung-ming Yen-shou 永明延寿 (Yōmei Enju, 904–975);
 (7)    Yuan-zing Sheng-chang 圆净省常 (Enjō Shinchō, 959–1020);
 (8)    Chang-lu Hung-tsi Tsung-chi 洪济宗賾 (Kōsai Sōseki, 1009–1092);
 (9)    Lien-chi Chih-hung 莲池袾宏 (Renchi Chikō, 1535–1615);
(10)    Ngo-i Chih-hsueh 蕅益智旭 (Gūéki Chikyoku, 1599–1655).


Output: 8 The Ummon School and The Hōgen School                                               89


Output:
According to Dharma Records of Abbot Hsu Yun 虚云和尚法汇, Vol. 8,
pp. 262–265, since the Ummon School in China had its eleventh-generation dharma
heir Kuang-shiao Chi-an (Kōkō Kian) 光孝己庵, Reverend Hsu Yun was urged to
continue the Ummon line as its twelfth-generation dharma heir.
   According to the same reference, since the Hōgen School in China had its
seventh-generation dharma heir Hsiang-fu Liang-ching (Jōfu Ryōkyō) 祥符良庆,
Reverend Hsu Yun was urged to continue the Hōgen line as its eighth-generation
dharma heir.
   As mentioned in the end of Chap. 3, since the Igyō School in China had its
seventh-generation dharma heir, Reverend Hsu Yun was urged to be its
eighth-generation dharma heir.

Reference

Cleary, T., & Cleary, J. C. (1977). “Pi-yen-lu” 碧岩录 (Hekigan-roku, The Blue Cliff Record)
   (Trans.). Boulder, Colorado: Shambhala Publications.
Chapter 9
The Rinzai School in Japan—Eisai


Output:
Prior to the founding of the Rinzai School of Zen in Japan by Myōan Eisai 明庵荣
西, there were some contacts that were worth recording. The Japanese priest, Dōshō
道昭 (598–670), went to Tang-China in 653 A.D. He met with the Chinese Master,
Genjō Sanzō 玄奘 (602–664). Genjō advised Dōshō to study Zen. Dōshō did study
Zen under Eman 慧满, a dharma disciple of the Second Patriarch, Hui-Ke 慧可
(Eka, 487–593). Eman was a contemporary of the Third Patriarch Sōsan (d. 606).
Dōshō was a contemporary of the Fourth Patriarch Dōshin (580–651). Historically,
Dōshō was the ﬁrst Japanese monk who brought Zen teachings from China to
Japan. However, Dōshō was concurrently the founder of the Hōssō School 法相宗
in Japan.
   The ﬁrst Chinese priest who brought Zen teachings to Japan was Dōsen Risshi
道璇律师 (702–760), who was a direct disciple of Sūzan Fujaku 嵩山普寂
(651–739), and hence the dharma grandson of Jinshū 神秀 (606?–706). lt was
given in Part I, Chap. 1, that Jinshū was one of the disciples of the Fifth Patriarch,


Output:
Gunin (602–675). Dōsen in Japan had a disciple, Gyōhyō 行表 (722–797), whose
disciple, Saichō 最澄 (767–822), went to Tang-China. Saichō was a disciple of
Gyokurō Kyūnen 玉姥翛然, who was Baso Dōitsu’s dharma-heir. Gyokurō was a
dharma brother of Hyakujō Ekai (720–814), and hence, Saichō and Ōbaku Kiun
(d. 850) were dharma cousins. Saichō went to China when he was thirty-seven
years of age. He visited the Tendai masters in China, and he was considered the
founder of the Tendai School 天台宗 in Japan.
   The Chinese Tendai School considered Nagarjuna 龙树 as its founder. The
Second Patriarch was Emon 慧文, and the Third Patriarch was Nangaku Esei 慧思
(514–577). Chigi 智 (531–597) of Tendai was the Fourth Patriarch, succeeded by
Shō’an Kanchō 灌顶 (561–632). Hōka Chi’i 智威 and Tenkū E’i 慧威 were the
Sixth and Seventh patriarchs, respectively. The Eighth Patriarch was Sakei Genrō
左溪玄朗 (673–754), and the Ninth Patriarch was Keikei Tannen 荆溪湛然
(711–782). Dōsui 道邃 of Tendai was Keikei’s disciple. Saichō of Japan was


