Output:
Besides Daikyū Shōnen, Sekikei Shingetsu had another famous disciple from
Japan—Mushō Jōshō (1234–1306). Mushō was formerly a disciple of Shōichi Enji.
He went to China when he was 19 years of age, that is, in 1252. Mushō stayed in
China for 14 years. He received the Inka from Sekikei and made acquaintances with
Daikyū and Mugaku. He also studied under Kidō Chigu (1185–1269). However,
Kidō Chigu’s most important disciple would be Nampo Jōmyō (1235–1308), Daiō
Kokushi. For comparison, the lineage of Nampo Jōmyō could be given as follows:
(1)   Shōgen Sūgaku,
(2)   Un-an Fugan,
(3)   Kidō Chigu,
(4)   Nampo Jomyō.
Note that Kidō Chigu was the dharma grandson of Shōgen Sugaku, just as Rankei
Dōryū and Sekikei Shingetsu were Shōgen Sūgaku’s dharma grandsons. Note also
that Mujun Shihan was a dharma nephew of Shōgen Sūgaku. Hence, Mujun’s direct
disciples Enji Ben’en (1202–1280) and Mugaku Sogen (1226–1286) were Shōgen
Sūgaku’s dharma grand nephews.


Output:
Sūgaku’s dharma grand nephews.
   In 1290, the third year of Shōō era under the reign of Fushimi Tennō, Nanzen-ji
was founded by Enji’s disciple, Mukan Fumon (1212–1291). Mukan Fumon, after
5 years’ study under Shōichi Enji, went to China. He received Inka from Jōji
Myōrin (1201–1261), who was a disciple of Mujun Shihan. Jōji Myōrin was also
known as Dankyō Myōrin, as the Jōji Temple in Hangchow was located near the
“Broken Bridge” (Dankyō). Myōrin became a monk when he was 18 years of age.
A native of Taichow, Chekiang, he became enlightened under Mujun Shihan. So
Mukan Fumon was a dharma grandson of Mujun Shihan. After 12 years in
Sung-China, he went back to Japan and served as Enji’s disciple. Mukan Fumon
succeeded Tōsan Tanshō as the third abbot of Tōfuku-ji.
   Kameyama Tennō, who reigned from 1259 to 1274, became a disciple of
Shōichi Enji. After the passing of Enji in 1280, Kameyama donated a palace at
Tōsan (Eastern Mountain) as Zendō of Zenrin-ji and requested Shinchi Kakushin


Output:
(1207–1298) to be its founder. Kakushin was also known as Hō-tei (Dharma
Lamp). Kakushin went to Sung-China and became a dharma disciple of Mumon
Ekai (1183–1260), the famous author of Mumonkan. Mumon Ekai was the
fourth-generation dharma descendant of Kaifuku Dōnei (1053–1113), a dharma
brother of Engo Kokugon. Since Kakushin politely declined the offer, Mukan
Fumon was asked to be the founder of Zenrin-ji, later expanded to be Nanzen-ji, the
ﬁrst monastery of the “Five Mountains.” It should be mentioned that only in 1324,
the order of Zen temples was ofﬁcially given as below:
(1) Nanzen-ji,
(2) Kennin-ji,
102                                                     10   The Era of Five Mountains


Output:
(3) Tōfuku-ji,
(4) Kenchō-ji,
(5) Engaku-ji.
   Succeeding Mukan Fumon as abbot of Nanzen-ji was Ki’an So’en (1261–1313),
who presided over this important temple for 24 years. Ki’an So’en was a disciple of
Bukkō Kokushi (Mugaku Sogen) and attended Kenchō-ji and Engaku-ji. He also
studied under Hōtei Kakushin and Kōhō Kennichi (1241–1316). The third abbot
was Issan Innei (1247–1317), who came from China in 1299. The fourth abbot was
Zetsugai Sōtaku (d. 1334), who was the dharma grandson of Rankei, and the direct
disciple of Nampo Jōmyō. The ﬁfth abbot was Yaku’ō Tokken (1245–1320), who
was a direct dharma descendant of Rankei and went to Sung-China for 8 years.
   In 1345, the sixth year of Kōkoku era under the reign of Gomurakami Tennō,
Tenryū-ji was founded by Musō Soseki (1275–1351) and Mukyoku Shigen (1282–
1359). Musō was the dharma descendant of Kōhō Kennichi (1241–1316), who was
the disciple of Mugaku Sogen, founder of Engaku-ji. Kōhō Kennichi was a prince,


Output:
the son of Gosaga Tennō. When he was 16 years of age, that is, in 1256, he became a
monk under Enji. In 1260, he was dispatched by Enji to study under Gottan Funnei
(1197–1276), who came to Japan from China that year. Twenty years later, Kōhō
met Mugaku Sogen. Mugaku gave him a dharma robe of Mujun and designated him
as his dharma descendant. Kōhō entered nirvana in 1316, at the age of seventy-six. In
1303, while Kōhō stayed at Manfuku-ji, Musō Soseki and Shūhō Myōchō came to
pay their respects. Thereafter, Musō received the Inka from Kōhō and became his
most important dharma descendant. Musō Soseki’s dharma descendants were
Mukyoku Shigen (1282–1359) and Shun’oku Myōha (1311–1388).
   Mukyoku Shigen was the second abbot of Tenryū-ji, who was succeeded by
Tōryō Eisho (d. 1365), who was the third-generation dharma descendant of Tōkoku
Myōkō (d. 1252) and came to Japan in 1351. (Tōmyō E-nichi came to Japan in
1308 and was the second-generation dharma descendant of Tōkoku Myōkō. Both


Output:
Tōmyō and Tōryō belonged to the Sōtō School in China, but were recognized by
the Rinzai School in Japan.)
   In 1384, the second year of Genchū era under the reign of Gokame-yama Tennō,
Shōkoku-ji was established by Shun’oku Myōha. But the founder of Shōkoku-ji
was to be designated as Mūso Soseki.
   Mūso’s other distinguished disciples were Seisan Jiei (1302–1369), Ryūshū
Shūtaku (1308–1388), Gidō Shūshin (1325–1388), and Zekkai Chūshin (1336–
1405). Zekkai Chūshin went to China in 1368 and was received by Emperor
Tai-Tsu of Ming Dynasty.
   The second abbot of Shōkoku-ji was Kūkoku Myō-ō (1328–1407), a disciple of
Mukyoku Shigen. Zekkai Chūshin was the ﬁfth abbot, probably after his visit to
Ming-China.
   Both Tenryū-ji and Shōkoku-ji were branched out from the earlier Engaku-ji,
founded by Mugaku Sogen. Similarly, Daitoku-ji and Myōshin-ji were branched
out from the earlier Kenchō-ji, founded by Rankei Dōryū. The two important
temples—Daitoku-ji and Myōshin-ji—would be discussed in the next chapter.


Output: 10    The Era of Five Mountains                                                  103


Output:
Mention would be made about ﬁve other temples:
(1) Kokutai-ji was founded in 1327, the second year of Karyaku era under the
    reign of Godaigo Tennō, by Jiun Myō-i (1273–1345). Jiun Myō-i was the
    dharma grandson of Shinchi Kakushin (1207–1298), and the direct dharma
    descendant of Kohō Kakumyō (1271–1361).
(2) Kōgaku-ji was founded in 1379, the last year of Eiwa era or the ﬁrst year of
    Kōryaku era under the reign of Goen-yū (Nothern Dynasty), by Bassui
    Tokushō (1327–1387). Bassui was the dharma descendant of Kohō Kakumyō
    and hence was a dharma brother of Jiun Myō-i.
(3) Eigen-ji was founded in 1361, the ﬁrst year of Kōan era under the reign of
    Gokōgon (Northern Dynasty), by Jakushitsu Genkō (1290–1367). Jakushitsu
    was the dharma grandson of Rankei Dōryū, and the direct dharma descendant
    of Yaku’ō Tokken (1245–1320). While Yaku’ō visited Sung-China,
    Jakushitsu visited Yuan-China, when he was 30 years of age. He paid his


Output:
respects to Chūhō Myōhon (1263–1323) at Tien-mu (Tenmoku) Mountain and
    other Chinese Masters. He returned to Japan 6 years later.
(4) Hōkō-ji was founded in 1383, the ﬁrst year of Genchū era under the reign of
    Gokameyama Tennō, by Mumon Gensen (1323–1390). Mumon Gensen was a
    prince and became a monk at the age of eighteen. He served under Ka’ō Sōnen
    (d. 1345) and Sesson Yubai (1290–1346) at Kennin-ji. He went to China and
    received the Inka from Kobai Shōyū (1285–1352).
(5) Fotsū-ji was founded in 1397, the fourth year of Ōei era under the reign of
    Gokomatsu Tennō, by Guchū Shūkyū (1323–1409). Guchū Shūkyū served
    under Musō when he was 13 years of age. He stayed at Kennin-ji, when he
    was eighteen. He went to China and landed at Mingchow (Ningpo). He
    returned to Japan when he was 29 years of age. He was the dharma grandson
    of Kogan Jōfuku, and the disciple of Sokukyū Keiryō (d. 1350). He lived to
    the age of eighty-seven.


Output:
the age of eighty-seven.
    In this chapter, we have noted that Tenryū-ji and Shōkoku-ji were started by
Musō Soseki and his dharma-heirs. Musō Soseki was the disciple of Kōhō
Kennichi, who was the dharma-heir of Mugaku Sogen, founder of Engaku-ji. On
the other hand, Daitoku-ji and Myōshin-ji were started by Shūhō Myōchō and
Kanzan Egen. Shūhō Myocho (Daitō Kokushi) was the disciple of Nampo Jōmyō
(Daiō Kokushi), who was a dharma-heir of Rankei Dōryū, founder of Kenchō-ji.
    In the next chapter, we put the emphasis on the line of Daiō Kokushi, Daitō
Kokushi, and Kanzan, known as “O-TO-KAN” line. However, we must not forget
that other lines which followed the tradition of Engaku-ji, as represented by Tenryū-
ji and Shōkoku-ji, have also flourished to the present day.
    Since Nampo Jōmyō went to China, he became the dharma-heir of Kidō Chigu.
Note that Kido Chigu and Rankei Doryu were dharma cousins. Both were the
dharma grandsons of Shōgen Sūgaku, who was the dharma-heir of Mittan Enketsu.


Output:
Chapter 11
The Era of Daiō, Daitō, and Kanzan


Output:
The Gozan, era was represented by the Zen temples and masters mentioned in
Chap. 10. There was great influence to Japanese culture, known as Gozan culture
(Bunka). Dr. Daisetz T. Suzuki, in his book Zen and Japanese Culture, said:
   Zen came to Japan after Shingon and Tendai and was at once embraced by the military
   classes. It was more or less by a historical accident that Zen was set against the aristocratic
   priesthood. The nobility, too, in the beginning felt a certain dislike for it and made use of
   their political advantage to stir up opposition to Zen. In the beginning of the Japanese
   history of Zen, therefore, Zen avoided Kyoto and established itself under the patronage of
   the Hōjō family in Kamakura. This place, as the seat of the feudal government in those
   days, became the headquarters of Zen discipline. Many Zen monks from China settled in
   Kamakura and found strong support in the Hōjō family—Tokiyori, Tokimune, and their
   successors and retainers.


Output:
successors and retainers.
   The Chinese masters brought many artists and objects of art along with them, and the
   Japanese who came back from China were also bearers of art and literature. Pictures of
   Kakei (Hsia Kuei, fl. 1190–1220), Mokkei (Mu-ch’i, fl. c. 1240), Ryokai (Liang K’ai, fl. c.
   1210), Bayen (Ma Yuan, fl. 1175–1225), and others thus found their way to Japan.
   Manuscripts of the noted Zen masters of China were also given shelter in the monasteries
   here. Calligraphy in the Far East is an art just as much as sumiye painting, and it was
   cultivated almost universally among the intellectual classes in olden times. The spirit
   prevailing Zen pictures and calligraphy made a strong impression on them, and Zen was
   readily taken up and followed. In it there is something virile and unbending. A mild, gentle,
   and graceful air—almost feminine, one might call it—which prevailed in the periods
   preceding the Kamakura, is now superseded by an air of masculinity, expressing itself


Output:
mostly in the sculpture and calligraphy of the period. The rugged virility of the warriors of
   the Kwanto districts is proverbial, in contrast to the grace and reﬁnement of the courtiers in
   Kyoto. The soldierly quality, with its mysticism and aloofness from worldly affairs, appeals
   to the willpower. Zen in this respect walks hand in hand with the spirit of Bushido.
   (pp. 29–30)

   The fundamental intuition the Zen masters gain through their discipline seems to stir up
   their artistic instincts if they are at all susceptible to art. The intuition that impels the
   masters to create beautiful things, that is, to express the sense of perfection through things


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd                                     105
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_11
106                                                    11   The Era of Daiō, Daitō, and Kanzan


Output:
ugly and imperfect, is apparently closely related to the feeling for art. The Zen masters may
  not make good philosophers, but they are very frequently ﬁne artists. Even their technique
  is often of the ﬁrst order, and besides they know how to tell us something unique and
  original. One such is Muso the National Teacher (1275–1351). He was a ﬁne calligrapher
  and a great landscape gardener; wherever he resided, at quite a number of places in Japan,
  he designed splendid gardens, some of which are still in existence and well preserved after
  so many years of changing times. Among the noted painters of Zen in the fourteenth and
  ﬁfteenth centuries we may mention Cho Densu (d. 1431), Kei Shoki (fl. 1490), Josetsu (fl.
  1375–1420), Shubun (fl. 1420–50), Sesshu Toyo (1420–1506), and others. (pp. 30–31).


Output:
As the Gozan temples had ﬁxed rules and set patterns, the new monks would
prefer more freedom and initiative. Nampo Jōmyō (1235–1308), the Daiō Kokushi,
would be recognized as the leader of the new movement in the Rinzai School.
Nampo Jōmyō went to Sung-China in 1259, when he was 25 years old. He became
the most important disciple of Kidō Chigu (1185–1269). As mentioned previously,
Kidō Chigu was the dharma grandson of Shōgen Sūgaku, and the direct dharma
descendant of Un-an Fugan. Since Rankei Dōryū was also the dharma grandson of
Shōgen Sūgaku, Kidō and Rankei were dharma cousins. So it was natural as well as
fortunate that Nampo as a disciple of Rankei in Japan should go to China and study
under Kidō. Nampo was enlightened under Kidō. In 1267, when Nampo was 33
years old, Nampo took leave to return to Japan. Kidō gave him the following poem:
      Knocking at the temple gate, think with care.
      Travel again on the open road.
      Tell old man Kidō in clear manner:


Output:
Tell old man Kidō in clear manner:
      There will be plenty of descendants by the Eastern Sea.


