MOKKEI—Kokka.37, 112, 122, 177, 185, 238, 242, 265, 268, 291, 293, 314.RASŌ.—Shimbi TaikwanXX.MOKUAN.—(Mokkei II).—Kokka295,Shimbi TaikwanVol. IX. (Nos. 21 and 22 in the collection of Chinese Paintings at the British Museum are probably by Mokuan.)RYŌKAI.—Kokka40, 114, 145, 152, 220, 227, 229.RIKAKU.—Kokka269.MUJUN.—(An important thirteenth century Zen writer.)Kokka243.INDRA.—(A Hangchow priest, presumably an Indian; flourished c. 1280.)Kokka35, 110, 223, 310.Shimbi TaikwanIX.
MOKKEI—Kokka.37, 112, 122, 177, 185, 238, 242, 265, 268, 291, 293, 314.
RASŌ.—Shimbi TaikwanXX.
MOKUAN.—(Mokkei II).—Kokka295,Shimbi TaikwanVol. IX. (Nos. 21 and 22 in the collection of Chinese Paintings at the British Museum are probably by Mokuan.)
RYŌKAI.—Kokka40, 114, 145, 152, 220, 227, 229.
RIKAKU.—Kokka269.
MUJUN.—(An important thirteenth century Zen writer.)Kokka243.
INDRA.—(A Hangchow priest, presumably an Indian; flourished c. 1280.)Kokka35, 110, 223, 310.Shimbi TaikwanIX.
The Nikkōshū[11], a diary by the priest Gidō, has the following entry under the year 1378 (month and day uncertain):
To-day Donfu[12]came, and we fell to talking of Mokuan. It seems that he was once known as Ze-itsu. But on becoming a pupil of the priest Kenzan[13], he changed his name to Mokuan. Afterwards he went to China and entered the Honkakuji[14], where he became the disciple of Ryō-an[15]and was made librarian. Here he published at his own expense (lit. “selling his shoes”) theSecond Collection of Sayings by Korin.Subsequently he lived at the Shōtenji at Soochow, and was warden there under Nanso[16], dying soon afterwards.When he first came to China he spent some time at the Jōji Monastery at Hangchow and from there visited the Rokutsūji on the shores of the Western Lake. This monastery was inhabited by the followers of Mokkei. The abbot greeted Mokuan with a smile, saying to him: “Last night I dreamt that our founder Mokkei came back again. You must be his reincarnation”; and he gave to Mokuan Mokkei’s two seals, white and red. Henceforward he was known as Mokkei the Second.
To-day Donfu[12]came, and we fell to talking of Mokuan. It seems that he was once known as Ze-itsu. But on becoming a pupil of the priest Kenzan[13], he changed his name to Mokuan. Afterwards he went to China and entered the Honkakuji[14], where he became the disciple of Ryō-an[15]and was made librarian. Here he published at his own expense (lit. “selling his shoes”) theSecond Collection of Sayings by Korin.
Subsequently he lived at the Shōtenji at Soochow, and was warden there under Nanso[16], dying soon afterwards.
When he first came to China he spent some time at the Jōji Monastery at Hangchow and from there visited the Rokutsūji on the shores of the Western Lake. This monastery was inhabited by the followers of Mokkei. The abbot greeted Mokuan with a smile, saying to him: “Last night I dreamt that our founder Mokkei came back again. You must be his reincarnation”; and he gave to Mokuan Mokkei’s two seals, white and red. Henceforward he was known as Mokkei the Second.
Reproductions of paintings illustrating Zen legend.
(1) With tightly closed lips, as he appeared before the Emperor of China in 520.Masterpieces of Sesshū, Pl. 47.(2) Crossing the Yangtze on a reed. Perhaps the best example may be seen not in a reproduction, but in No. 22 of the original Chinese Paintings at the British Museum.(3) Sitting with his face to the wall. He sat thus in silence for nine years in the Shōrin Monastery on Mount Sung.Kokka333.
(1) With tightly closed lips, as he appeared before the Emperor of China in 520.Masterpieces of Sesshū, Pl. 47.
(2) Crossing the Yangtze on a reed. Perhaps the best example may be seen not in a reproduction, but in No. 22 of the original Chinese Paintings at the British Museum.
(3) Sitting with his face to the wall. He sat thus in silence for nine years in the Shōrin Monastery on Mount Sung.Kokka333.
Second Patriarch of the sect. Severed his own arm and presented it to Bodhidharma. In spite of his fanaticism (or because of it) the Founder did not at first regard him with complete confidence and recommended to him the study of the Langkāvatāra Sūtra, not considering him ripe for complete, non-dogmatic Zen. Eka waiting waist-deep in the snow for the Founder to instruct him. Masterpieces of Sesshū, Pl. 45.