Output: Dōsui’s disciple and hence became the dharma grandson of Keikei Tannen. Saichō


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd                       91
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_9
92                                                9 The Rinzai School in Japan-Eisai


Output:
went back to Japan in 805, and the Tendai School in Japan considered Dōsui as its
founder.
    The Japanese Emperor Saga Tennō 嵯峨 reigned from 809 to 824. His Empress
Kachi-ko 嘉智子 sent a Japanese priest Egaku 慧萼, to China. After arriving at
Hangchow, Egaku requested Enkan Saian 盐官齐安 (750–842) who was Baso’s
dharma-heir, to send his chief priest at Kaichō-in 海昌院 to Japan. So Gikū 义空
was invited to go to Japan in the year 834 A.D., accompanied by Dōjo 道助. Gikū
became the founder of Danrin-ji 檀林寺 at Yamashiro (in present Kyoto Fu). While
Dōsen brought to Japan the Zen teachings of Jinshū (sometimes called the Northern
School), Gikū brought to Japan the Zen teachings of Enō, the Sixth Patriarch. Gikū
later went back to China. Egaku made another trip to China in 854. He was to ask
Abbot Keigen 契元 of Kaigen-ji 开元寺 at Soochow to write an essay on “The
First Transmission of ZEN to Japan,” which was inscribed on a stone tablet erected
at Kyoto. Since Enkan Saian and Hyakujō Ekai were both dharma-heirs of Baso


Output:
Dōitsu, Gikū and Ōbaku Kiun were dharma cousins. However, Gikū was not able to
start a Zen School in Japan, while Ōbaku’s disciple, Rinzai Gigen, became the
founder of the Rinzai School in China.
    From Part I, Chap. 4, the Rinzai School in China had the lineage as below:
 (1)   Rinzai Gigen (d. 866) 临济义玄
 (2)   Kōke Zonshō (830–888) 兴化存奖
 (3)   Nan’in Egyō (d. 952) 南院慧颙
 (4)   Fūketsu Enshō (896–973) 风穴延沼
 (5)   Shuzan Shōnen (926–993) 首山省念
 (6)   Funyō Zenshō (947–1024) 汾阳善昭
 (7)   Sekisō Soen (986–1039) 石霜楚圆
(8a)   Ōryū Enan (1002–1069) 黄龙慧南
(8b)   Yōgi Hō’e (992–1049) 杨岐方会
After seven generations, the Rinzai School was divided into two sects: (8a) Ōryū
Enan and (8b) Yōgi Hō’e. The dharma lineage from Ōryū Enan to Myōan Eisai is
given as follows:
(8a) Ōryū Enan (1002–1069) 黄龙慧南
(9a) Kaidō Soshin (1025–1100) 晦堂祖心
(10a) Reigen Isei (d. 1117) 灵源惟清
(11a) Chōrei Shutaku (1065–1123) 长灵守卓
(12a) Muji Kaijin (1080–1148) 无示介谌
(13a) Shinbun Donfun 心闻昙贲
(14a) Setsu’an Jūkin (1117–1200) 雪庵从瑾
(15a) Ki’an Eshō 虚庵怀敞


Output:
(15a) Ki’an Eshō 虚庵怀敞
(16a) Myōan Eisai (1141–1215) 明庵荣西
    Myōan Eisai (Zenkō Kokiushi, 1141–1215) was a native of Bitchu, Okayama.
He learned Buddhism from his father when he was very young. He became a monk
at the age of fourteen. At Mount Hiei 比睿山, he studied the essential teachings of
9 The Rinzai School in Japan-Eisai                                               93


