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Zen Sand: the Book of Capping Phrases for Koan Practice / Compiled, Translated, and Annotated by Victor S Ōgen Hori

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Zen Sand: the Book of Capping Phrases for Koan Practice / Compiled, Translated, and Annotated by Victor S Ōgen Hori TIHE IOŒ cF‘ CA -"i7 -7 1N"" I1ÂI3 20E ÇOAN P r-1-1C2 COMPILED, TRANSLATED, AND ANNOTATED BY Pci-or SEgen Hori WAJ University of Press HONOLULU Copyright © 2003 University of Hawai`i Press All rights reserved Printed in the United States of America 08 07 06 05 04 65432 Library of Congress Cataloging-in-Publication Data Hori, Victor Sōgen. Zen sand: the book of capping phrases for koan practice / compiled, translated, and annotated by Victor S ōgen Hori. p. cm. —(Nanzan library of Asian religion and culture) Includes bibliographical references and index. ISBN 0-8248-2284-6 (cloth : alk. paper) 1. Koan. 2. Spiritual life—Rinzai (Sect) I. Title. II. Series. BQ9289.5.H67 2003 294.3'4446—dc21 2002032477 The typesetting for this book was done by the Nanzan Institute for Religion and Culture. University of Hawai`i Press books are printed on acid-free paper and meet the guidelines for permanence and durability of the Council on Library Resources. for Kobori Nanrei, Former Osh6 of Ry6k6-in, Daitoku-ji & Nakamura Kan'un-shitsu, Former R6shi of the Daitoku-ji S6d6 Contents Preface ix Introduction: Capping-Phrase Practice in Japanese Rinzai Zen . 3 The Nature of the Rinzai 10an Practice 5 2. The Steps of 10an Practice 16 3. Literary Study in 10an Practice 3o 4. The 10an and the Chinese Literary Game 41 5. The History of Zen Phrase Books 62 6. Guide to Conventions and Abbreviations 91 Phrases Four-Character Phrases loi Five-Character Phrases 179 Six-Character Phrases 225 Seven-Character Phrases 258 Eight-Character Phrases 313 Nine-Character Phrases 365 Ten-Character Phrases 369 Eleven-Character Phrases 455 Twelve-Character Phrases 458 Thirteen-Character Phrases 482 Fourteen-Character Phrases 484 Fifteen-Character Phrases 597 Sixteen-Character Phrases 599 Seventeen-Character Phrases 6io Eighteen-Character Phrases 613 Nineteen-Character Phrases 616 VII VIII I CONTENTS Twenty-Character Phrases 618 Twenty-One-and-More-Character Phrases 622 Glossary 637 Bibliography 731 Index 749 Pr-face THE SIZE OF THE present volume rather obscures the purpose of the orig- inal Zen phrase books on which it is based. They were hand-written notebooks small enough for monks to carry around in the vest of their kimono or, perhaps more accu- rately, to hide there. Before the use of these books was openly acknowledged, Rinzai Zen monks who were engaged in the k6an practice probably kept their phrase note- books out of sight just as they kept private their sanzen diaries of meetings with the Zen master. There is an old handwritten copy with incense burnmarks on the pages, suggesting that its owner might have had to consult his manual in secret at night, using just the faint glow from a stick of incense to read the characters and dropping burning ash on its pages from time to time. These collections, the product of great and extended spiritual effort, fascinated younger monks, who would make a copy of any notebook a senior monk might let them see. In the course of time, as these note- books were copied and recopied, more and more phrases were added, so that what started out as secret notebooks ended up becoming an indispensable reference for Zen practice. In time, printers got hold of copies and brought them to a still larger public, until at some point the Zen masters incorporated them into a new practice for ordinary monastic training—the capping phrase. To this day the books used in Japan are no larger than a paperback and still fit comfortably in the folds of one's kimono. Translating the original text into English and supplying the necessary background material has transformed what weighed less than ioo grams into the cumbersome tome you now hold in your hands. The title of this book, Zen Sand, was inspired by one of its verses: Afil&A Gold—but to sell it you mix it with sand. (7.55) An honest broker would not deceive a customer by mixing pure gold with sand, but in Zen things are different. The awakening itself is pure gold, undefiled by language, "not founded on words and letters." To be conveyed to others, it has to be mixed with the sand of language. In the Rinzai Zen tradition the practitioner is directed not to try to grasp a kaan by fixing on its words or looking for intellectual explanations. One has to embody the kcian so that self and kaan are one. Once a particular koan has been completed, the IX X I ZEN SAND will instruct the practitioner to bring a verse or phrase that captures the insight of tha koao. This phrase is called a jakugo, tha is, "capping verse" or "capping ubramc."Ovcrtbe centuries handbooks have been