Output:
Kidō would be recognized as the spiritual fountain of Daiō, Daitō, and Kanzan, and
all their later followers. Nampo Jōmyō’s most important disciple was Shūhō
Myōchō (1282–1336), the Daitō Kokushi. Shūhō started to learn Tendai at the age
of fourteen. He visited Kōhō Kennichi with Musō Soseki in 1303. While Musō
became the disciple of Kōhō, Shūhō became the dharma-heir of Nampo.
   In 1326, the ﬁrst year of the Karyaku era under the reign of Godaigo Tennō,
Daitoku-ji was founded by Shūhō Myōchō. Shūhō Myōchō had two principal
disciples: Tetsu’ō (Tettō), Gikō (1295–1369) and Kanzan Egen (Musō Daishi,
1277–1360). Tettō Gikō was the ﬁrst Abbot of Daitoku-ji. Tettō’s dharma
descendants can be given according to the following lineage:
(1)   Tettō Gikō 彻翁义亨 (1295–1369)
(2)   Gongai Sōchū 言外宗忠 (1315–1390)
(3)   Kashū Sōdon 华叟宗昙 (1352–1428)
(4)   Yōshū Sō’otogai 养叟宗颐 (1375–1458)
(5)   Shunpo Sōki 春浦宗熙 (1408–1495)
(6)   Jitsuden Sōshin 实传宗真
(7)   Kogaku Sōkan 古岳宗亘 (1465–1548)
(8)   Dairin Sōtō 大林宗套 (1479–1568)


Output:
(8)   Dairin Sōtō 大林宗套 (1479–1568)
(9)   Shōrei Sōkin 笑岭宗欣 (1490–1568)
11   The Era of Daiō, Daitō, and Kanzan                                       107


Output:
From Shōrin Sōkin on, there were three branches: The (a) branch gives the
following:
(10a)   Ittō Jōteki 一冻绍滴 (1539–1612)
(11a)   Taku’an Sōhō 泽庵宗彭 (1572–1645)
(12a)   Itsushi Bunshu 一丝文守 (1607–1646)
(13a)   Nyosetsu Bungan 如雪文岩 (1609–1671)
The (b) branch gives the following:
(10b) Shun’oku Sōen 春屋宗园 (1529–1611)
(11b) Kōgetsu Sōgan 江月宗玩 (1573–1643)
(12b) Suigan Sōmin 翠岩宗珉 (1610–1664)
The (c) branch gives the following:
(10c) Kokei Sōchin 古溪宗陈 (1530–1596)
(11c) Gyokufu Shōsō 玉甫绍琮 (1546–1613)
Tettō had another disciple, Takunen Sōri 卓然宗立 (d. 1385). Gongai Sōchū
had another disciple, Daimo Sōhan 大模宗范. Kashū had another disciple, Ikkyū
Sōjin一休宗纯 (1394–1481), who was famous for his extraordinary behavior. He
was honored by two emperors, but he never wore the purple robe bestowed on him.
Jitsuden had another disciple, Tōkei Sōboku 东溪宗牧, who led ﬁve generations of
dharma descendants. Dairin, founder of Nansō-ji at Osaka, had another disciple,
Isei Sōsen 惟清宗泉. Kōgetsu Sōgan was considered as the master who was


Output:
responsible for the revival of Daitoku-ji. Taku’an, Gyokufu, and Gyokushitsu
(Kōgetsu’s dharma brother) also contributed to the revival of Zen. Gesshū Sōko 月
舟宗胡 (1618–1696) was responsible for the revival of the Sōtō School in the era of
Edo.
    According to the ofﬁcial record, Daitoku-ji was presided over by the following
Abbots:
 (1)    Tettō Gikō 彻翁义亨 (1295–1369)
 (2)    Haku’ō Sōun 白翁宗云 (disciple of Shūhō Myōchō)
 (3)    Gu’ō Sōseki 愚翁宗硕
 (4)    Kokei Dōnin 虎溪道壬 (disciple of Shūhō Myōchō)
 (5)    Byōsen Dōkin 平泉道均
 (6)    Jōsan Jintei 祥山仁祯 (Tettō’s disciple)
 (7)    Gongai Sōchū 言外宗忠 (1315–1390) (Tettō’s disciple)
 (8)    Takunen Sōri 卓然宗立 (d. 1380) (Tettō’s disciple)
 (9)    Hōun Sōdō 法云操堂
(10)    Minshū 明叟
(11)    Toku’ō Sōseki 德翁宗硕 (Tettō’s disciple)
(12)    Tōrin Sōtō 邓林宗栋 (Tokuhō’s disciple)
(13)    Daishō Sōka 大象宗嘉 (Tettō’s disciple)
(14)    Daiki 大器
(15)    Nanshū 南周
108                                            11   The Era of Daiō, Daitō, and Kanzan


Output:
(16)   Jiku’ō 竺翁
(17)   Daimo Sōhan 大模宗范 (Gongai’s disciple)
(18)   Tōgen 东源
(19)   Kenyō Sōbon 乾用宗梵
(20)   Kigaku Myōshū 歧岳妙周 (Daishō’s disciple)
(21)   Hōrin Sōken 香林宗 (Hō’ō Soichi’s dharma great grandson) (峰翁祖一
       下第三世)
(22)   Kashū Sōdon 华叟宗昙 (1352–1428) (Gongai’s disciple)
(23)   Kyogaku 巨岳
(24)   Shungan Sōju 椿岩宗寿
(25)   Ryo’an 樗庵
(26)   Yōshū Sō’otogai 养叟宗颐 (1375–1458) (Kashū’s disciple)
(27)   Min’on Sōchi 明远宗智
(28)   Mugon 无言
(29)   Renkō 琏江
(30)   Nichishō Sōkō 日照宗光
During Daitō Kokushi’s illness, Hanazono Tennō asked Shūhō Myōchō to rec-
ommend a master to be his dharma teacher, and Shūhō Myōchō recommended
Kanzan Egen. So Hanazono Tennō donated a palace to be converted into a Zen
temple. In 1337, the second year of Engen era under the reign of Godaigo Tennō,
Myōshin-ji was founded by Kanzan Egen. While Daitoku-ji emphasized tradition of
the Rinzai School, Myōshin-ji encouraged renovation and creativity. It was noted


Output:
before that both Daitoku-ji and Myōshin-ji stood for freedom and new develop-
ment, while the “Five Mountains” tradition was too conservative in comparison.
However, history of Japanese Zen showed that the Daitoku-ji would represent the
moderate approach, while the Myōshin-ji would represent the creative approach. It
was the leadership of Kanzan Egen that was responsible for such a development.
However, Daitō Kokushi, as the teacher of both Tettō Gikō (1295–1369) and
Kanzan Egen (1277–1360), was aware of the talents of both persons and made the
conﬁdential recommendation to Hanazono Tennō, so that a new Zen temple was
established under Kanzan’s leadership. It may be pointed out that Daitoku-ji and
Myōshin-ji were really “sister” institutions, and many Zen leaders served at either
one or the other, or both.
   Daiō, Daitō, and Kanzan formed a chain known as simply Ō-Tō-Kan, with the
spiritual fountain Kidō. In a recent publication Art Treasures of Myōshin-ji,


Output:
published March 15, the ﬁfty-second year of Shōwa era, that is, 1977, there were
many precious items: (1) portrait of Hanazono Tennō; (2) portrait of Kidō Chigu
(1181–1265); (3) portrait of Daiō Kokushi Nampo jōmyō (1235–1308); (4) portrait
of Daitō Kokushi Shūhō Myōchō (1282–1336); (5) portrait of Musō Daishi Kanzan
Egen (1277–1360); (6) portrait of Mimyō Daishi Juō Sōhitsu (1296–1380);
(7) portrait of Muin Sōin Zenji (1326–1410); (8) portrait of Nippō Sōshun Zenji
(1368–1448); (9) portrait of Sekkō Sōshin Zenji (1408–86); (10) portrait of Gokei
Sōton Zenji (1416–500); (11) portrait of Keisen Sōryū Zenji (1425–1500);
(12) portrait of Tokuhō Zenketsu Zenji (1419–1506); (13) portrait of Tōyō Eichō
11   The Era of Daiō, Daitō, and Kanzan                                        109


Output:
Zenji (1428–1504); and (14) portrait of Nun Ritei (1455–1536). The lineage from
Kanzan to Sekkō Sōshin could be given as follows:
  (1) Kanzan Egen 关山慧玄 (2) Juō Sōhitsu 授翁宗弼
       (1277–1360)                (1296–1380)
  (3) Muin Sōin 无因宗因 (4) Nippō Sōshun 日峰宗舜
       (1326–1410)                (1368–1448)
  (5) Giten Genshō 义天玄诏 (6) Sekkō Sōshin 雪江宗深
                                   (1408–1486)
  (7a) Gokei Sōton 悟溪宗顿 (7b) Keisen Sōryū 景川宗隆
         (1416–1500)               (1425–1500)
  (7c) Tokuhō Zenketsu 特芳禅杰
         (1419–1506)
  (7d) Tōyō Eichō 东阳英朝
         (1428–1504)
Sekkō had four disciples: (7a) Gokei Sōton; (7b) Keisen Sōryū; (7c) Tokuhō
Zenketsu; and (7d) Tōyō Eichō.
  Kanzan entered nirvana in 1360, when he was 84 years old. He left the following
poem:
      The road was blocked and could not be penetrated.
      The green mountain top was always covered by cold clouds.
      Shao-yang (Shōyō) with one-word hid the dagger’s point (kihō).


Output: Looking with a straight eye, ten-thousand miles are far apart.


Output:
Juō Sōhitsu was a native of Kyoto. He ﬁrst studied under Daitō Kokushi. When
Kanzan founded Myōshin-ji, Juō followed him and received his Inka. Juō became
the second Abbot of Myōshin-ji and lived to 85 years old. Muin Sōin served under
Ka’ō Sōnen 可翁宗然 (d. 1345) at Kennin-ji, when he was 9 years old. Then he
became a disciple of Juō at Myōshin-ji. After succeeding Juō as the third Abbot of
Myōshin-ji, he retired at Kaisei-ji 海清寺and entered nirvana at the age of
eighty-ﬁve.
   Nippō Sōshin, also from Kyoto, became a monk when he was 15 years old.
Later, he revealed what he experienced to Mumon Gensen 无文元选 (1323–1390),
who retired to the mountain retreat in 1384. Then Nippō went to Myōshin-ji and
served under Muin for 5 years. He dreamed about a golden dragon playing with a
precious pearl, which was taken away by Nippō. Thereafter, he received the Inka
from Muin and became the seventh Abbot of Myōshin-ji.
   Sekkō Sōshin was the dharma descendant of Giten Genshō, the eighth Abbot of


Output:
Myōshin-ji. Sekkō served under Nippō Sōshin at Zuisen-ji. He also resided at
Daitoku-ji. He became the ninth Abbot of Myōshin-ji, and he had four outstanding
dharma descendants mentioned above. So, Sekkō was revered as the Patriarch for
the revival of Myōshin-ji.
   Gokei Sōten (1416–1500) was the founder of Zuiryū-ji. He also resided at
Daitoku-ji. He lived to 85 years old. His disciple, nun Ritei (1455–1536), helped a
great deal in building up Myōshin-ji.
110                                               11   The Era of Daiō, Daitō, and Kanzan


Output:
Keisen Sōryū (1425–1500) served under Tōin Gensaku 桃隐玄朔, a dharma
descendant of Nippō. Tōin asked him: “What is the use of traveling back and forth
(between Kyoto and Sanju)?” Keisen replied: “Following the fragrant grass one has
gone away; chasing the falling flowers one comes back.” After Tōin passed away, he
became Sekkō’s disciple and received the Inka from him. He lived to 76 years old.
   Tokuhō Zenketsu (1419–1506) was younger than Gokei, but older than Keisen
and Tōyō. He lived to 88 years. Among the four dharma brothers, it was said: “Zen
in Keisen; Virtue (Toku) in Gokei; Long-life (Ju) in Tokuhō; Talent (Sai) in Tōyō.”
It was also said: “Keisen was sharp as dagger’s point (kihō); Gokei was gentle as
Spring wind; Tokuhō was free between hardness and softness; Tōyō was out-
pouring in talent and vitality.”
   Tōyō Eishō (1428–1504), the youngest of the four, lived to 77 years old. He was
a Zen scholar, leaving many books and writings. His school was to be the most


Output:
abundant and most influential among the four groups. In 1504, the ﬁrst year of
Eishō era under Gokashiwabara Tennō, he left his last poem as follows:
      Let not the little child of nature disturb people.
      Let not a particle of dust on the holy pedestal be moved.
      How to thank the monks who took pains to serve me?
      Chrysanthemums by the hedge half blossom and the new maple leaves.