Output:
the Tendai School and the Esoteric School. Buddhism is divided into two general
classes: (1) esoteric school and (2) exoteric school. The exoteric school (or open
school) comprises all the Buddhist schools except the esoteric school. In Japan, the
esoteric school (Shingon or “True Word” School 真言宗) was especially prevalent.
The Shingon School in Japan was founded by Kūkai 空海 (Kōbō Daishi 弘法大师,
774–835). Before the introduction of the ZEN School to Japan, there were already
the Hōssō School, founded by Dōshō (598–670); the Tendai School, founded
by Saichō (Dengyō Daishi 传教大师, 767–822); and the Kegon School 华严宗.
Hōnen 法然 (1133–1212) and Shinran 亲鸾 (1173–1262) were to be the founders
of the Japanese Amida School 念佛宗 (Nembutsu shū). Nichiren 日莲
(1222–1282), a prophet both in wrath and in consolation, awakened the national
hope of the down-cast people and was to be the founder of the Hōkke School 法华
宗 or the Nichiren School. So time was ripe for Eisai to be the founder of the Rinzai
School 临济宗 in Japan.


Output:
School 临济宗 in Japan.
   In 1168, when Eisai was twenty-eight years of age, he went to China and visited
the Tendai 天台山 and Iku’ō (Yu-wang 育王山) mountains. He brought back to
Japan many Tendai scriptures and sutras. In 1187, when he was forty-seven years
of age, he visited Sung-China for the second time. He studied under Ki’an Eshō
虚庵怀敞, who was the seventh-generation dharma descendant of Ōryū Enan
(1002–1069). Note that in Part I, Chaps. 4 and 5, it is stated that Ōryū Enan and
Yōgi Hō’e were the seventh-generation descendants (in the transmission of law) of
Rinzai Gigen (d. 866), who was the founder of the Rinzai School in China. When
Eisai received the Inka (mind-seal 心印) from Ki’an, he became the ﬁfteenth-
generation dharma-heir of Master Rinzai Gigen.
   Eisai returned to Japan in 1191, when he was ﬁfty-one years of age. He became
the founder of the Rinzai School in Japan. During the Kamakura 镰仓 period
(1185–1333), Minamoto no Yoritomo 源赖朝 (1148–99) was the head of the most


Output:
powerful family. His wife Taira no Masako 平政子 (1157–1225) and his son,
Minamoto no Sanetomo 源宗朝 (1192–1219), were faithful followers of Eisai. In
1191, Eisai built the ﬁrst temple of the Rinzai School in Japan, Shōfuku-ji 圣福寺,
at Hakata, a town on the southern island of Kyūshū 九州. In 1200, Eisai came to
visit Kamakura and founded the temple Jufuku-ji 寿福寺, with the ﬁnancial help
and encouragement of Sanetomo. In 1202, the second year of the Kennin era during
the reign of Tsuchimikado Tennō 土御门天皇 (r. 1198–1210), Eisai founded the
Kennin Temple 建仁寺 in Kyoto, with the ﬁnancial help and protection of the
Shogun Minamoto no Yoriie 源赖家, Sanetomo’s older brother. At Kennin-ji, Eisai
promoted the teachings of Zen, as well as the teachings of Tendai and Shingon
schools. Gradually, Eisai-Zen tended to include the essentials of the Tendai School
and the esoteric school. In fact, Eisai would like to develop Zen such that it
embodies the whole of Buddhism. On the other hand, he devoted himself to the


Output:
writing of a treatise on The Spread of Zen for the Protection of the Country. 兴禅护
国论 The Emperor Gotoba Tennō 后鸟羽天皇 (r. 1183–98) gave Eisai a special
audience and asked him to explain Zen dharma. Eisai looked to Zen for salvation in
the last day of the “ﬁnal dharma” and strove for the recognition of Zen as an
94                                                 9 The Rinzai School in Japan-Eisai