compiled to facilitate the search for these to be mixed with the golden experience of enlightened seeing. In a sense thi bookzooybccooyidcreddzcgodchildoftbcveU-koopnvobzoze 2eo Dust. In addition to presenting a detailed account of the 5üozoj koan practice, the outboraofZen l7us( MiozaIsmbuBosbiandRotbFoDezSaaakd`prmüdcd|zaosladooa for 210 capping phrases that give the reader some hint of their beauty, profunci-ty, and humor. But without a complet tzanmlad000foocofthetrodbionol' kugo hand- books` which usually contain several thousand phrases, the practitioner who lacks familiarity with Chinese aod}apa000cisonablctocarzyoodzcfbODiozaik000pzac' tice. When Ruth Fuller Sasaki died in 1967, she left behind in her temple of Ryosen'an` located on the premises of Daitoku- i, a stack of notebooks with the be ' io@s of a first draft for such a complete translation. Zen Sand takes up where Zen Dust left off and presents the entire contents of two standard jakugo collections. I began this book in 1976 not with the intention of producing a book for scholarly publication but as an aid for my own personal Zen koao training. That same year, after completing my requirementsfbraPb.D.dc@rccfrozo8toofordDoivermby`IbaJ asked Kobori Nanrei, the osho ofRyoko'in, Daitoku' iin Kyoto, to ordain me as a Rbzzai monk and to sponsor me in monastery training. I then began working on a traoslab000ftùc 2emgrshu(ZenPhrasoCb/lecdon) ` dzecappiog phrase book in use at the Daitoku-ji monastery. As I had had no forma training in classical Chinese (my doctoral studies were in Western philosophy), my ability to read and translate Zen verses from the od 'oal texts was quite inadequate. Nevertheless, with the help of dicdooadcmand0zanonoazo`Iwuxeb]edorngtbatyearaoaZe000riceuzmtrugo]cozy waytbrouobtoarudbmcotarytrooalobonoftbe firmtbalfofdzc Zengosho. Oo 8 Anrû 1977 (55.kvamooi'o birthday), the day when I begged for admission at the gate of the monastery, I had that translation in my monk's bag. Seven years after I entered the monastery, my first rombi died. I then wandered from master to master, until at last the winds of karma brought me in 1985 to the Nagaoka Zenjuku, a Zen boarding school, supervised by a traditional Zen roubi. WbcoIazzbed`AsaiGiscnBombiÜozoediatelvmetnpudaUymcbcJulcofdbrcc snnzan (consultations) a day, a schedule that we maintained for five years. Freed of the usual z000asdcmdzcdnle,Inaaab&tofbcueooViun work and to return to my translation of 'ukugo. Bvzg87Ibaducozoplctctranslauionofdzc3`o4opbzaaeuoftbe Zeng/sùn. After twenty years in Japan and thirteen years in full-time Zen practice, I returned to Canada and to academic life, this time in the field of reD 'ozm studies rather than in Western philosophy. Convinced that I had in my possession a manuscript that would make a useful contribution to scholarshi and to Western Buddhist practice, PREFACE XI I set about revising it for publication. Lacking systematic training in classical Chinese Buddhist studies and Chinese literature, I am painfully aware of the inadequacy of my translations. In the Rinzai Zen koan jakugo practice, day by day one follows up one's insight into each kOan by selecting a capping phrase to put on the rOshi's iron anvil. As one of the few people from the English-speaking world ever to have gone through this practice, I feel a special responsibility to introduce this practice to the West. At the same time, I can only hope that someone with better scholarly prepa- ration and a clearer Zen eye will see through the inadequacy of my translations and produce a superior edition. When I look back at the complex web of people and events that went into making this book a reality, I see at once my greatest debt of gratitude is to my teachers in Zen: Kobori Nanrei OshO, the priest of Ryako-in of Daitoku-ji in Kyoto, who first saw fit to take me in as a disciple, and Nakamura Kan'un-shitsu of Daitoku-ji, my first monastery rOshi, in whose forge I was tempered for my first seven years of Zen monastic life. In addition, I wish to acknowledge my gratitude to all the Zen teachers under whom I subsequently trained: Matsuyama Gaun-an, former rashi of the Myashin-ji SOdO. in Kyoto; Hasegawa Daida, roshi of the Entsa SOdO in Imari; Asai Gisen, rOshi of the Nagaoka Zenjuku in Nagaoka; and Sasaki Tosha, rOshi of Mount Baldy Zen Center in California. In addition, Kobori Geppo, the present osto of Rybka-in, has always let me use his temple as my monk's home in Japan. The quality of one's training depends as much on one's fellow monks as on one's master. At Ryoko-in, I was fortunate to find myself in a family of dedicated kodai deshi, brother monks. Besides Kobori Geppo, who completed the kOan training at Rinzai-ji and is the present osho of RyOkO-in,- there was Machida SO- 1-16, who spent fourteen years at the Daitoku-ji Sado and went on to take a Ph.D.
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