Second Patriarch of the sect. Severed his own arm and presented it to Bodhidharma. In spite of his fanaticism (or because of it) the Founder did not at first regard him with complete confidence and recommended to him the study of the Langkāvatāra Sūtra, not considering him ripe for complete, non-dogmatic Zen. Eka waiting waist-deep in the snow for the Founder to instruct him. Masterpieces of Sesshū, Pl. 45.
Sixth Patriarch. See above, p 15.Kokka, 289, 297.
Sixth Patriarch. See above, p 15.Kokka, 289, 297.
Shimbi Taikwan, I, 13, shows him with his famous Zen stick. He is also sometimes depicted failing to answer an old market-woman’s riddle; and tearing up his commentary on the Diamond Sūtra.
Shimbi Taikwan, I, 13, shows him with his famous Zen stick. He is also sometimes depicted failing to answer an old market-woman’s riddle; and tearing up his commentary on the Diamond Sūtra.
A painting by Indra (Kokka173) shows him burning the wooden statue of Buddha at the Erin Temple.
A painting by Indra (Kokka173) shows him burning the wooden statue of Buddha at the Erin Temple.
The only writer who has made extracts from the works of Bodhidharma is Père Wieger, whose remarks (in hisHistoire des Croyances religieuses en Chine, pp. 517-528) show a robust and likeable bigotry.
Of Zen literature he says: “Nombre d’in-folio remplis de réponses incohérentes, insensées.... Ce ne sont pas, comme on l’a supposé, des allusions à des affaires intérieures, qu’il faudrait connaître pour pouvoir comprendre. Ce sont des exclamations échappées à des abrutis, momentanément tirés de leur coma.”
For the tea-ceremony in Japan see Okakura’sBook of Tea(Foulis, 1919). The “military” Zen of Japan is well described by Nukariya Kaiten in hisThe Religion of the Samurai, 1913.
Most of this paper is derived from the section on Zen (Series II, Vol. 15, seq.) in the “Supplement to the Collection of Buddhist Scriptures,”Dai Nihon Zoku Zō Kyō.
Much of the information with regard to the Rokutsūji School is taken from the article by Mr. Saga to which I have already referred. For the Rokutsūji (“Temple of the Six Penetrations”) seeHsien Shun Lin-an Chih(“Topography of Hangchow, 1265-1275A.D.”), ch. 78, f. 9 recto.
I have also used Yamada’sZenshū Jiten(Dictionary of Zen) and theHekiganroku, edited by Sōyen, 1920.
(Chinese pronunciations given in brackets.)
Amida,8.Baso (Ma Tsu),20.Bodhidharma (Ta-mo),8seq.,29.Bodhisattvas,8.Buddhapriya (Chio-ai),11.Dai Bonten Monbutsu-ketsugi Kyō,14.Daigu (Ta-yü),20.Diamond Sūtra,15.Dhyāna, see Zen. Also,10.Eka (Hui-k’o),29.Enkwan (Yen-kuan),14.Enō (Hui-nēng),15,29.Fujaku (P’u-chi),17.Haikyū (P’ei Hsiu),18.Hokkekyō, seeSaddharma, etc.Honkakuji (Pēn-chio-ssŭ),28.Joji (Ching-tz’u),28.Kern,8.Kōnin (Hung-jēn),15.Korin (Ku-lin),28.Mahāyāna,7.Mokkei (Mu-ch’i),22,27.Mujun (Wu-chun),27.Nanso (Nan-ch’u),28.Ōbaku (Huang Po),18.Okakura,30.Rasō (Lo-ch’uang),23,27.Rikaku (Li Ch’üeh),27.Rinzai (Lin-chi),20.Rokutsūji (Liu-t’ung-ssŭ),22.Ryō-an (Liao-an),28.Ryōkai (Liang K’ai),23,27.Saddharma Pundarīka Sūtra,8.Saga T.28,30.Samādhi (San-mei),12.Sanshō (San-shēng),21.Shākyamuni,7.Shina Gaku,28,30.Shinshū (Shēn-hsiu),16.Shōtenji (Ch’ēng-t’ien-ssŭ),28.Tanka (Tan-hsia),23,29.Tendai (T’ien-t’ai),8.Tokusan (Tē-shan),29.Wieger,30.Wu Hou,17.Zen (Ch’an),7, etc.