Output:
independent school. He presented to the emperor, besides his treatise, three
embroideries of Buddhist images.
    Eisai entered nirvana in 1215, at the age of seventy-ﬁve. He was revered not
only as a Zen master, but also as a founder of tea culture. His dharma-heirs were
Taikō Gyōyū 退耕行勇 (1162–1241), Shakuen Eichō 释圆荣朝 (d. 1247), Dōju
Myōzen 道树明全 (1187–1225), Ten’an Genyū 天庵源祐, and others. Taikō was a
native of kamakura and originally belonged to the Shingon School. He became
Eisai’s disciple. Taikō was in charge of Eifuku-ji 永福寺 and Daiji-ji 大慈寺.
Later, he stayed at Jufuku-ji and became the dharma teacher of Minamoto no
Sanetomo. After Eisai’s passing, Taikō Gyōyū became the second abbot of
Jufuku-ji and continued to preach Zen and esoteric teachings. Taikō Gyōyū was the
founder of Jōmyō-ji 净妙寺 and also succeeded Eisai as the second abbot of
Kennin-ji. Shakuen Eichō founded Chōraku-ji 长乐寺. Eichō’s disciple Zōshū
Rōyo 藏叟朗誉 (1194–1277) was the second abbot of Chōraku-ji, as well as the


Output:
third abbot of Jufuku-ji. Eichō’s other disciple Enji Ben’en 圆尔弁圆 (1202–1280)
was the founder of Tōfuku-ji 东福寺 in Kyoto and was honored as Shōichi Kokushi
圣一圆师.
    Zōshū Rōyo was succeeded by Jaku’an Jōshō 寂庵上昭 (1229–1316), and
Jaku’an was succeeded by Ryūsan Tokuken 龙山德见 (1284–1358). Ryūsan’s
disciples were Tenjō Ichirin 天祥一麟 (1329–1407), Mutō Ichirin 无等以伦, Kōsai
Ryūha 江西龙派, and Kusadō Hōrin 草堂芳林.
    A contemporary of Eisai who also went to China may be mentioned here.
Kaku’ō 觉阿 of Mount Hiei was born in 1143 and hence was only two years
younger than Eisai. He became a monk at the age of fourteen. In 1171, when he was
twenty-nine years of age, he sailed for China with his dharma brother Konkyō 金
庆. He paid respects to Bukkai E’on 佛海慧远 (1103–1176) at the Ling-yin Temple
灵隐寺 at Hangchow. At that time, Bukkai was already sixty-nine years of age.
Bukkai was the fourth-generation dharma descendant of Yōgi Hō’e (992–1049) and
direct disciple of Engo Kokugon 圜悟克勤 (1063–1135), who was also the teacher


Output:
of Daie Sōkō 大慧宗杲 (1089–1163) and Kokyū Shōryū 虎丘绍隆 (1077–1136).
As Kaku’ō could not speak Chinese too fluently, he carried on a conversation
(mondō) with Master Bukkai by writing (in Chinese). After more than a year’s stay
at Hang-chow, he visited Nanking. At the Yangtze River, he heard the sound of
beating drums and became suddenly enlightened. He went back to Hangchow and
received the Inka from Master Bukkai. Then, Kaku’ō returned to Japan in 1175. He
went up Mount Hiei and kept on zazen and meditation for the rest of his life. Bukkai
had a younger disciple, by the name of Saiten Dōsai 济颠道济 (1148–1207), a
legendary recluse with many anecdotes, reminding people of Kanzan 寒山 and
Jittoku 拾得 in the Tendai Mountains.
    From Part I, Chaps. 4 and 5, one can trace the lineage from Yōgi Hō’e down in
the following manner:
(8b) Yōgi Hō’e (992–1049) 杨岐方会
(9b) Haku’un Shutan (1025–1072) 白云守端
(10b) Goso Hō’en (d. 1104) 五祖法演
9 The Rinzai School in Japan-Eisai                                          95