Output:
A contemporary of Tōyō Eisnō was Ryōan Keigo 了庵桂悟 (1428–1514), Abbot
of Tōfuku-ji. He was sent by the Japanese emperor to be an “Ambassador” to
Ming-China, at the age of 83. He was given an audience by emperor Cheng-Teh
(1506–1521). The Chinese philosopher, Wang Yang-ming, wrote an essay on his
departure. He rebuilt Nanzen-ji and lived to 87 years old.
   At this juncture, it might be worthwhile to check the order of the Abbots who
presided over Myōshin-ji. According to ofﬁcial record, the following list was taken:
(1) Kanzan Egen (2) Juō Sōhitsu
(3) Muin Sōin (4) Unsan Sōga
(5) Myōkō Shōgo (6) Setsudō Sōboku
(7) Nippō Sōshin (8) Giten Genshō
(9) Sekkō Sōshin (10) Keisen Sōryū
(11) Gokei Sōton (12) Tokuhō Zenketsu
(13) Tōyō Eichō (14) Etsudō Sōtaku
(15) Shōgaku Sōzen (16) Saisen Sōjun
(17) Tōrin Sōtō (18) Ten’in Sōju
(19) Hakutei Sōshō (20) Daishū Genkō
(21) Gyokuho Sōmin (22) Kōsō Sōshō
(23) Keihō Genshō (24) Bunshuku Sō’iku
(25) Daikyū Sōkyū (26) Shōgan Sōshu
27) Jinshū Sōju 28) Shūrin Genshun


Output:
27) Jinshū Sōju 28) Shūrin Genshun
(29) Keidō Gentotsu (30) Kōnan Shu’ei
   (4) Unsan, (5) Myōkō, and (6) Setsudō could be the disciples of Juō or Muin.
(14) Etsudō and (15) Shōgaku could be Sekkō’s other disciples. (16) Saisen was
11   The Era of Daiō, Daitō, and Kanzan                                        111


Output:
Gokei’s disciple, and so were (21) Gyokuho and (22) Kōsō Sōshō. (17) Tōrin and
(25) Daikyū were Tokuhō’s disciples. (18) Ten’in was Tōyō’s disciple.
(19) Hakutei and (29) Keidō were Keisen’s disciples. (20) Daishū, (23) Keihō,
(24) Bunshuku, (27) Jinshū, and (30) Kōnan were Gokei’s dharma grandsons.
(26) Shōgan was Keihō’s disciple. (28) Shūrin was fourth-generation descendant of
Keisen Sōryū.
   From Tōyō Eishō, the following dharma descendants for the next ﬁve genera-
tions could be given:
(1) Tōyō Eichō (2) Daika Senkyō (3) Kōfu Genkun
    东阳英朝          大雅耑匡                功甫玄勋
(4) Senshō Zuisho (5) I’an Chitai (6) Tōzen Sōshin
    先照瑞初               以安智泰            东渐宗震
   After Tōzen, there were two branches as follows:
(6) Tōzen Sōshin (7a) Yōsan Keiyō
    东渐宗震                庸山景庸
(8a) Gudō Tōjitsu 愚堂东寔 (9a) Shidō Munan 至道无难
     (1576–1661)                  (1603–1676)
(10a) Dōkyō Etan 道镜慧端
      (1642–1721)
(11a) Hakuin Ekaku 白隐慧鹤
      (1685–1768)
(6) Tōzen Sōshin (7b) Nankei Sōgaku


Output:
(6) Tōzen Sōshin (7b) Nankei Sōgaku
    东渐宗震               南景宗岳
(8b) Unfu Zenjō (9b) Boku’ō Sogo 牧翁祖牛
      云甫全祥            (d. 1694)
(10b) Bankei Eitaku 盘圭永琢 ! (six disciples)
       (1622–1693)
    Gudō Tōjitsu (1576–1661) left home when he was 8 years old. Starting to travel
at nineteen, he was enlightened under Zui-un 瑞云. When Yōsan Keiyō was
looking for a successor at Myōshin-ji, he heard about the dharma accomplishment
of Gudō Tōjitsu and invited Gudōto to be the chief monk at Myōshin-ji. He became
the Abbot of Myōshin-ji when he was 52 years old. When he was eighty-three, that
is, in 1658, the three hundredth (tricentennial) anniversary of Myōshin-ji was cel-
ebrated. Gudō wrote the following poem:
      There were twenty-four sects of Japanese Zen.
      Alas! More than half of these sects lost its transmission.
      Fortunately, Kanzan had many children and grand-children.
      For 300 years, ﬁre kept on burning and fragrance spread all around.


Output:
Note that Kanzan entered nirvana in 1360, while Myōshin-ji was founded in 1337.
So, it was the three hundredth anniversary of Kanzan’s passing that was celebrated
beginning in 1658 and lasting until 1660.
   While Shōju Rōjin emphasized zazen (sitting and meditation), Bankei Eitaku
preached to the public and dealt with problems in a most direct and stimulating
112                                                    11   The Era of Daiō, Daitō, and Kanzan


Output:
way. The following stories appeared in Nancy Wilson Ross’ The World of Zen.
Their origin might be found in Shasekishū (Collection of Sand and Stone), authored
by Mujū Ichien 无住一圆 (1226–1312).
    Master Bankei’s lectures were attended not only by Zen students but also by
persons of all ranks and sects. He never quoted sutras nor indulged in scholarly
discussions. His words were spoken directly from his heart to the hearts of his
listeners. A self-centered Nichiren priest came to the temple, determined to debate
with Bankei. He challenged Bankei: “Can you make me obey you?” Bankei said,
“Come up beside me and I will show you.” The priest pushed his way through the
crowd. Bankei smiled: “Come over to my left side.” The priest did. Then Bankei
said: “Perhaps we can talk better if you come to the right side.” The priest stepped
over to the right. Bankei observed: “You are obeying me and I think you are a very
gentle person. Now sit down and listen.”


Output:
gentle person. Now sit down and listen.”
    Another story was even better for illustrating Bankei’s way of teaching. During
Bankei’s seclusion weeks of meditation, a pupil was caught stealing. He did not
expel the pupil, as others requested. Later, the pupil was again caught of stealing.
The other pupils’ petition was ignored, and they threatened to leave in a body.
Bankei said to them: “You are wise brothers. You know what is right and wrong.
You may go elsewhere to study and make progress. But who will teach this brother
who does not know right from wrong if I do not?” Tears came to the poor brother,
and all desire to steal had vanished from there on.
    A Zen student complained to Bankei: “How can I cure my ungovernable tem-
per?” Bankei said: “Let me see what you have.” The student could not show it.
Bankei then said: “Your temper must not be your own true nature. If it were, you
could show it to me at any time. When you were born you did not have it, and your


Output:
parents did not give it to you. Think it over.”
    Japanese Zen was declining from the Muromachi (Ashikawa) period (1337–
1573), through the “Warring” period (1482–1558) to the beginning of Tokugawa
(Edo) period (1603–1868). However, Rinzai Zen had its revival in the Tokugawa
period, and this revival had its impetus from such great masters as Tōjitsu, Dōkyō
Etan and Bankei Eitaku.
    Dōkyō Etan (1642–1721) was the disciple of Shidō Munan, who was Gudō
Tōjitsu’s dharma descendant. Shidō received the Inka from Gudō upon his
enlightenment. On that occasion, Gudō wrote the two following poems:
      Patriarch Sōsan composed the ‘Hsinhsinming’
      (Shinshinmei),
      Literary flowers and verbal leaves were abundant in the forest.
      What is the use of playing with literature and penmanship?
      In silent solitude time has passed from the ancient to the present.
      The Third Patriarch (Sōsan) made ‘Ming’ named ‘Hsinhsin’,
      Detesting the selection of the ancient and the present.


Output:
What you and I acted might be different from Sōsan.
      Mountains are by themselves (naturally) high and seas are deep.
11    The Era of Daiō, Daitō, and Kanzan                                         113


Output:
Etan was the dharma teacher of Hakuin Ekaku. He was also known as Shōju
Rōjin (old man at Shōju-an), since he retired to Shōju-an. At the advanced age of
eighty-one, he wrote a poem to pay his high respect to Daruma, the ﬁrst Patriarch:
       His image would last for a thousand centuries.
       The Patriarch had dignity and majesty to be revered.
       Who said that the Patriarch went west with a single sandal?
       The frost dyed the maple trees to make the countenance new.


Output:
However, he did not leave any poem before entering nirvana the next day. This was
a typical example of “teaching by not saying.”
    When Bankei was preaching at Ryūmon-ji, a Shinshū priest came to challenge
him about miracles through the repetition of Amida Buddha. Bankei replied gently:
“Perhaps your fox can perform the miracle, but that is not the manner of Zen. My
miracle is that when I feel hungry I eat, and when I feel thirsty I drink.”
    While the orthodox Rinzai Zen was known as Kanna Zen, emphasizing Kōan
(“Ofﬁcial Case-study”) and Mondō (question and answer), the Sōtō Zen was known
as Mokushō Zen, emphasizing silent meditation. Both Kanna Zen and Mōkusho
Zen represented Sung-Zen. During the Yuan and Ming periods, Nembutsu Zen
(reciting the name of Amida Buddha) was prevalent. Bankei started something new
—his Zen was known as Fushō Zen 不生禅, meaning “unborn.” When Bankei was
26 years old, he was aware that all things are complete in “unborn.” For the next 40


Output:
years, Bankei preached: “The Buddha nature (mind or heart) is ‘unborn,’ holiness is
Buddha nature’s testimony.”
    Bankei was a religious person, but not a philosopher. He was not intellectual, he
had intuition, and he was compassionate. He had six eminent dharma descendants,
all bestowed with Zenji titles. They are as follows:
(1)   Sengaku Soryū 潜岳祖龙 (1631–1686)
(2)   Dairyō Sokyō 大梁祖教 (1638–1688)
(3)   Setsugai Sotei 节外祖贞 (1641–1725)
(4)   Sekimon Somin 石门祖珉 (1642–1696)
(5)   Keidō Soshin 圭堂祖心 (1649–1703)
(6)   Daizui Soheki 大隋祖璧 (1651–1729)
These Zenji were older than Hakuin Ekaku (1686–1769). Hakuin was the dharma
descendant of Dōkyō Etan. Hakuin was going to extend Kanna Zen and bring new
vitality to Rinzai Zen. This new development is given in Chap. 12.
   From Tokuhō Zenketsu, the dharma descendants for the next three generations
could be given as follows:
(1)   Tokuhō Zenketsu 特芳禅杰
(2)   Daikyū Sōkyū 大休宗休 (1468–1549)
(3)   Taigen Sūfu 太原崇孚 (1495–1555)
(4)   Tōkoku Sōkō 东谷宗杲


Output:
(4)   Tōkoku Sōkō 东谷宗杲
114                                           11   The Era of Daiō, Daitō, and Kanzan


Output:
Starting from the ﬁfth generation, there were two branches: one leading to Hakuin
and the other leading to Gessen Zen’e (1702–1781). The (a) branch gives the
following:
 (5a)    Daiki Jōsen 大辉祥暹
 (6a)    Zeishin Sōgi 说心宗宜
 (7a)    Ryūtan Genjo 龙潭元恕
 (8a)    Daitan Sōiku 大端宗育
 (9a)    Shitsujun Sōjun 失顺宗顺
(10a)    Tanrei Soden 单岭祖传
(11a)    Torin Sushō 透鳞素承
(12a)    Hakuin Ekaku
The (b) branch gives the following:
 (5b)    Tetsusan Sōdon 铁山宗钝
 (6b)    Daishitsu Sokyū 大室祖丘
 (7b)    Shingan Genshō 心岩玄精
 (8b)    Gōhō Dōtetsu 鳌峰道哲
 (9b)    Setsugan Dō’en 节岩道圆 (1607–1675)
(10b)    Kengan Zen’etsu 贤岩禅悦 (1618–1696)
(11b)    Kogetsu Zenzai 古月禅材 (1667–1751)
(12b)    Gessen Zen’e 月船禅慧 (1702–1781)
Daikyū Sōkyū had another disciple, Tō’an Sōton. Designating Tō’an as (3c), we get
the following lineage:
(3c)    Tō’an Sōton 东庵宗暾
(4c)    Setsushū Shōgen 雪叟绍玄
(5c)    Taigaku Genkan 泰岳玄韩
(6c)    Rinshuku Gen’e 林叔玄慧
(7c)    Sensan Genshō 千山玄松
(8c)    Jiku’in Somon 竺印祖门
(9c)    Mujaku Dōchū 无着道忠 (1653–1745)


Output:
(9c)    Mujaku Dōchū 无着道忠 (1653–1745)
For the lineages leading from Gokei Sōton and Keisen Sōryū, the reader could refer
to the charts given in Y.H. Ku: History of Japanese Zen Masters, 1977.
   Note that Hakuin could be considered as the dharma descendant of both Tōyō
Eichō and Tokuhō Zenketsu. The disciples of Hakuin are given in Chap. 12. The
line from Kogetsu Zenzai and Gessen Zen’e can be extended further as follows:
(1)    Gogetsu Zenzai 古月禅材
(2)    Gessen Zen’e 月船禅慧
(3)    Seisetsu Shūryo (Kokushi) 诚拙周樗 (1744–1820)
(4)    Sei’in Injiku 清荫音竺
(5)    Tankai Shōkei 淡海昌敬
11   The Era of Daiō, Daitō, and Kanzan                                 115


Output:
(6) Kaigan Dōkaku 晦岩道廓 (1797–1872)
(7) Tōkoku Dō’ei 韬谷道莹 (1812–1886)
(8) Kōsetsu Dōka 香雪道华
Note that Sengai Gibon 仙崖义梵 (1750–1837), the famous painter, was a disciple
of Gessen Zen’e.
Chapter 12
Hakuin Ekaku and His Disciples


Output:
Hakuin Ekaku (1685–1768), also known as Kokurin, was a native of Shizuoka 静冈.
His mother belonged to the Nichiren School. His father was of noble birth. He was
the youngest in the family of ﬁve children. He was highly gifted and extremely
sensitive to environment. Clouds rapidly changing over the sea made him sorrowful.
He received his strongest religious feelings from his devout mother. She took him to
a temple where a priest explained the writings of Nichiren. The priest’s sermon on
the Eight Hot Hells shook the child with fear. Hakuin devoted himself to Buddhism
and was especially impressed by the Lotus Sutra. He became a monk when he
was 15 years of age. At seventeen, his teacher Tanrei Soden 单岭祖传 passed
away. Traveling and visiting, he became the disciple of Shōju Rōjin, Dōkyō Etan
道镜慧端 (1642–1721), when he was 24 years of age. At the age of thirty-four, he
became the chief monk at Myōshin-ji. Hakuin was also dharma disciple of Tōrin


Output:
Sushō 透鳞素承, who succeeded Tanrei as abbot of Shōin-ji. In Chap. 11, it was
mentioned that as a dharma-heir of Tanrei Soden and Tōrin Sushō, Hakuin became a
dharma descendant in the line of Tokuhō Zenketsu. Also, as a disciple of Shōju
Rōjin (Dōkyō Etan), he was a direct descendant in the line of Tōyō Eichō. Hakuin
thus belonged to two of the four lines which branched out from Myōshin-ji.
   Heinrich Dumoulin, S.J., in his A History of Zen Buddhism (English translation
by Paul Peachey 1959, 1963), devoted a whole chapter to “The Zen Mysticism of
Hakuin” and declared in the beginning of the chapter:
   Next to Dōgen, Hakuin (1685–1768) was the greatest of the Japanese Zen masters. His
   efforts toward renewal in the Rinzai sect laid the foundation for the modern development of
   Japanese Zen. In his personality certain traits of Zen came to the surface for the ﬁrst time.
   He was a dynamic character, prone to ecstatic states. By means of daring exercises he