Footnotes[1]First centuryA.D.[2]Zen (Sanskrit: dhyāna) means literally “contemplation.”[3]Dr. McGovern tells me that Zen would seem to be more immediately derived from the Nihilistic School of Nāgārjuna (1st centuryA.D.).[4]Concentration.[5]Dai Bonten Monbutsu Ketsugi Kyō.[6]Translated by W. Gemmell, 1912. Its use by Kōnin shows that Zen did not long avoid the use of scriptures.[7]Old T’ang History, 191.[8]1592-1673A.D.[9]On the attitude of the Mongol rulers to Zen, see an article by Prof. Kunishita,Tōyōgakuhō, xi., 4, 87.[10]See Kümmel,Die Kunst OstasiensPl. 118.[11]See myNō Plays of Japan(Allen & Unwin, 1921), p. 19. The passage here translated is taken not from the current, two-chapter abridgement of Gidō’s Diary, but from theKokuchoshū, a miscellany by the 15th century priest Zuikei, who quoted many passages from the lost portion of the Diary. See Mr. Saga Tōshū,Shina Gaku, I., 1.[12]1314-1384.[13]Died 1323. Both he and Donfu were Japanese priests who visited China.[14]At Chia-hsing in Chehkiang.[15]Entered this temple in 1334.[16]Visited Japan; was at the Shōtenji from 1342-1345.
[1]First centuryA.D.
[1]First centuryA.D.
[2]Zen (Sanskrit: dhyāna) means literally “contemplation.”
[2]Zen (Sanskrit: dhyāna) means literally “contemplation.”
[3]Dr. McGovern tells me that Zen would seem to be more immediately derived from the Nihilistic School of Nāgārjuna (1st centuryA.D.).
[3]Dr. McGovern tells me that Zen would seem to be more immediately derived from the Nihilistic School of Nāgārjuna (1st centuryA.D.).
[4]Concentration.
[4]Concentration.
[5]Dai Bonten Monbutsu Ketsugi Kyō.
[5]Dai Bonten Monbutsu Ketsugi Kyō.
[6]Translated by W. Gemmell, 1912. Its use by Kōnin shows that Zen did not long avoid the use of scriptures.
[6]Translated by W. Gemmell, 1912. Its use by Kōnin shows that Zen did not long avoid the use of scriptures.
[7]Old T’ang History, 191.
[7]Old T’ang History, 191.
[8]1592-1673A.D.
[8]1592-1673A.D.
[9]On the attitude of the Mongol rulers to Zen, see an article by Prof. Kunishita,Tōyōgakuhō, xi., 4, 87.
[9]On the attitude of the Mongol rulers to Zen, see an article by Prof. Kunishita,Tōyōgakuhō, xi., 4, 87.
[10]See Kümmel,Die Kunst OstasiensPl. 118.
[10]See Kümmel,Die Kunst OstasiensPl. 118.
[11]See myNō Plays of Japan(Allen & Unwin, 1921), p. 19. The passage here translated is taken not from the current, two-chapter abridgement of Gidō’s Diary, but from theKokuchoshū, a miscellany by the 15th century priest Zuikei, who quoted many passages from the lost portion of the Diary. See Mr. Saga Tōshū,Shina Gaku, I., 1.
[11]See myNō Plays of Japan(Allen & Unwin, 1921), p. 19. The passage here translated is taken not from the current, two-chapter abridgement of Gidō’s Diary, but from theKokuchoshū, a miscellany by the 15th century priest Zuikei, who quoted many passages from the lost portion of the Diary. See Mr. Saga Tōshū,Shina Gaku, I., 1.
[12]1314-1384.
[12]1314-1384.
[13]Died 1323. Both he and Donfu were Japanese priests who visited China.
[13]Died 1323. Both he and Donfu were Japanese priests who visited China.
[14]At Chia-hsing in Chehkiang.
[14]At Chia-hsing in Chehkiang.
[15]Entered this temple in 1334.
[15]Entered this temple in 1334.
[16]Visited Japan; was at the Shōtenji from 1342-1345.
[16]Visited Japan; was at the Shōtenji from 1342-1345.
Transcriber's NoteA duplicate title page has been removed from the text."Externise" on p. 23 is a variant form of "externalise", and has been left as printed.The diacritics in "Saddharma Pundarīka Sūtra" on p. 8 were marked in pen on the printed copy, and may not have been printed.
A duplicate title page has been removed from the text.
"Externise" on p. 23 is a variant form of "externalise", and has been left as printed.
The diacritics in "Saddharma Pundarīka Sūtra" on p. 8 were marked in pen on the printed copy, and may not have been printed.