Output:
(11b) Engo Kokugon (1063–1135) 圆悟克勤
(12b) Kokyū Shōryū (1077–1136) 虎丘绍隆
(13b) Ō-an Donka (1103–1163) 应庵昙华
(14b) Mittan Enketsu (1118–1186) 密庵咸杰
(15b) Ha’an Sosen 破庵祖先 (1136–1211)
(16b) Mujun Shihan 无准师范 (1178–1249)
(17b) Enji Ben’en 圆尔弁圆 (1202–1280)
From Engo Kokugon, we have three other lines: c, d, and e.
(12c) Daie Sōkō (1089–1163) 大慧宗杲
(13c) Busshō Tokkō 佛照德光 (掘庵) (1121–1203)
(14c) Hokkan Koken 北礀居简 (1164–1246)
(12d) Bukkai E’on (1103–1176) 佛海慧远
(13d) Kaku’ō 觉阿 (1143–?)
(13d’) Saiten Dōsai 济颠道济 (1148–1207)
(12e) Gokoku Keigen 护国景元 (1094–1146)
(13e) Wakuan Shitai 或庵师体 (1108–1179)
(14e) Tendō Chi’ei 天童智颖
(15e) Keizan Nyokaku 径山如珏
(16e) Shōzen Muden 圣禅无传
Note that we have listed Engo Kokugon’s disciples as (12b) Kokyū Shōryū; (12c)
Daie Sōkō; (12d) Bukkai E’on; and (12e) Gokoku Keigen. Goso 五祖法演 had
other disciples that should be added (See Chap. 5):
Lung-men Ching-yuan (Ryūmon Sei’on, 1067–1120) 龙门清远
Tai-ping Hui-chin (Taihei Ekin, 1059–1117) 太平慧懃
Ta-sui Yuan-ching (Daizui Cenjō, 1065–1135) 大隋元静


Output:
Ta-sui Yuan-ching (Daizui Cenjō, 1065–1135) 大隋元静
Hung-fu Tzu-wen (Kōfuku Shimon) 洪福子文
Kai-fu Tao-ning (Kaifuku Dōnei, 1053–1113) 开服道宁
Lung-men Ching-yuan was also known as Fo-yen 佛眼 Ching-yuan (Butsugen
Sei’on). Tai-ping Hui-chin was also known as Fo-chien 佛鉴 Hui-chin (Butsukan
Egon). Engo Kokugon was also known as Butsuka 佛果 Kokugon.
   While Kaku’ō was Engo Kokugon’s dharma grandson, Enji Ben’en (Shōichi
Kokushi) was Kokyū Shōryū’s ﬁfth-generation dharma descendant.
   In Chap. 5, we have traced the lineage from Kaifuku Dōnei to Mumon Ekai
(1183–1260). Mumon’s disciple was Shinchi Kakushin 心地觉心 (1207–1298).
Kakushin had two disciples: Kohō Kakumyō 孤峰觉明 (Sankō Kokushi 三光国师,
1271–1361) and Kochiku 虚竹 (d. 1298). Kohō Kakumyō had two important
dharma-heirs: Bassui Tokushō 拔队得胜 (1327–1387) and Jiun Myō’i 慈云妙意
(1273—1345). Bassui was the founder of Kōgaku-ji 向岳寺, and Jiun was the
founder of Kokutai-ji 国泰寺.
   Kakushin (Hottō Emmyō Kokushi) was ordained at Tōdai-ji 东大寺 in Nara,


Output:
learned the esoteric doctrines in the Shingon temples on Mount Kōya, and ﬁnally
was introduced to Zen. He went to China and became the disciple of the most
eminent Zen master of the time, Mumon Ekai, author of Mumonkan. On his return
96                                              9 The Rinzai School in Japan-Eisai


Output:
to Japan in 1254, Kakushin brought with him the Mumonkan, which his master had
edited and written commentaries upon. Under Muman, Kakushin became
acquainted with the branch of Zen known as the Pu-Hua School 普化宗 (Fuke
Shū), whose origin went back to Baso’s disciple, Fuke. So Kakushin introduced
Fuke Shū to Japan.
Chapter 10
The Era of Five Mountains