Output:
attained extraordinary mystical experiences which he describes in his writings. His accounts
   give evidence of a sharp mind, penetrating introspection, and great literary gifts…


Output:
Hakuin, in his “Orategama,” described his mystical experiences as follows (see
Dumoulin-Peachey, p. 249).
   During the spring of my twenty-fourth year I was staying at the Eiganji temple in the
   province of Echigo where I practiced assiduously. I slept neither by day nor by night, and
   forgot both to rest and to eat. Suddenly I was overcome by the Great Doubt. I felt as though

© Foreign Language Teaching and Research Publishing Co., Ltd                                   117
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_12
118                                                          12 Hakuin Ekaku and His Disciples


Output:
freezing in an ice ﬁeld extending thousands of miles. My bosom was ﬁlled with an
  extraordinary purity. I could neither advance nor retire. It was as if I were out of my mind
  and only the word “nothing” (“Mu”) remained. During the lecture I heard, indeed, the
  explanations of the master, but it was as if I heard a discourse from afar in a distant Zen
  hall. Sometimes I felt as if I were floating through the air. This state continued for a number
  of days until the night while hearing the striking of the temple bell I experienced the
  transformation.
  It was like the smashing of a layer of ice, or the pulling down of a crystal tower. As I suddenly
  awakened and came to my senses, I felt myself to be like Master Yen-tou (Gantō), who all
  through the three times (past, present, and future) encountered no suffering. All former doubts
  were fully dissolved like ice which melted away. With a loud voice I called out, ‘How


Output:
glorious, how glorious!’ We need no escape from the cycle of life and death, nor need we
  strive after enlightenment. The seventeen hundred kōan exercises are not worthy of being
  posed. My pride rose up like a mountain and my exaltation welled up like a flood. To myself
  I thought that for 200 or 300 years there had been no sudden breakthrough like mine, with
  such great ecstasy. With this vision I immediately set out on the road to Shinano.


Output:
Note that Dōkyō Etan, the aged hermit, was at Shōjū-an 正受庵, in the district of
Shinano. The master was not satisﬁed. So Hakuin had to struggle further.
  One evening the master (Dōkyō Etan) sat cooling himself on the veranda. Once more
  I brought him my verses on enlightenment. The master said, ‘Confusion and nonsense!’
  I likewise called out, ‘Confusion and nonsense!’ The master grabbed me and struck me
  twenty or thirty times with his ﬁst and ﬁnally threw me off the veranda. It was on the
  evening of the 4th of May, after the rainy season. I fell into the mud, almost unconscious,
  with all my thoughts fleeing away. Nor was I able to move. But the master only stood on
  the veranda and laughed aloud. After a while I regained my senses, and rose up and bowed
  to the master. My whole body was bathed in perspiration. The master called with a loud
  voice, ‘This poor child of the devil in a dark dungeon!’ Thereupon I intensiﬁed my study of


Output: the kōan of the death of Nan-chuan (Nansen) and gave up sleeping and eating.


Output:
Dumoulin narrated the story thus:
  Hakuin now entered the ﬁnal phase of painful and penetrating practice. He had gained some
  enlightenment, but the results did not yet satisfy Master Etan. Repeatedly he had to hear the
  invective of the devil’s child in a dark dungeon which hints vaguely at the cause of the
  imperfection of his enlightenment. Like the devil in the dark dungeon, so his mind without
  his knowing was still imprisoned in his own ego. He trained in deadly despair. When his
  efforts remained fruitless he secretly thought of leaving the hermitage to try his luck else-
  where. But while he was begging alms in a neighboring village the change suddenly came. In
  his autobiography, Itsu-made-gusa, Hakuin gives a detailed description of the event.
  “The next morning I took up the alms bowl with exceeding anxiety and arrived in a village
  in the district of Iiyama where I began to beg. Without relaxing, however, I was constantly


Output:
engaged with the kōan. Immersed in concentration I stood at the corner of a house.
  Someone called from within, ‘Go away, go away!’ But I did not hear it. Thereupon the
  angry householder seizes a broom, turned it around, hit me on the head, and then started
  beating me. My monk’s hat was torn and I fell to the ground. Without consciousness, I was
  as one dead and could not move. The neighbors now came in alarm from all directions.
  ‘This is only the usual nuisance,’ said the householder, closing the door and showing no
  further interest in the matter.
  “Three or four of the passers-by wondered at what went on and asked what had happened.
  I returned to consciousness and opened my eyes. While I pursued the difﬁcult kōan to its
  roots and penetrated to its bottom, a kōan which, up to then, I could neither understand nor
12    Hakuin Ekaku and His Disciples                                                         119


Output:
grasp, the enlightenment flashed upon my mind. Jubilantly I clapped my hands and laughed
     aloud. The onlookers spoke in alarm. ‘A mad bonze! A mad bonze!’ All hastened away
     without looking at me further. I stood up, cleaned my clothes, and put on my torn hat.
     …
     “I arrived at the gate of the hermitage laughing and full of joy. The master stood on the
     veranda, cast a glance at me, and said, ‘Speak! What is the good news?’ I approached him
     and related my experiences in full. The master now stroke my back with his fan…”


Output:
Henceforth, the master did not call him the “poor child of the devil in a dark
dungeon!” Hakuin had now attained full enlightenment. He had strong will and
sharp insight. Because he was a severe master, more and more followers were
attracted to him. From the age of ﬁfty to eighty, he spread the Zen dharma in the
Kantō and the Chūba areas. At eighty, he entrusted Shōin-ji to his disciple Sui’ō
Genro (1716–1789). At eighty-two, he traveled from Hakone to Edo. On the New
Year’s Day at the age of eighty-four, he wrote the following gāthā:
        At the mountain top of Ryūtaku (Dragon-Valley),
        To-day I displayed my old face unashamed.
        An old monk of eighty welcomes the New Year,
        And detests the missing sound of the one hand.


Output:
Kokurin entered nirvana on the eleventh day of November. Nearly all the con-
temporary Zen masters were his students at one time or the other. His important
dharma-heirs were given below:
        Daikyū Ehō 大休慧昉 (Genshu 玄殊) (1716–1776)
        Sui’ō Genro 遂翁元卢 (Eboku 慧牧) (1716–1789)
        Tōrei Enji 东岭圆慈 (1721–1792)
        Shikei Eryō 斯经慧梁 (1721–1787)
        Gasan Jitō 峨山慈棹 (1726–1797)
        Dairin Shōkan 大灵绍鉴 (1724–1807)
        Teishū Zenjo 提州禅恕; Sōkai Giun 沧海宜运
        Daidō Don’e 大同昙慧


Output:
The above nine were honored by the title Zenji with particular designations.
   Daikyū was formerly a disciple of Kogetsu Zenzai 古月禅材. He came to
Shōin-ji with Kaigan Chitetsu 快岩智彻. Both of them became enlightened and
received the Inka from Kokurin.
   Sui’ō Genro, also known by the name Eboku 慧牧, came to serve under Hakuin
when he was 30 years of age and continued for 20 years. When Hakuin was 80
years of age, Sui’ō was put in charge of Shōin-ji. Later, he was succeeded by Tōei
Enji. Sui’ō preached at Daitsū-ji, also located at Shizuoka, and the attendance
reached seven hundred. He was in charge of Blue Cliff Assembly at Seiken-ji, and
more than four hundred people attended. He entered nirvana in 1789 at the age of
seventy-three.
   Tōrei Enji was 5 years younger than Sui’ō. However, he served under Hakuin
since he was 9 years of age. He advised Sui’ō to come to Shōin-ji and study under
Hakuin. Sui’ō, on his retirement, asked Tōrei to take charge of Shōin-ji. In 1774, a


Output:
dharma assembly was convened to commemorate Hakuin. Tōrei, Daikyū, and
120                                                 12 Hakuin Ekaku and His Disciples


Output:
Reigen Etō 灵源慧桃 participated, with Sui’ō as the preacher. In 1784, another
assembly was convened, with Sui’ō as the preacher, and Tōrei, Kaigan, and Gasan
participating, and eight hundred people attended.
    Shikei Eryō became a monk when he was 12 years of age. He ﬁrst studied under
Hangan. After Hangan passed away, he came to Shōin-ji and became Hakuin’s
disciple. In 1757, when he was 36 years of age, he was at Kaifukuin. Later, he
stayed at Enfuku-ji. After he obtained an old statue of Daruma, he built a hall in
Daruma’s memory and meditated at a small house nearby. More than ten monks
followed his example. He built a number of such meditation halls and devoted
himself to the reconciliation of rivalry between Daitoku-ji and Myōshin-ji. He lived
to 66 years of age.
    Gasan Jitō became Hakuin’s disciple when Hakuin was already very old. Gasan
ﬁrst studied under Gessen Zen’e (1702–1781). At the age of sixteen, he began to
travel and visit many masters. When he came back, Gessen was ready to give him


Output:
the Inka and advised him to stay with the master at Tōki-an, Eiden. After 1 year,
Gasan heard that Hakuin was preaching Hekigan-roku (“Blue Cliff Records”) at
Edo and went there against the advice of Gessen. As he approached Hakuin and
explained things, Hakuin chased him out for three times. Finally, Gasan was
humble and repentant and asked Hakuin for his forgiveness. Hakuin said: “You
young man, you are full of Zen in your stomach that can last a whole life. Although
you can talk and talk readily, it does not have any strength at the river bank of life
and death. If you want to endure the whole life expeditiously, you must hear the
sound of my single hand.” Gasan saluted and left. He was over 30 years of age and
then served under Hakuin for 4 years. Hakuin was over 80 years of age. Gasan
frequently asked the help of Tōrei and was greatly beneﬁted. One evening, while
sitting in meditation at Shōin-ji, Gasan felt enlightened and danced with the incense


Output:
burner. After the passing of Hakuin, Gasan was staying at Tōki-an, Eiden, and was
disturbed by typhoon. He ran out of the small temple and sweated all over. Thus, he
realized deeply Kanzan’s mind and heart. Thereafter, he sojourned at Tentaku for
10 years. He was always grateful to Hakuin and Sui’ō Genro (1716–1789). Gasan’s
dharma-heirs Inzan Ien (1751–1814) and Takujū Kosen (1760–1833) would be the
founders of two most important lines which have flourished until the present day.
    Gasan Jitō had three principal disciples:
Inzan Ien 隐山惟琰 (1751–1814)—Shōtō Enshō Zenji
Takujū Kosen 卓州胡仙 (1760–1833)—Daidō Enkan Zenji
Gyō’ō Gensetsu 行应玄节 (1756–1831)—Shinkan Jishō Zenji
Inzan had four dharma descendants:
(1) Taigen Shigen 太元孜元—Myōkaku Kaman Zenji
    (1768–1837)
(2) Sekkan Shōju 雪关绍珠—Tengan Kōtsu Zenji
    (1766–1835)
(3) Tōrin Sōju 棠林宗寿—Daitetsu Shōgen Zenji
    (d. 1837)
12   Hakuin Ekaku and His Disciples                                    121


Output:
(4) Kokan Kohan 顾鉴古范—Reigan Kōmyō Zenji
    (1776–1843)
Takujū had seven dharma descendants:
(1) Kaisan Sōkaku 海山宗恪—Bukoku Myōgen Zenji
    (1768–1846)
(2) Myōki Sōseki 妙喜宗绩—Fu’ō Myōkaku Zenji
    (1774–1848)
(3) Getsusan Kokyō 月珊古镜—Daiki Myōkan Zenji
    (1789–1855)
(4) Seki’ō Sōmin 石应宗珉—Daitetsu Hōgan Zenji
    (1794–1857)
(5) Sosan Genkyō 苏山玄乔—Jinki Myōyō Zenji
    (1798–1868)
(6) Hōshū Zemmyō 蓬洲禅苗—Dai’en Shōkaku Zenji
    (1802–1872)
(7) Shun’ō Zenetsu 春应禅悦—Reiki Jin’ō Zenji
    (?)
Gyō’ō had four dharma descendants:
(1) Zōhō Bunga 象匏文雅—Jinkan Dokushō Zenji
    (1774–1825)
(2) Kankai Sōju 环海宗寿—Hōgn Reikan Zenji
    (1779–1860)
(3) Mannin Gen’I 万宁玄汇—Jinki Myōkan Zenji
    (1789–1860)
(4) Kendō Tō’e 宪道等慧—Mujin Shōtō Zenji
    (d. 1820)
All ﬁfteen priests were given the honorary title of Zenji, with particular
designations.
   Typical lineages of selected persons would be given as follows:
The Inzan line:
(1) Inzan Ien (2) Taigen Shigen 太元孜元 (1768–1837)
                 (3a)   Gisan Zenrai 仪山善来 (1802–1878)


Output:
(4a)   Kōsen Sō’on 洪川宗温 (1816–1892)
                 (5a)   Kōgaku Sō’en 洪岳宗演 (1859–1919)
                 (6a)   Tetsu’ō Sōkatsu 辍翁宗活 (1870–1954)
                 (7a)   Shigetsu Sōshin 指月宗岑(1882–1945)
122                                                       12 Hakuin Ekaku and His Disciples


Output:
(1) Inzan Ien (2) Taigen Shigen
                 (3b)   Daisetsu Jō’en 大拙承演 (1797–1855)
                 (4b)   Doku’en Jōju 独园承珠 (1818–1895)
                 (5b)   Kan’ō Sōkai 函应宗海 (1856–1923)
                 (6b)   Zeggaku Bunki 绝学文毅 (1872–1932)
Note that Gisan Zenrai had another disciple, Etsukei Shuken 越溪守谦 (1810–1884),
whose disciple was Kokan Sōho 虎关宗补 (1839–1903), and Kokan’s disciple was
Sōsan Echō 湘山惠澄 (1851–1928). Kōgaku Sōen, also known as Shaku Sōyen,
who visited the USA, had other disciples: Hōgaku Jikō 宝岳慈兴 or Seigo Hōgaku
栖梧宝岳; Daisetz Teitaro Suzuki 铃木大拙 (1869–1966); and Senzaki Nyogen
千崎如幻 (1876–1958). D.T. Suzuki was well known throughout the world.
However, the following quotation from the editor (Christmas Humphreys) in his
Foreword to Living by Zen (US edition 1972) may be helpful:
  Born in 1869 of a line of doctors, he was educated in Tokyo University, but soon gave all
  the time to the study of Zen Buddhism at Engakuji in Kamakura. Under the famous Soyen