Output:
There were ﬁve leading Zen monasteries in Kamakura and ﬁve leading Zen
monasteries in Kyoto. In Japanese, “Five Mountains” were pronounced GOZAN.
The “Five Mountains” in Kamakura were as follows:
(1)   Kenchō-ji, founded in 1253 by Rankei Dōryū (1213–1278);
(2)   Engaku-ji, founded in 1282 by Mugaku Sogen (1226–1286);
(3)   Jufuku-ji, founded in 1200 by Myōan Eisai (1141–1215);
(4)   Jōchi-ji, founded in 1283 by Daikyū Shōnen (1215–1289);
(5)   Jōmyō-ji, founded in 1212 by Taikō Gyōyū (1162–1241).
The “Five Mountains” in Kyoto were as follows:
(1)   Kennin-ji, founded in 1202 by Myōan Eisai (1141–1215);
(2)   Tōfuku-ji, founded in 1255 by Shōichi Enji (1202–1280);
(3)   Manju-ji, founded in 1258 by Tōsan Tanshō (1231–1291);
(4)   Tenryū-ji, founded in 1345 by Musō Soseki (1275–1351);
(5)   Shōkoku-ji, founded in 1384 by Shun’oku Myōha (1311–1388).
Besides these ten monasteries, there was established in 1290 another Zen mon-
astery, by the name:


Output:
astery, by the name:
   Nanzen-ji was founded in 1290 by Mukan Fumon (1212–1291). Later in 1324,
the ﬁrst year of Shōchū era during the reign of Godaigo Tennō, it was decided the
“Five Mountains” for the entire Japan should be listed in the following order:
(1)   Nanzen-ji,
(2)   Kennin-ji,
(3)   Tōfuku-ji,
(4)   Kenchō-ji,
(5)   Engaku-ji.
There were seven other monasteries worth mentioning here:
(1) Daitoku-ji, founded in 1326 by Shūhō Myōchō (1282–1336);
(2) Kokutai-ji, founded in 1327 by Jiun Myō-i (1273–1345);
(3) Myōshin-ji, founded in 1337 by Kanzan Egen (1277–1360);


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd                  97
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_10
98                                                     10   The Era of Five Mountains


Output:
(4)   Eigen-ji, founded in 1361 by Jakushitsu Genkō (1290–1367);
(5)   Kōgaku-ji, founded in 1379 by Bassui Tokushō (1327–1387);
(6)   Hōkō-ji, founded in 1383 by Mumon Gensen (1323–1390);
(7)   Fotsū-ji, founded in 1397 by Guchū Shūkyū (1323–1409).
   Chronologically, Jufuku-ji at Kamakura was ﬁrst established by Myōan Eisai in
1200, the second year of Shōji era during the reign of Tsuchimikado Tennō, when
he was 60 years of age. Then, Eisai founded Kennin-ji at Kyoto in 1202, the second
year of Kennin era under the reign of Tsuchimikado Tennō.
   Eisai’s dharma descendants were as follows: Shaku’en Eichō (d. 1247), Taikō
Gyōyū (1162–1241), Dōju Myōzen (1187–1229), Genyū, and others. Taikō was the
second abbot of Jufuku-ji and became the founder of Jōmyō-ji in 1212, the second
year of Kenryaku era under the reign of Juntoku Tennō. Shaku’en Eichō’s disciples
were Zōshū Rōyo (1194–1277) and Enji Ben’en (1202–1280). Zōshū was the third
abbot of Jufuku-ji. Enji was the founder of Tōfuku-ji in 1255.


Output:
Rankei Dōryū (1213–1278) was a native of Szechuan, in west China. He became
a monk at the age of thirteen and was later a disciple of Mujun Shihan (1178–1249).
According to History of Chinese Buddhism, by Chiang Wei-chao, Rankei Dōryū
was the dharma descendant of Mumyō Esei (1162–1237). Mumyō Esei was the
second-generation dharma descendant of Mittan Enketsu (1118–1186), and the
direct dharma descendant of Shōgen Sūgaku (1132–1202). Rankei went to Japan in
1246, when he was 34 years of age, with his disciples Gi-ō Shōjin (d. 1281),
Ryūkō, etc. He ﬁrst stayed at Fuku-kō. Then, he was welcomed to Kamakura and
became the founder of Kenchō-ji. The Kenchō era under the reign of Gofukakusa
Tennō started in 1249 A.D. In the ﬁfth year of Kenchō era (1253), Kenchō-ji had its
ofﬁcial opening.
   Master Rankei announced the following decrees at Kenchō-ji:
(1) The followers of Shōgen Sūgaku observed Zazen in the Zendō. This practice
    cannot be abolished even in a thousand years. Otherwise, there would be no


Output:
ZEN temple.
(2) All temples at Fuku-san should treat the disciples of Rinzai and Sōtō schools
    without discrimination. All disciples should cooperate and help each other,
    with respect to Buddhist patriarchs.
(3) Monks should obey commandments. There should be no presence of wine or
    meat in front of the temple door. More strict observance should be made in the
    mountains.
(4) To understand ZEN and learn TAO, one should not indulge in literary work.
    Understand the lively patriarch’s ideas, and avoid the dead language.
(5) Do not transmit the great Dharma to a non-person, who could not bring glory
    to the Zen school.
From the above, one notices that the Shōgen Sūgaku teachings were directly
emphasized in these decrees. Rankei thus set a good example to others in other
temples. Rankei received the honorary title of Daikaku Zenshi. He entered nirvana
in 1278, at the age of sixty-six.
10   The Era of Five Mountains                                                           99


Output:
In 1255, the seventh year of Kenchō era, Enji Ben’en founded the Tōfuku
Temple at Kyoto. Enji became a monk in 1219, when he was 18 years of age. He
studied under Shaku’en Eichō and Taikō Gyōyū. In 1235, when he was 34 years of
age, he went to Sung-China. He arrived at Mingchow (Ningpo) and paid homage to
Mujun Shihan (1178–1249). He received Inka from Mujun Shihan and returned to
Japan in 1241, when he was 40 years of age. He would be the most important
person in the Rinzai School after Eisai. He was honored by the title Shōichi
Kokushi. His disciple Mukan Fumon would be the founder of Nanzen-ji.
   In 1258, the second year of Shōka era under the reign of Gofukakusa Tennō,
Manju-ji was founded by Enji’s disciple, Tōsan Tanshō (1231–1291). Enji’s other
disciples were as follows:
Jinshi Eison (1193–1272); Zōsan Junkū (1233–1308);
Choku’ō Chikan (1245–1322); Hakuun Egyō (1223–1297);
Sanshū E’un (1227–1301); Gessen Shinkai (1231–1308);
Tenchu Sōkō (d. 1332); Muju Ichien (1226–1312);


Output:
Tenchu Sōkō (d. 1332); Muju Ichien (1226–1312);
Chigot Daie (1229–1312); Nansan Shiun (1254–1335);
Sōhō Sōgen (1263–1335); Senkei Shoken (d. 1330);
Mui Shōgen (d. 1311); Mugai Jinen.
   Jinshi, Zōsan, Choku’ō, Haku’un, Sanshū, and Mukan Fumon all were
encouraged by Enji to visit China and study under Chinese Zen Masters. Tōsan’s
disciple was Kokan Shiren (1278–1346). Nansan’s disciple was Kenhō Shidon
(1285–1361). Mugai’s disciple was Ichihō Myō-i (d. 1350). Mui’s disciples were
Daiyō Gichū (1282–1352) and Mugai Zenkai (d. 1352).
   Mugaku Sogen (1226–1286) was a native of Chekiang, China. In 1237, when he
was 12 years of age, he followed his father to visit a mountain temple and heard a
monk reciting the poetic couplet:
      The shadow of bamboo wipes the terrace steps without disturbing the dust;
      The moon penetrates the bottom of a pond without leaving any trace in the water.