Output:
Shaku Roshi he attained his enlightenment in 1896, just before leaving to work for a period
  of years with Dr. Paul Carus in Chicago…


Output:
So we are justiﬁed to consider Suzuki as one of the Sōyen Shaku’s dharma-heirs.
Tetsuō Sōkatsu’s 辍翁宗活 other disciple, was Zuigan Sōseki 瑞岩宗硕 or Gotō
Zuigan 后藤瑞岩 (1879–1965). Shigetsu Sōshin 指月宗岑 was also known as
Sasaki Shigetsu 佐佐木指月 (1882–1945). In the ofﬁcial record, Sasaki was listed as
Sōshin Taikō 宗岑大纲. He was the founder of the First Zen Institute of America.
Ruth Fuller Sasaki was abbess of the Zen temple of Ryōsen-an, Daitoku-ji, Kyoto,
and director of the Kyoto branch of the First Institute of America.
The Takujū line:
 (1)   Takujū Kosen
 (2)   Sosan Genkyō 苏山玄乔 (1798–1868)
(3a)   Rasan Gemma 罗山元磨 (1815–1867)
(3b)   Gōten Dōkei 鳌颠道契 (1814–1891)
(4a)   Mugaku Bun’eki 无学文奕 (1818–1887)
(4b)   Jitsusō Teijin 实丛定真 (1851–1909)
 (1)   Takujū Kosen
 (2)   Sosan Genkyō (1798–1868)
(3c)   Kasan Zenryō 伽山全楞 (1824–1893)
(4c)   Sōhan Genhō 宗般玄芳 (1848–1922)
(5c)   Gempō Giyū 玄峰宜雄 (1865–1961)
(6c)   Nakagawa Sō’en 中川宋渊 (1907-)
(7c)   Shimano Eidō 岛野荣道 (1932–)


Output:
(7c)   Shimano Eidō 岛野荣道 (1932–)
Gempō Giyū was also known as Yamamoto Gempō 山本玄峰. Sōhan Genhō had
another disciple, Tetsusō Chisei 彻宗智性 (1879–1937). Before we leave the
Takujū-Sosan line, we must add: Rasan had two other disciples: Nan’in Zengu
南隐全愚 (1834–1904) and Tōshū Zenchū 邓州全忠 (1839–1925). Tōshū’s
12    Hakuin Ekaku and His Disciples                                           123


Output:
disciple was Kō’in Jiteki 高隐慈的 (1866–1909). Mugaku’s disciple was Daikō
Sōjun 大航宗润 (1841–1911); Jitsusō’s disciple was Rosan Ekō 庐山惠行.
(1) Takujū Kosen
(2) Myōki Sōseki 妙喜宗绩 (1774–1848)
(3) Karyō Zuika 迦陵瑞迦 (1790–1859)
(4) Tankai Genshō 潭海玄昌 (1811–1898)
(5) Dokutan Sōsan 毒湛匝三 (1840–1917)
(6) Mukai Koryō 雾海古亮 or Kōno Mukai 河野雾海 (1864–1935) or
    Nanshinken 南针轩
(7) Nakamura Taiyū 中村泰祐 (1886–1954)
(8) Miura Isshū 三浦一舟 (1903-)
Note: Isshū Miura and Ruth Fuller Sasaki were the coauthors of Zen Dust (1966)
and its earlier edition The Zen Koan (1965).
 (1)    Takujū Kosen
 (2)    Kaisan Sōkaku 海山宗恪 (1768–1846)
 (3)    Kyōdō Etan 匡道慧潭 (1808–1895)
(4a)    Kyūhō Ichisei 九峰一精 (1833–1916)
(4b)    Daishu Sōju 大株宗树 (1817–1889)
(5a)    Ten’ō Erin 天应惠伦 (1859–1907)
(5b)    Kōdō Genchū 弘道玄忠 (1830–1890)
Note that Kaisan Sōkaku had another disciple, Yōsan Soshiki 阳山楚轼
(1778–1859).
The Gyō’ō line.
(1) Gyō’ō Gensetsu
(2) Zōhō Bunga 象匏文雅 (1774–1825)
(3) Hō’un Genshi 法云元施 (d. 1875)


Output:
(3) Hō’un Genshi 法云元施 (d. 1875)
We have already mentioned Gyō’ō’s four disciples: Zōhō Bunga, Kankai Sōju
(1779–1860), Mannin Gen’i (1789–1860), and Kendō Tō’e (d. 1820). To this list
we may add Hosan Gemmon 包山玄蒙 (1784–1838) and Etsukei Shisei 越溪至诚
(1770–1838).
    Inzan Ien (1751–1814) ﬁrst studied under Gessen Zen’e (1702–1781). Some Zen
priest told him that Gasan Jitō had absorbed the dharma teachings of both Hakuin
and Gessen. So Inzan went to Rinjō-in at Edo to serve under Gasan. When Inzan
was suddenly enlightened, Gasan said smilingly: “Buddha dharma is like the sea.
The more you get in, the deeper is the sea. Do not take Buddha dharma as easy.”
When Gasan gave him the Inka, Gasan felt that Inzan, through much meditation and
reflection, was well versed in the great thing (Dai-ji) which Hakuin discovered. In
fact, Gasan used the sentence: “The big waves in the sea of learning became dried
up in one night” in the Inka.
    When Taigen Shigen (1768–1837) was 34 years of age, he was in charge of


Output:
Sōgen-ji at Okayama. Inzan preached at Dairin, and Taigen came to assist him.
Later, when Inzan visited Sōgen-ji, he gave Taigen the Inka with a very encour-
aging gāthā.
124                                                   12 Hakuin Ekaku and His Disciples


Output:
In the latter part of the Edo period, there were many “dragons and elephants” in the
Zen schools. In the Rinzai School, Inzan Zen was sharp and severe, but allowed more
freedom and innovation, so that the whole world was aware of its force and vitality.
Takujū Zen, on the other hand, was digniﬁed and strict, with care for details in all
activities, so that the whole world paid much respect to its high standard of performance.
    Taigen’s disciple, Gisan Zenrai (1802–1878), studied under Taigen at Okayama
when he was 22 years of age. After more than 10 years, he received the Inka from
Taigen. In 1868, the ﬁrst year of the Meiji era, he was invited to reside at
Daitoku-ji. After a period at Nanshū-ji (Osaka), he was transferred to Myōshin-ji.
He was a very learned priest. He regularly preached on Rinza-roku, Kidō-roku, and
Hekigan-roku, with a normal attendance of ﬁve hundred people. He entered nirvana
at the age of seventy-seven.


Output:
at the age of seventy-seven.
    Gisan Zenrai’s dharma-heirs were Kōsen Sō’on (1816–1892), Etsukei Shuken
(1810–1884), Bokusō Sōju (1820–1891), Tekisui Giboku (1821–1899), Kodō
Giseki (1839–1888), and Kōshū Sōtaku (1840–1907). Etsukei’s disciple was Kokan
Sōho (1839–1903). Kōsen Sō’on’s disciple was Kōgaku Sō’en (Sōyen Shaku,
1859–1919). Kōsen Sō’on was a native of Osaka. When he was 20 years of age, he
studied under Daisetsu Jō’en (1797–1855), also a disciple of Taigen. After Kōsen
received the Inka from Gisan, he stayed at Eiko-ji. He was appointed superintendent
priest (Kanchō) of the Engaku-ji Group and lived to 77 years of age. Kōgaku Sō’en
ﬁrst studied under Etsukei Shuken, a disciple of Gisan, at Myōshin-ji. He traveled
and paid respects to Gisan, Tekisui, and Doku’en Jōju (1818–1895), who was a
disciple of Daisetsu Jō’en. When he was 21 years of age, he went to Kantō to study
under Kōsen, with Kan’ō Sōkai accompanying him. He received the Inka from


Output:
Kōsen. Because Kōgaku Sō’en ﬁrst studied under Etsukei, Kōsen asked Etsukei’s
permission to let Kōgaku be Kōsen’s dharma-heir. When Sō’en (Sōyen) was 32
years of age, he was asked by Kōsen to take charge of Hōrin-ji, succeeding Jinjō
Sōzen (1842–1914). After Kōsen entered nirvana, Sōyen succeeded Kōsen as
Kanchō (superintendent priest) of the Engaku-ji Group. When he was 46 years of
age, he was concurrently Kanchō of the Kenchō-ji Group.
    In the twenty-sixth year of the Meiji era (1893), when Sōyen was 36 years of
age, there was convened at Chicago, in the USA, an International Parliament of
Religions. Sōyen attended the Congress as a delegate from Japan. The other del-
egates were Togi, Hachi’en, and Roshin. Sōyen arranged to board a steamship and
visited Europe and the Indian Ocean. When he was 48 years of age, he resigned
from Kanchō of the Engaku-ji and Kencho-ji groups and retired to Tōkei-ji. Mr. and
Mrs. Alexander Russell of San Francisco visited Sōyen in Japan and wished to be


Output:
his students. Early in the summer of 1905, Sōyen Shaku went to the USA and
stayed with friends on the Paciﬁc coast until March 1906. Lectures on Buddhism
were frequently delivered at the request of his hostess, Mrs. Alexander Russell, for
the beneﬁt of her friends. He lectured on the Sutra of Forty-two Chapters and
naturally chose the texts for his sermons from this most popular among the
canonical books. As Shaku Sōyen did not speak English, the burden of interpreting
his speeches fell upon the shoulders of Dr. Daisetz Teitaro Suzuki (1869–1966),
who was then 35 years of age. (Suzuki was educated in Tokyo University, but soon
12   Hakuin Ekaku and His Disciples                                                125


Output:
gave all his time to the study of Zen Buddhism at Engaku-ji in Kamakura. Under
the famous Sōyen Shaku Rōshi, he attained his enlightenment in 1896, just before
leaving to work for a period of years with Dr. Paul Carus in Chicago. See editor’s
Foreword to Living by Zen, by Christmas Humphreys, US edition 1972.)
    Sōyen Shaku visited Chicago, New York, Washington, DC, and Philadelphia
and gave lectures on Zen Buddhism. He was received by the president of the USA
at the White House. Zen for Americans including The Sutra of Forty-Two Chapters
as translated by D.T. Suzuki was ﬁrst published by Open Court Publishing Co. in
1906. (A 1913 clothbound edition had the title: Sermons of a Buddhist Abbot. The
1974 Open Court paperback edition is an unabridged reproduction of the 1913
edition.)
    Sōyen visited London and toured France, Germany, Austria, and Italy. He
traveled to India to pay respects at the sacred places of Buddhism. He returned to


Output:
Japan when he was 49 years of age. He preached on Hekigan-roku (“Blue Cliff
Records”) at Tokyo. In 1918, when he was 60 years of age, he was again appointed
as Kanchō (Lord Abbot, according to Suzuki’s translation) of the Engaku-ji
Group. He entered nirvana in 1919, at the age of sixty-one. Kan’ō Sōkai, a disciple
of Doku’en, was 3 years older than Sōyen. At Sōyen’s funeral, Sōkai recited the
specially written poem which is here translated.
      The Zen platform of Kantō was usually elevated above the rest.
      For many years you contributed highly at the Patriarch’s feast.
      Now your demise (as a dignitary) kept you away from us.
      The sound of traveling geese can be heard out of the clouds.


Output:
After a long pause, Kan’ō continued:
      The autumn trees north of the River Wei;
      The evening clouds east of the Yangtze River.


Output:
The last two lines were from a Tang poem. Note that Kan’ō Sōkai succeeded Sōyen
as lord abbot (Kanchō) of the Engaku-ji Group, when he was 50 years of age. Sōkai
entered nirvana at the age of sixty-eight (1923).
   Taigen had three outstanding dharma-heirs: Gisan Zenrai, Daisetsu Jō’en, and
Daishin Etan (1792–1870). Daisetsu had two prominent disciples: Gidō Shōseki
(1814–1865) and Doku’en Jōju (1818–1895). Shōseki was of great stature, about
six feet tall, and of heroic nature, with high principles. He lived to only 51 years of
age. Doku’en became abbot of Shōkoku-ji. He was appointed the president of
Greater Teachers’ College (Dai-kyō-in, the Buddhist University) and devoted much
of his energy and effort to the education of Buddhist (Zen) priests.
   In 1868, the ﬁrst year of the Meiji era, the Japanese government decreed to
separate Shinto-ism from Buddhism, and hence, Shinto shrines and Buddhist
temples were separated. The Buddhist temples and Buddhists were used to the


Output:
patronage and protection of Bakufu (warriors and ofﬁcials). Now, they were under
duress and felt oppressed. In the second year of the Meiji era, Shinto ofﬁcials were
installed, and they were harsh toward the Buddhists. Doku’en and other Buddhist
leaders worked very hard and offered all their effort to the preservation of
126                                                    12 Hakuin Ekaku and His Disciples


Output:
Buddhism. In 1872, the ﬁfth year of the Meiji era, the Japanese government
reorganized the Shin-shi Ministry to the Education Ministry (Kyō-bu), so that both
the Shinto priests and the Buddhists could educate the people in religion. The
Buddhists petitioned the government to establish a Buddhist University by the
name of Dai-kyō-in. Both the Shinto ofﬁcials and the Buddhist priests should obey
the three canons: (1) be reverent to the deity (Shin) and patriotic to the country;
(2) understand clearly the Ri (truth, justice, or reason) of heaven and the Dō (way,
path, or moral doctrine) of humanity; and (3) obey the emperor and his instructions.
Doku’en was summoned to the capital, appointed as “assistant professor” (Shō-kyō-
shō), and then promoted to “full professor” (Dai-kyō-shō). In 1873, he was
appointed president of the Buddhist University (Dai-kyō-in-chō). He was concur-
rently General Kanchō of the Rinzai, Sōtō, and Ōbaku schools.