Output:
He was somewhat awakened. The next year his father passed away. Then, his uncle
took him to Ching-sze (Jōji) Monastery in Hangchow to serve as a monk under
Pei-chien Chu-chien (Hokkan Kokan). Hokkan (1164–1246) was the third-
generation dharma descendant of Engo Kokugon (1063–1135), and the direct
dharma descendant of Setsu-an Tokkō (1121–1203). Note that the Japanese Zen
Priest Dainichi Nōnin of Osaka sent two of his disciples to China in 1189 to study
dharma under Setsu-an (Busshō) Tokkō.
   Mugaku Sogen became a dharma descendant of Mujun Shihan. He went to
Taichow and stayed at Cheng-ju Temple. In 1275, he was transferred to Nenjen
(Nōjin) Temple at Wenchow. In 1280, the seventeenth year of era Chi-yūan
(Chigen) under the reign of Yuan Emperor Shih-tsu (Kublai Khan), Mugaku was
invited to go to Japan, when he was 55 years of age. He ﬁrst stayed at Kenchō-ji
(founded by Rankei Dōryū). Then, he founded Engaku-ji at Kamakura in 1282, the
ﬁfth year of Kōan era under the reign of Go-uda Tennō.


Output: 100                                                    10   The Era of Five Mountains


Output:
Note that since Rankei Dōryū died in 1278, Mugaku Sogen did not meet Rankei
in Kenchō-ji. At Kenchō-ji, Gottan Funnei (1197–1276), who came to Japan in
1260 and was another disciple of Mujun Shihan, became the second abbot, suc-
ceeding Rankei. Gottan was followed by Daikyū Shōnen (1215–1289), and Daikyū
was followed by Gi-ō Shōjin, who died in 1281. Daikyū went to Japan from China
in 1268, while Gi-ō accompanied Rankei to Japan in 1246. At the death of Gi-ō,
Mugaku became the ﬁfth abbot of Kenchō-ji.
   Mugaku became the founder of Engaku-ji Kamakura in 1282, two years after his
arrival in Japan. Engaku-ji was ofﬁcially ranked second among the “Five
Mountains” at Kamakura, while Kencho-ji ranked the ﬁrst. Jufuku-ji, although
established as early as 1200 by Eisai, was ranked the third. The fourth temple was
Jōchi-ji, founded in 1283, the sixth year of Kōan era under the reign of Go-uda
Tennō, by Daikyū Shōnen. Mugaku was honored by the title Bukkō Kokushi.


Output:
Daikyū Shōnen (1215–1289) was a native of Wenchow, Chekiang. He was the
third-generation dharma descendant of Shōgen Sūgaku (1132–1202). The lineage
could be given as follows:
(1)   Shōgen Sūgaku,
(2)   En-an Zenkai,
(3)   Sekikei Shingetsu
(4)   Daikyū Shōnen
As Mumyō Esei and En-an Zenkai were dharma brothers, Rankei and Sekikei were
dharma cousins, Daikyū could be considered as Rankei’s dharma nephew. Rankei
Dōryū had introduced rules and regulations at the Kenchō-ji following the tradition
of Shōgen Sūgaku. So one could conjecture that Daikyū Shōnen would introduce
similar rules and regulations at the Jōchi-ji.
   Daikyū Shōnen went to Japan when he was 54 years of age; that is, in 1268. He
died at the age of seventy-ﬁve, leaving the following poem:
      Pick up the hammer of Mount Sumeru,
      Crush to pieces the drum of VOID.
      To hide your body leaving no trace of shadow,
      The Sun-wheel is shining bright at noon.


Output:
It may be mentioned that Daikyū ﬁrst went to Ling-yin Monastery to pay respects to
Tōkoku Myōkō (d. 1252). Tokoku was a native of Wusih (Chang-chow), Kiangsu.
Before entering nirvana, he left the poem:
      At the eastern valley, a piece of cloud folds,
      The full moon shines at an ancient ferry.
      White bird is frightened by cold and flies,
      At night one dwells at the shadowless tree.

Sekikei (d. 1282) was a native of Szechuan, near Mount O-mei. He wrote the
following poem on meeting another monk:
10    The Era of Five Mountains                                                101

       Without reaching Shuang-lin I saw an old acquaintance.
       The new moon crosses my eyebrow, Autumn crosses my eyes.
       Greetings are not yet made; however, one should ask:
       ‘Why the bridge flows, while the water does not flow.’