Output:
However, according to the three canons, the Buddhist priests were not free to
preach on the essential principles of Buddhism. Doku’en and Ekidō Sengai of the
Sōtō School petitioned to the Kyō-bu (Education Ministry) in person. Minister
Daiho was greatly impressed by the character and enthusiasm of the two old monks
and allowed the Buddhist priests to preach Buddhism everywhere except in Kyoto,
the capital. Doku’en persisted in his effort to propagate Buddhism, and ﬁnally, the
Buddhists were allowed to preach Buddhism in Kyoto. Doku’en lived at Shinka-in
and presided over Shōkoku-ji. He set aside the subsidiary Gyoku-ryū-an (Jade
Dragon Hermitage) as the residence of laymen (Koji-rin). He recovered through
petition the lost land which belonged to Shōkoku-ji. In 1890, the twenty-third year
of the Meiji era, the Imperial Household Department (Kuaisho) ordered Shōkoku-ji
to present thirty famous paintings to the palace authorities and in return to receive


Output:
ten-thousand Japanese Yen, in order to meet the expenses of the temple. Doku’en
ofﬁciated a special memorial assembly in honor of the artists who donated their
paintings to Shōkoku-ji. Burning the incense, Doku’en recited his poem:
      For 13 years the spiritual effort was exhausted.
      Each or the other bird was complete with life.
      These birds do not really belong to the hills and trees.
      They fly through the clouds and smoke to the Ninth Heaven.
      They are not really high up in the Ninth Heaven.
      They fly behind, but suddenly they fly in the forward.


Output:
On the third day of the seventh moon in the year 1895, Doku’en presided over a
memorial service assembly convened by the seven groups of the Rinzai School.
After the assembly, he retreated to Hōkō-ji (Temple of Abundant Light). He entered
nirvana on the tenth day of the eighth moon at the age of seventy-seven. Doku’en
left his book: Kinse Zenrin Sōhō Den (History of Modern Zen Priests), which was
published in the twenty-third year of the Meiji era (1890) and re-issued in the
forty-eighth year of the Shōwa era (1973). This original treatise was labeled as
Volume I. Zoku Zenrin Sōhō Den books I and II, compiled by Shohata Buntei, were
considered as volumes II and III, published in 1938, and re-issued in 1973. (The
author must gratefully acknowledge his indebtedness to these valuable books on the
history of recent Zen masters.)
12   Hakuin Ekaku and His Disciples                                               127


Output:
We have already mentioned Takujū’s seven prominent disciples: Kaisan Sōkaku,
Myōki Sōseki, Getsusan Kokyō, Seki’ō Sōmin, Sosan Genkyō, Hōshū Zemmyō,
and Shun’ō Zenetsu. We have traced some lineages from Sosan Genkyō, Myōki
Sōseki, and Kaisan Shōkaku.
    Consider the lineage from Sosan Genkyō. Sosan had four important disciples:
Rasan Gemma (1815–1867), Gōten Dōkei (1814–1891), Kasan Zenryō (1824–1893),
and Hōgaku Sōju (1825–1901). Rasan Gemma was a native of Shizuoka. He became a
monk at Kōgen-ji, when he was very young. He studied under Taigen, Gisan, and
Sosan. He stayed at Bairin-ji (Fukuoka). Later, he was chief priest at Myōshin-ji. In
1866, the second year of the Keiō era, he resigned as abbot of Bairin-ji, and Mugaku
Bun’eki (1818–1887) succeeded him. Rasan’s other disciples were Nan’in Zengu
(1834–1904) and Tōshū Zenchū (1839–1925). Nan’in came from a rich family. His
mother was well versed in classics and history. When he was about 20 years of age, he


Output:
went to Kyoto to study under Satō and tried to understand the Chinese classics Book of
Changes (Ekikyō). One day, he visited Hongan-ji (Higashi-Hongan-ji in the east or
Nishi-Hongan-ji in the west of Kyoto) and felt offended by the vast buildings. Another
day, he followed Satō to visit a Zen temple in the Eastern Mountain (Tōsan). Satō
asked the priest: “What is Zen?” The priest replied: “Zen is nothing else. You breathe
through your nostrils. The Zen people breathe from under the feet. That is the only
difference.” Nan’in was surprised. When he got sick, he visited Mount Hiei. He prayed
before Kannon (goddess of mercy). In his dream, Kannon gave him the prescription.
He found the herb and was cured. Thereafter, he became a monk at Tentaku-in. When
he was 27 years of age, he visited Gisan at Sōgen-ji, Okayama, and Rasan at Bairin-ji.
After 8 years of hard work, he received the Inka from Rasan. When he was 38 years of
age, he stayed at Genyō-in, Shikoku. Later, he was transferred to Kannon-dō at Gifu.


Output:
In 1866, when he was 52 years of age, he went to Tokyo with Mugaku Bun’eki and met
with Yamaoka Tetsushū (1836–1888). In 1892, Nan’in moved to Ryū-un-in, repaired
the old temple, and founded Hakusan Dōjō. He lived to 71 years of age.
    Mugaku Bun’eki succeeded Rasan as abbot of Bairin-ji. He was Kanchō of
Myōshin-ji for several times. He succeeded Toku’en as General Kanchō of nine
groups of Zen temples. He cooperated with Kankei Mitsu’un of the Sōtō School to
preserve the dharma and extend Buddhist influence. He was a good friend of
Yamaoka Tetsushū, Roku’oku Sōkō, and Nakashima Shinkō. Mugaku’s disciple
was Daikō Sōjun (1841–1911).
    Tōshū Zenchū (1839–1925), also known as Nantenbō (“stick in southern hea-
ven”), was a native of Saga. He became a monk at the age of eleven. At eighteen, he
began to travel. He studied under Seki’ō Sōmin (1794–1857), a disciple of Takujū.
After Seki’ō’s passing, he studied under Sosan and later under Rasan. In 1867, he


Output:
became chief priest at Myōshin-ji. When Mugaku went to Myōshin-ji, Tōshū acted
as abbot at Bairin-ji and preached on Mumonkan. When he was 47 years of age, he
founded Sōkei-ji and later was transferred to Dōrin-ji. At ﬁfty-three, he went to
Zuigan-ji, Matsushima. At sixty-eight, he was at Kaisei-ji. At seventy, he was
Kanchō of Myōshin-ji. At eighty, he preached on Hekigan-roku. He entered nirvana
at the age of eighty-seven.
128                                                  12 Hakuin Ekaku and His Disciples


Output:
Gōten Dōkei (1814–1891) was succeeded by his dharma-heir, Jitsusō Teijin
(1851–1909). Gōten was a native of Fukuoka. When he was 12 years of age, he
followed his father to visit Nichirin-ji (Sun-wheel Temple). He heard a monk reciting:
      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:
(Note: Mugaku Sogen heard the same poem.)
   Jitsusō became a monk under Kyūhō Ichisei (1833–1916), a disciple of Kyōdō
Etan (1808–1895). At seventeen, he was at Tokugen-ji. He then became the
dharma-heir of Gōten Dōkei. He continued to study and mediatate for 20 years. He
was later Kanchō of Myōshin-ji. His disciple was Rosan Ekō.
   Kasan Zenryō (1824–1893) had other disciples besides Sōhan Genhō. The
prominent ones were (1) Hōrin Ginan (1847–1898), (2) Ryō’in Tōji (1827–1888),
(3) Chōshū Genkai (1830–1903), (4) Tankai Genju (1832–1903), and (5) Gisen
Monetsu (1845–1915). Hōrin Ginan’s disciple was Tsu’ō Sōtetsu (1868–1933).
   We have traced Sōhan Genhō’s lineage to Yamamoto Gempō, Nakagawa Sō’en,
and Shimano Eidō, who has been in recent years the abbot of Kongo-ji, Beecher
Lake, Livingston Manor, New York, USA. The author was obliged to Eidō Roshi
for the information concerning dharma transmission from Kasan Zenryō to Eidō
Rōshi himself.


Output:
Rōshi himself.
   Kaisan Sōkaku (1768–1846) was the oldest of the seven disciples of Takujū
mentioned previously. He had two prominent disciples: Kyōdō Etan and Yōsan
Soshiki. Kyōdō Etan (1808–1895) was a native of Osaka. He became a monk at the
age of thirteen. At eighteen, he began to travel and studied under Gyō’ō Gensetsu
and Dōrin Sōju (d. 1837), Inzan’s disciple. When he was 38 years of age, he was in
charge of Jōfuku-ji. Later, he stayed at Myōshin-ji. In 1877, he was at Tōfuku-ji. In
1889, he was appointed Kanchō of the Myōshin-ji Group. He lived to the advanced
age of eighty-eight.
   Kyōdō Etan had two prominent disciples: Kyūhō Ichisei and Daishu Sōju.
Kyūhō’s dharma-heir was Ten’ō Erin. Daishu’s dharma-heir was Kōdō Genchū.
   Gyō’ō Gensetsu (1756–1831) was the third principal disciple of Gasan Jitō,
besides Inzan Ien and Takujū Kosen. Inzan lived to 64 years of age, and Takujū lived
to 74 years of age. Gyō’ō was 6 years younger than Inzan and 4 years older than


Output:
Takujū. Gyō’ō lived to 76 years of age. We have noted Gyō’ō’s disciples previously.
   Inzan’s other disciples were:
   Sekkan Shōju (1766–1835) was a native of Gifu. He stayed at Tentaku-an,
Seitai-ji, and Renkō-ji. At Bairyū-ji, he preached on Hekigan-roku. He lived to the
age of seventy.
   Tōrin Sōju (d. 1837) served under Inzan for 3 years and received the Inka from
him. He continued to serve Inzan until 1810, the seventh year of the Bunka era
under the reign of Kōkaku Tennō, when he moved to Ji’on-ji. After a stay of 14
years, he was transferred to Ryūfuku-ji and later to Zuiryū-ji. Tōrin was considered
as an equal to Taigen, and both formed a pair of “kanromon” (“sweet-dew-gate”).
12   Hakuin Ekaku and His Disciples                                            129


Output:
In 1832, he was ordered to Myōshin-ji and received the purple robe. In 1837, the
eighth year of the Tempō era under the reign of Minkō Tennō, he preached on
Hekigan-roku. He entered nirvana on the tenth day of the eleventh moon in the
same year. His disciple was Settan Shōboku (1801-1873). Settan’s disciple, Keichū
Bundō (1824–1905), was Kanchō of Tōfuku-ji for 20 years. When Myōshin-ji
called for Kanzan’s 500 years’ memorial assembly, Keichū went with Settan
Shōboku. It was noted that “Settan from the east and Sosan from the west” were the
outstanding priests. Note that Sosan was Takujū’s dharma-heir, while Settan was
Inzan’s dharma grandson. In 1881, Tōfuku-ji had a great ﬁre. It was Keichū who
prompted all the followers to repair the damages. In 1905, he bid farewell to his
disciples and retreated to Kaizen-ji. He lived to the age of eighty-two.
   Kokan Kohan (1776–1843) was a native of Gifu. When he was young, he
became a monk under Tōrei Enji (1721–1792). He became enlightened under


Output:
Gasan, but he also served under Inzan as his disciple. At thirty-four, he stayed at
Tōki-an. After ﬁfty-one, he began preaching at Myōkō-ji. His last gāthā testiﬁed
that he lived to the age of seventy-four. His disciple was Tsu’ō Sotetsu
(1801–1854). Tsu’ō was succeeded by Seitei Genshi (1815–1881). Seitei’s disci-
ples were Yōrei Itei (1815–1901) and Yamaoka Tetsushū (1836–1888).
   Now, we return to Hakuin’s other disciples:
   Sui’ō Genro (1716–1789) and Daikyū Ehō (1716–1776) were the oldest among
Hakuin’s direct disciples. Sui’ō’s disciples were Shunsō Shōju (1750–1835) and
Yōhō Shōnen (1747–1814). Shunsō Shōju’s disciples were Yōkan Tō’ei
(1174–1857) and Kō’in Shikin (d. 1850). Daikyū’s disciples were Daiun Rinzei
(d. 1795), Tengan Shiben (1737–1805), and Issan Shinkō (1740–1815).
   Tōrei Enji (1721–1792) had several disciples, among them Daikan Bunju
(1765–1842) and Tenshin Shūyō (1738–1811). Teishū Zenjo had one disciple: Kaimon


Output:
Zenkaku (1743–1813). Daidō Don’e had one disciple: Tō’un Zengi (d. 1782). Reigen
Etō’s disciple was Sanshū Shōken (d. 1829). Sōkai Giun’s disciples were Kōgan Gengi
(1748–1821) and Unsan Dōzui (1770–1843). Kyūhō Chisetsu (1731–1797) had one
disciple: Takudō Genki (1768–1837). Dairin Shōkan (1724–1807) had two disciples:
Getsuan Shōyū and Bunrei Shōgai. Tengei Eken had one disciple: Seidō Ekō
(1741–1819), whose disciples were Myōhō Genjitsu (1765–1830), Teishū Shishin
(1774–1849), and Kōhō Tōshun (1714–1779). Ryōsai Gemmyō had two disciples:
Mushū Sozen (1749–1768) and Shinshū Shūtei (1742–1801).
   In the end of Chap. 11, we have shown that Kogetsu Zenzai (1667–1751) and his
disciple, Gessen Zen’e (1702–1781) were contemporaries of Hakuin. As a matter of
historic interest, the lineage could be traced from Tokuhō Zenketsu to Kogetsu and
further on.
   Consider Setsugan Dōen 节岩道圆 as belonging to the ninth generation, his
disciples Tai’eki Dōsen 太易道先 (1618–1683) and Daimu Sōnin belong to the


Output:
tenth generation. Then, we can extend the lineage as follows:
(10) Daimu Sōnin 大梦宗忍
(11) Zetsudō Funi 绝同不二 (1640–1712)
(12) Zōkai Etan 象海慧湛 (1682–1733)
130                                                12 Hakuin Ekaku and His Disciples


Output:
Setsugan’s disciple, Kengan Zen’etsu 贤岩禅悦 (1618–1696), had other disciples:
Daidō Bunka 大道文可 (1680–1752) and Daiki Sozen 大机组全 (1647–1699).
Daiki’s disciple was Gumon Soshin (1663–1710), whose disciples were Gyokushū
So’oku 玉州祖亿 (1688–1769) and Daijin Zengei 大岑禅猊 (1672–1717).
Kogetsu Zeizai had another important disciple, Ransan Shōryū 兰山正隆
(1712–1792), whose disciples were Taishitsu Gensho 太室玄昭 (1726–1796),
Jitsumon Soshin 实门祖真 (1758–1849), and Daidō E’un 大道慧云 (d. 1823).
    Note that Kogetsu Zenzai and Daiki Sozen were dharma brothers. The Daiki line
can be further extended as follows:
(1)   Daiki Sozen (1647–1699)
(2)   Gumon Soshin (1663–1710)
(3)   Daijin Zengei 大岑禅猊 (1672–1717)
(4)   Kaimon Gentō 海门元东 (d. 1754)
(5)   Tsugen Gensō 通玄元聪 (d. 1781)
(6)   Tandō Gemmon 湛堂元文 (1740–1806)
(7)   Jinjō Genbyō 真净元苗 (1772–1841)
(8)   Setsudō Genkichi 拙堂元劼 (1793–1852)
Note that Jinjō Genbyō should not be confused with Jinjō Sōzen 真净宗诠
(1842–1914), who was a disciple of Etsukei Shuken in the Inzan line.


Output:
In July 1978, the author made a special trip to Kyoto to visit Myōshin-ji. He was
grateful to the helpful guidance of Professor Eshin Nishimura 西村惠信教授 of
Hanazono University 花园大学. At the Institute for Zen studies, the author was
indebted to Professor Sōjō Hirano 平野宗净教授 and Professor Eshin Nishimura
for obtaining the following lineages of Reverend Kajiura Itsugai 梶浦逸外, the
retired chief abbot of Myōshin-ji, and Reverend Yamada Mumon 山田无文, the
present chief abbot of Myōshin-ji.
    The Lineage of Kajiura Itsugai: (see Chart V A.)
(1)   Inzan Ien (1751–1814)
(2)   Tōrin Sōju 棠林宗寿 (d. 1837)
(3)   Settan Shōboku 雪潭绍璞 (1801–1873)
(4)   Tairyū Bun’i 泰龙文汇 (1826–1880)
(5)   Daigi Sogon 大义祖勤 (1841–1874)
(6)   Shō’in I’sō 昭隐会聪 (1865–1924)
(7)   Muin Isei 无隐惟精
(8)   Kaji’ura Itsugai 梶浦逸外 (1896-)
   The Lineage of Yamada Mumon: (see Chart V A.)
(1)   Inzan Ien (1751–1814)
(2)   Taigen Shigen 太元孜元 (1768–1837)
(3)   Gisan Zenrai 仪山善来 (1802–1878)
(4)   Tekisui Gibōkū 滴水宜牧 (1821–1899)


Output:
(4)   Tekisui Gibōkū 滴水宜牧 (1821–1899)
12   Hakuin Ekaku and His Disciples                                                       131


Output:
(5) Ryū’en Genseki 龙渊元硕 (1842–1918)
(6) Seisetsu Genjō 精拙元净
(7) Yamada Mumon 山田无文(1900-)
  The author wishes to take this opportunity to thank Professor Yoshio Hattori of
Kyoto University and Professor Kunizo Iwamoto of Doshisha University for
making his recent trip to Kyoto successful.

References

Dumoulin, H. S. J. (1963). A history of Zen Buddhism (P. Peachey (Trans.)). New York: Pantheon
   Books.
Miura, I., & Sasaki, R. F. (1966). Zen Dust. New York: Harcourt Brace Jovanovich, In.
Chapter 13
The Ōbaku School in Japan—Ingen


Output:
Ingen Ryūki (1592–1673) was invited to Japan in 1654, the third year of the Jōō era
under the reign of Gokōmyō Tennō. He became the founder of the Ōbaku School in
Japan.
   The lineage of Ingen can be traced as follows:
 (1)   Mujun Shihan 无准师范 (1174–1249)
 (2)   Seggan Sokin 雪岩祖钦 (1216–1287)
 (3)   Kōhō Gemmyō 高峰原妙 (1238–1295)
 (4)   Chūhō Myōhon 中峰明本 (1263–1323)
 (5)   Sengan Genchō 千岩元长 (1284–1357)
 (6)   Manhō Jijō 万峰时蔚 (1303–1381)
 (7)   Hōzō Fuji 宝藏普持
 (8)   Kihaku Egaku 虚白慧岳 (1372–1441)
 (9)   Kaishū Eiji 海舟永慈 (1393–1461)
(10)   Hōbō Myōken 宝峰明暄 (d. 1472)
(11)   Tenki Honzui 天奇本瑞
(12)   Mubun Shōsō 无闻正聪 (1450–1512)
(13)   Getsushin Tokuhō 月心德宝 (1512–1581)
(14)   Genyū Shōden 幻有正传 (1549–1614)
(15)   Mitsu’un Engo 密云圆悟 (1566–1642)
(16)   Hi’in Tsūyō 费隐通容 (1593—1661)
(17)   Ingen Ryūki 隐云隆琦 (1592—1673)
   Seggan Sokin (1216–1287) was Mujun Shihan’s dharma-heir and hence was
the dharma brother of the following Masters: Mugaku Sogen, Jōji Myōrin,


Output:
Gottan Funnei, and Shōichi Enji. His dharma-heir, Kōhō Gemmyō (1238–1295),
and Mugaku’s disciple, Kōhō Kennichi (1241–1316) were dharma cousins,
although they were far apart in geographical locations. Further on, Chūhō Myōhon
(1263–1323) and Musō Soseki (1275–1351) were dharma second-cousins.


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd                   133
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_13
134                                                 13 The Ōbaku School in Japan—Ingen


Output:
From Rankei Dōryū’s line, Nampo Jōmyō (1235–1308) was his dharma-heir, and
Shūhō Myōchō (1282–1336) was his dharma grandson. Chūhō Myōhon and Shūhō
Myōchō were indeed contemporaries and both occupied the most signiﬁcant
positions along their respective lines.
   Chūhō Myōhon’s disciples were many. Besides Sengan Genchō (1284–1357)
and Tennyo Isoku 天如惟则, who remained in China, seven other disciples, who
came from Japan, received the Inkas from Master Chūhō Myōhon and went back to
Japan. These seven learned priests were as follows: (1) Kosen Ingen 古先印元
(1295–1374), (2) Fuku’an Sōki 复庵宗已 (1280–1358), (3) Myōshū Seitetsu 明叟
齐哲 (d. 1347), (4) Onkei Soyū 远溪祖雄 (1286–1344), (5) Muin Genkai 无隐元
晦 (d. 1358), (6) Gyōkai Honjō 业海本净 (d. 1352), and (7) Kansai Ginan 关西义
南. There were many priests from Japan who made pilgrimages to Temmoku
Shan 天目山 in Chekiang, China, to pay their respects to Master Chūhō.
Sūsan Kyochū 嵩山居中 (1278–1346), a disciple of Saikan Sudon 西涧子昙


Output:
(1249–1306), who went to Japan after receiving the Inka from Sekihan I’en 石帆惟
衍, was a typical example. Sūsan visited China in 1309, when he was 32 years old
and went up the Tendō mountains. In 1319, he made a second trip to China for the
special purpose of visiting Master Chūhō in the Temmoku mountains. Jakushitsu
Genkō 寂室元光 (1290–1367), a dharma grandson of Rankei Dōryū, went to visit
Yuan-China with Ka’ō Sōnen 可翁宗然 (d. 1345), a disciple of Nampo Jōmyō, and
others, for the special purpose of paying homage to Master Chūhō in the Temmoku
mountains.
   Kōhō Kennichi (Bukkoku 佛国 Zenji, 1241–1316) had three outstanding dis-
ciples: Musō Soseki (Dai’en Zenji, 1275–1351), Tengan Ekō 天岸慧广 (Buggen
佛源 Zenji, 1273–1335), and Taihei Myōjun 太平妙准 (Butsu’ō 佛应 Zenji). Since
Kōhō Kennichi was the dharma-heir of Mugaku Sogen (Bukkō 佛光 Kokushi),
Musō, Tengan, and Taihei were Mugaku’s dharma grandsons. Tengan Ekō, who
was deeply moved on hearing Chūhō Myōhon’s high learning and profound insight


Output:
in Dharma, gathered a group of more than ten monks and started to visit
Yuan-China. Along the sea voyage, a bit sad news came on the demise of Master
Chūhō. So Tengan Ekō wrote the following gāthā:
      What can a strong ship with enormous capacity carry?
      All in all—a huge bundle of Great Doubt!
      Last night the Central Peak (Chūhō) fell down.
      The huge bundle of Great Doubt was shattered.


Output:
Tengan and more than ten other travelers went up the Temmoku mountains, paid
their homage, and presented this poem. Thereafter, Tengan visited Korin Seimo 古
林清茂 and Seisetsu Shōchō 清拙正澄.
   Sengan Genchō had two other disciples: Daisetsu Sonō 大拙祖能 (1313–1377),
who came from Japan, and Hō’on Baikei 报恩梅溪, whose Japanese disciple was
Shōso Nichigan 正宗日颜. As given above, Sengan Genchō’s dharma-heir was
Manhō Jijō, who had two disciples: Hōzō Fuji 宝藏普持 and Kaishū Fuji 海舟普
慈 (1355–1450). Historically, Kaishū Fuji was sometimes confused with Kaishū Eiji
13   The Ōbaku School in Japan—Ingen                                               135


Output:
海舟永慈 (1393–1461), Hōzō Fuji’s dharma grandson, and Kikaku Egaku’s 虚白
慧岳 dharma-heir. (See both entries in Chen Yuan 陈垣: “Shih-shih I-nien lu” 释氏
疑年录, Fu-Jen University, Peiping, 1939; or in Japanese, Chin En: “Shaku-shi
Gi-nen roku,” Vol. 10, pp. 13 and 16.) While Kaishū Fuji was designated as
“Kōshū Tōmyō,” Kaishū Eiji was designated as “Chinryō Tōsan”; so Fuji was
located at Hangchow, and Eiji was located at Nanking. Note that Kihaku Egaku
(1372–1441), the dharma-heir of Hōzō Fuji, was born 17 years later than Kaishū
Fuji. So it is logical to place Kaishū Fuji as Hōzō’s dharma brother, instead of as his
dharma grandson. (This correction was made in Y.H. Ku: “History of Japanese Zen
Masters,” Chart 7.)
   Mitsu’un Engo (1566–1642), also known as Tendō Engo, was a native of
Kiangsu, and a disciple of Genyū Shōden (1549–1614). At the age of twenty-six, he
studied the Six Patriarch’s Platform Scriptures and had some understanding of Zen.


Output:
At twenty-nine, he became a monk under Genyū Shōden. The next year, he fol-
lowed Genyū to Ryūchi (Dragon Pond), in Anhui Province. At the age of
thirty-eight, he felt enlightened. At forty, he served under Genyū at Fushō-ji for 2
years. At forty-six, Genyū Shōden presented him with the robe and futsu. In 1614,
Genyū entered nirvana. 3 years later, Mitsu’un Engo ofﬁcially became Abbot of
Ryūchi-ji. In 1627, he was transfered to Kō’e-ji (Kuang-hui Temple) in Chekiang.
6 years later, he was transferred to Mampuku-ji at Ōbaku (Fukien Province). Later,
he stayed at Hōri-ji at Mingchow (Ningpo) and was later transferred to Keitoku-ji at
Tendō, where there were three thousand followers. At seventy-six (1641), he was
ordered to preside at Hō’on-ji, at Nanking. The next year, he visited the Tendai
mountains. On the seventh day of the seventh moon, he entered nirvana in a sitting
position.
    Hi’in Tsūyō (1593–1661) was a native of Foochow (Fukien Province).


Output:
He became a monk when he was 14 years old. He ﬁrst studied under Jushō Ekei
(1548–1618) of the Sōtō School, who was Abbot of Hōbō-ji since 1598 and was
transferred to Jushō-ji in 1607, when he was 60 years old. At the age of thirty-three,
Hi’in Tsūyō paid a visit to Mitsu’un Engo. Engo kept on striking him with blows,
while Tsūyō kept on saying “Katsu!” At the seventh blow, there came to a point
where the misunderstanding melt away like ice. Engo asked: “When the warm wind
comes from the south, there arises a little coolness in the halls and towers (Kaku).
What do you understand?” Tsūyō answered: “Water flowing beside the stone gives
out coolness; wind blowing from the flower brings fragrance.” Engo: “What is it
after you leave this?” Tsūyō: “Give the Chief Priest thirty blows.” Engo: “What do
you do besides giving blows?” Tsūyō: “Katsu!” Engo: “You should be ashamed of
saying “Katsu!” Tsūyō: “One should recite the gāthā.” At the age of forty-four,


Output:
Tsūyō lived at the Ōbaku Mountain for 3 years. Afterward, he spent 2 years at
Renhō-in 莲峰院 (Lotus Peak Temple). At ﬁfty-six, he was at Tendō. At sixty-one,
he stayed at Fukugon-ji 福严寺 (Fu Yen Temple) and was later transferred to
Manju-ji 万寿寺 at Hangchow. He entered nirvana at the age of sixty-nine. Hi’in
Tsūyō was the author of “Gyoshō Shū” 渔樵集 (“Fisherman and Woodcutter’s
Collection”). Tsūyō and Hyakuchi 百痴 jointly compiled “Gotō Gontō” 五灯严统
(“Strict Lineage of Five Lamps”).
136                                                   13 The Ōbaku School in Japan—Ingen


Output:
Mitsu’un Engo had two dharma brothers: Gofū Enshin 语风圆信, who compiled
“Goka Goroku”五家语录 (“Dialogues of the Five Houses”) in 1632, and Ten’in
Enshū 天隐圆修 (1575–1635). Enshū was at Bansan 磐山, Neehsin 宜兴 (Kiangsu
Province), when Gyokurin Tsūshū 玉琳通琇 (1614–1675) came to serve under
him. Enshū discussed the story that Hō Koji (d. 811), Baso’s disciple, did not wish
to be a companion of ten-thousand dharma’s. Gyokurin said:
      For whom one did not accompany ten-thousand dharma’s?
      One who did not stand with others became intimate with you.
      One who intentionally seeks is instantly separated.
      One who recognizes without preconception is not refuted.

   Enshū then said:
   Don’t ask yourself not to accompany ten-thousand dharma’s. You must be able to inhale all
   the water of the West River in one breath.


Output:
Tsūshū became enlightened on hearing this. In 1660, when Tsūshū was 47 years
old, the ﬁrst Emperor Junchi 顺治 (Shun Chih) of the Ch’ing Dynasty summoned
him to the Imperial Court. After intensive questions and answers, the Emperor was
so glad that the honorary title of Daikaku Zenji 大觉禅师 was bestowed upon
Tsūshū. Note that in 1654, the eleventh year of the Junchi era under the reign of the
Ch’ing (Manchu) Dynasty’s ﬁrst Emperor, Ingen Ryūki went to Japan. As Ingen
Ryūki was Hi’in Tsūyō’s dharma-heir, and Tsūyō and Tsūshū were dharma cou-
sins, Tsūshū was a distant uncle to Ingen. However, Ingen and Tsūshū were
actually contemporaries (Tsūshū was 22 years younger than Ingen). In 1661,
Tsūshū was again summoned to Peking by the ﬁrst Emperor, and he lived to 63
years of age. In the seventh moon of 1661, Emperor Junchi felt enlightened, and
Tsūshū was summoned to receive his testimony. The Emperor died in the ﬁrst
month of 1662.
   With the above background and some contemporary happenings that were


Output:
favorable to the development of Zen in China, Ingen Ryūki was to go to Japan and
to found his own school, later known as the Ōbaku School in Japan.
   Ingen Ryūki (1592–1673) was a native of Foochow. He was eager to learn since
he was 9 years old. He and some schoolmates watched the stars and the moon in the
night and became inclined to learn about Buddhism. As his father had left his home
for some time, he started at age twenty to look for his father. He traveled to Ningpo
and Chousan and met a cousin of Lin family. 3 years later, he visited the Pu-Tu
Mountain (Fudasan), saluted the Kannon (Goddess of Mercy), and felt inspired. All
worldly feelings melted like ice, and he applied to be a helping hand (“tea atten-
dant”) at Chao-Yin Cave (Cave of Tide-sound).
   At thirty-six of age, Ingen entered the Ōbaku Mountain (Fukien Province) and
saluted Chien Yuan (Kangen) to become a monk. He studied under Mitsu’un Engo
and then under Hi’in Tsūyō. At the age of forty-seven, he received the Inka from


Output:
Tsūyō, making him a dharma-heir in the Rinzai School. At ﬁfty, he resided at the
Ōbaku Mountain (Foochow). At the age of sixty-three, he was invited to go to
13    The Ōbaku School in Japan—Ingen                                                         137


Output:
Japan. Let us refer to Dumoulin’s “A History of Zen Buddhism” (English trans-
lation by Paul Peachey, 1959, 1963). On pp. 228–231, we quote:
     The introduction of the Ōbaku sect from China brought a fresh impulse into the stagnant
     life of Japanese Zen. Actually the exchanges with the Chinese Buddhist temples had never
     been entirely broken off. With the merchant ships there had continued to come also
     Buddhist monks with new writings and teachings. Numerous Chinese Zen monks were to
     be found in the three “temples of bliss” (fukuji) at Nagasaki—Kōfuku-ji, Fukusai-ji, and
     Sōfuku-ji—and at the Shōfuku-ji temple as well. All these temples were incorporated into
     the Ōbaku sect during the stay of the Chinese Zen Master Yin-yuan (Japanese: Ingen,
     d. 1673).
     Though more than 60 years old, Yin-yuan (Ingen) ﬁnally responded to repeated invitations
     to cross the water to Japan. His disciple Yeh-lan had suffered shipwreck in his passage a


Output:
short while before and died at sea. After his arrival in Japan in 1654, Yin-yuan (Ingen)
     stayed ﬁrst in Nagasaki at the Kōfuku-ji temple, but the following year moved on to Kyoto.
     There he undertook the establishment of a chief temple for his sect on Japanese soil. The
     foundation was easily achieved and even the government of the shogunate, which as a rule
     showed little sympathy for Buddhism, took a favorable attitude. The new temple, near Uji
     in the southeastern part of Kyoto, was named Ōbakusan Mampukuji (Temple of
     Ten-thousand fold Bliss on Mount Huang-po), following the Chinese pattern.
     Despite the stringent regulations of the Tokugawa regime, the new sect spread rapidly.
     Yin-yuan (Ingen) had brought with him about twenty disciples, half of whom, however,
     returned to China. But the remaining monks were soon reinforced by new arrivals, among
     them Mu-an (Mokuan, d. 1684), who received from Yin-yuan (Ingen) both the seal of


Output:
enlightenment and the rule of the order. At the outset the majority of the monks were
     Chinese, but the religious fervor engendered by the new movement soon attracted a rising
     generation of Japanese followers.
     One of the outstanding Japanese monks was Tetsugen (1630–1682), a native of Kyushu,
     who on hearing the fame of Yin-yuan (Ingen) hurried to his temple and eventually attained
     enlightenment under the guidance of Mu-an. Tetsugen dedicated himself with great energy
     to the propagation of the Ōbaku sect. He initiated an edition of the sutras which embraced
     the sacred writings of all the Buddhist sects and comprised 6956 volumes of Chinese
     woodcut prints. No trace of contempt for the sutras can be found in this master, who
     considered the propagation of the Buddhist Canon as his main task in life.
     …
     The Ōbaku sect has preserved the Chinese spirit in teachings, religious ceremonies, and


Output:
way of life down to the present. The sutras are recited in Chinese intonation of the Ming
     period, to the accompaniment of Chinese musical instruments. …
     The introduction of the Ōbaku sect was a mere episode, and the Mampukuji temple and
     those dependent upon it remained a Chinese island in the Japanese empire.


Output:
Ingen arrived at Nagasaki in the seventh month of 1654. He resided at Kōfuku-ji
and then at Sōfuku-ji. The next year he arrived at Edo and stayed at Rinjō-in. He
met with the Shōgun and moved to Fumon. Suitable grounds in Kyoto were
selected to build Mampuku-ji, and the mountain site was named Ōbaku Mountain.
He had a large number of dharma disciples and faithful lay followers and lived to
the old age of eighty-two. His last gāthā can be translated as follows:
138                                                   13 The Ōbaku School in Japan—Ingen

       The willow-millet (Ryū-zoku) from the west raises a majestic wind.
       The Ōbaku Mountain stood out of magic through ceaseless effort.
       To-day my body and my heart both could be put to rest.
       Suddenly the dharma world was superceded, leaving a great VOID.


Output:
Sometime before 1654, the Abbot of Kōfuku-ji, Itsunen, went to China to see
Ingen at Ōbaku Mountain (Foochow), asking Ingen to go to Japan. After Ingen’s
arrival at Nagasaki, Tetsushin of the Japanese Sōtō School came to pay his respects.
Ingen was preaching at Fumyō-ji 普明寺 (Settsu). He just picked the word FU and
elaborated a beautiful Essay, using this word in every sentence. One thousand
people listened attentively, and every one was greatly impressed. Ingen was well
versed in poetry and essays. He wrote one hundred poems after the Tang recluse
monk Hanshan. (“Cold Mountain” has been well known in the USA, and his poems
were translated into English). His collection of poems and essays were titled
“Un-Tō Shū” “云涛集” (Collection of Clouds and Waves).
    Japanese monks Ryūkei Seisen 龙溪性潜, Dokushō Sei’en 独照性圆
(1628–1694), and Dokuhon Seigen 独本性源 (1616–1687), originally from
Myōshin-ji, became Ingen’s early disciples. About twenty Chinese monks came to


Output:
Japan with the Master. These were as follows: Kōsen Seigeki 高泉性激, Mokuan
(Bokuan) Seitō 木庵性瑫 (1611–1684), Sokuhi Jo’itsu 即非如一(1616–1671),
Erin Seiki 慧林性机 (1609–1681), Dokutan Seikei 独湛性莹 (1628–1706),
Dokukō Seishi 独吼性狮, Nangen Seiha 南源性派, and Daimi Seizen 大眉性善
(1616–1673).
    Mokuan Seitō (1611–1684) was from Chuanchow (Senshū), Fukien Province.
Mokuan and Sokuhi Jo’itsu (1616–1671) were the two most important disciples for
the spread of Ingen’s teachings. People said of the trio: “Ingen was the virtue (toku),
Mokuan was the way (Dō), and Sokuhi was ZEN.” At the request of Tetsugo Dōki
铁牛道机, Mokuan opened the ordination platform (Kaidan), and ﬁve thousand
faithful followers came to be ordained. Mokuan was founder of Zuishō-ji 瑞圣寺
(Edo). He lived to 74 years old. Sokuhi Jo’itsu was Ingen’s disciple in Foochow. He
came to Japan in 1657 with Donzui 昙瑞. He lived to 1671, the age of ﬁfty-six. His
disciples were Senbai Seian 千呆性按 (who came from China) and Hō’un Myōtō
法云明洞.


Output:
法云明洞.
    Mokuan had many disciples. Except for the Chinese monks Etsusan Dōsō 悦山
道宗 and Jigaku Dōshin 慈岳道琛, his Japanese disciples were as follows:
 (1)   Tetsugo Dōki 铁牛道机 (1629–1700)
 (2)   Tetsugan Dōkō 铁眼道光 (1630–1682)
 (3)   Tetsushin Dōban 铁心道胖 (1631–1713)
 (4)   Ekyoku Dōmyō 慧极道明
 (5)   Chō’on Dōkai 潮音道海 (1629–1695)
 (6)   Tetsubun Dōchi 铁文道智
 (7)   Etsuden Dōfu 越传道付
 (8)   Ryōjaku Dōmyō 良寂道明
 (9)   Hōshū Dōchō 宝州道听
(10)   Ungan Dōgi 云岩道巍
13   The Ōbaku School in Japan—Ingen                                          139


Output:
One can trace from Kōsen Seigeki down to the twelfth generation. Except for
Kōsen, all the descendants along the line were Japanese monks.
 (1)   Kōsen Seigeki 高泉性激
 (2)   E’gyoku Dō’on 怀玉道温
 (3)   Ryō’ō Dōgaku 了翁道觉 (1629–1707)
 (4)   Ninhō Genzen 仁峰元善
 (5)   Katsumin Jōyō 葛民净养
 (6)   Chihon Emmyō 知本衍妙
 (7)   O’seki Nyoken 乌石如显
 (8)   Kokujō Shinkyo 克让真恭
 (9)   Sekika Tsuhō 石华通芳
(10)   Rensei Kōken 炼成弘坚
(11)   Shōtō Ninsui 松洞仁翠
(12)   Kinshi Kō’I 金狮广威
Similarly, one can trace from Sokuhi Jo’itsu to the tenth generation.
 (1)   Sekuhi Jo’itsu 即非如一(1616–1671)
 (2)   Hō’un Myōtō 法云明洞
 (3)   Guzen Jitsuchi 愚禅实智
 (4)   Keisan Saisō 桂山际宗
 (5)   Shingan Gentō 心岩玄投
 (6)   Kenju Nyosō 见寿如相
 (7)   Gida Shinryō 义田真了
 (8)   Jakuben Tsūsai 若辨通才
 (9)   Raihō Kōgo 来凤弘梧
(10)   Shiseki Renju 紫石联珠
Mokuan Seitō (1611–1684) had many lines, among them:
 (1)   Mokuan Seitō 木庵性瑫
(2a)   Etsuden Dōfu 越传道付
(3a)   Mukan Genkō 无关元晃
(4a)   Gyokuhō Jō’in 玉凤净英
(5a)   Ensei Entsū 圆成衍通
(6a)   Kakudō Myosō 格堂如宗
(7a)   Jitsumon Shinchō 实闻真听


Output:
(7a)   Jitsumon Shinchō 实闻真听
(8a)   Dō’ei Tsūshō 道永通昌
The (b) line was exceptional in that all the succeeding ﬁve generations were monks
from China.
 (1) Mokuan Seitō
(2b) Jigaku Dōshin 慈岳道琛
(3b) Tōran Gentaku 东澜元泽
140                                                       13 The Ōbaku School in Japan—Ingen


Output:
(4b) Dokumon Jōhei 独文净炳
(5b) Zengan Enshō 全岩衍昌
(6b) Daihō Nyokon 大鹏如鲲
   In general, Ingen had a large number of Japanese dharma sons and grandsons
such that the Ōbaku School in Japan was ﬁrmly established. However, the Rinzai
School and the Sōtō School were well established and fully developed as Japanese
Zen Schools, and these Schools were proud to claim that they represented
Sung-Zen, while the Ōbaku School in Japan represented Ming-Zen.
   It was instructive at this juncture to read again the quotation from Dumoulin-
Peachey’s “A History of Zen Buddhism,” p. 228:
   The introduction of the Ōbaku sect from China brought a fresh impulse into the stagnant
   life of Japanese Zen…


Output:
On page 231, with the heading “Renewal of Zen,” we quote briefly:
   A distinct characteristic of the intellectual life of the Tokugawa era was the movement of
   renewal which sought new life in the heritage of the past. The study of ancient Confucian
   literature in the Kogaku movement and the Kokugaku sect of Shinto arose from the desire
   for rebirth by living contact with the sources. Though the capacity for a truly new creativity,
   in the sense of the European Renaissance, was lacking, the efforts were genuine enough. In
   Buddhism the striving toward regeneration is mainly discernible in Zen, which at the time
   occupied a leading role among the Buddhist schools. After the middle of the seventeenth
   century, notable Zen masters came to the force as reformers and as heralds of new religious
   life. The healthy piety of the people, never quite extinguished, reponded to a genuine call
   even in the shallow and hardened society of Tokugawa times. Only a few names from this


Output: period can be mentioned here, and all of these are overshadowed by the fame of Hakuin.


Output:
In concluding this chapter, we note that Ingen Ryūki, a contemporary of Gudō
Tōjitsu (1576–1661) and Shidō Mu’nan (Bu’nan, 1603–1676), brought “a fresh
impulse” to Japanese Zen and thus contributed to the renewal of Zen under the
leadership of Hakuin (1686–1769).

Reference

Dumoulin, H. S. J. (1963). A History of Zen Buddhism (P. Peachey Trans.). New York: Pantheon
  Books.
Chapter 14
The Sōtō School in Japan—Dōgen