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Daito and Early Japanese Zen by Kenneth Kraft 宗峰妙超 Shūhō Myōchō (1282–1337), aka 大燈国師 Daitō Kokushi Eloquent Zen: Daitō and Early Japanese Zen by Kenneth Kraft, University of Hawaii Press, Honolulu, 1992. ELOQUENT ZEN DAITŌ AND EARLY JAPANESE ZEN Kenneth Kraft UNIVERSITY OF HAWAI'I PRESS HONOLULU -iii- © 1992 by Kenneth Kraft All rights reserved Printed in the United States of America 1 Paperback edition 1997 97 98 99 00 01 02 5 4 3 2 1 Library of Congress Cataloging-in-Publication Data Kraft, Kenneth, 1949— Eloquent Zen: DAITŌ and early Japanese Zen / Kenneth Kraft. p. cm. Includes bibliographical references and index. ISBN 0-8248-1383-9 (alk. paper) 1. Myōchō, 1282-1337. 2. Priests, Zen— Japan—Biography. I. Title. BQ972.Y587K7 1992 294.3'927'092—dc20 [B] 91-44864 CIP ISBN 0-8248-1952-7 (pbk) 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 Designed by Ken Miyamoto -iv- CONTENTS Illustrations vi Acknowledgments vii 1 Entering the World of Daitō 1 2 Japan in the Early Fourteenth Century 10 3 Daitō's Early Zen Training 26 4 The Foundations of Japanese Zen 48 5 Daitō Ascendant at Daitokuji 64 6 Enlightenment and Authenticity 83 7 Clarifying the Essentials of Zen 95 8 Daitō's Zen: The Primacy of Awakening 113 9 Capping-Phrase Commentary in the Works of Daitō 130 10 "His Tongue Has No Bones" 151 11 Daitō's Impact 168 12 Translations 186 Appendixes I. The Daitō Corpus 209 2 II. Characters for Capping Phrases Cited 214 III. Location of Capping Phrases Cited 217 Notes 219 Glossary 241 Bibliography 249 Index 257 -v- ILLUSTRATIONS 1. Daitō's two enlightenment verses 40 2.Daitō as a beggar, by Zen master Hakuin 44 3. Proclamation from Emperor Hanazono 80 4. Portrait of Daitō 127 5. Daitō's death verse 170 6. Portrait of Daitō 185 -vi- ACKNOWLEDGMENTS I am deeply grateful to the many people who contributed to this book. Yanagida Seizan patiently guided my initial work on primary texts. Hirano Sōjō suggested new directions through his own research. Kobori Nanrei, Ozeki Sōen, Matsunaga Gozan, and other abbots of Daitokuji temple graciously provided access to Daitokuji's archives. Martin Collcutt and Marius Jansen contributed scholarly expertise and enthusiasm to every phase of the project. Stephen Berg assisted with translations of poetry, and Alan Sponberg helped to focus my attention on issues of interpretation. Sōhō Machida generously shared his first- hand knowledge of monastic Zen. Sōgen Hori commented astutely and at length on several versions of the manuscript. Trudy Kraft offered steady encouragement and sound advice, as always. I am indebted to the Japan Foundation for providing two opportunities to conduct extended research in Kyoto. A fellowship from the Edwin O. Reischauer Institute for Japanese Studies, Harvard University, supported further work on the manuscript. Grateful acknowledgment is made to Daitokuji for permission to reproduce two portraits and three calligraphic works from the temple archives; and to the Eisei Bunko Foundation for permission to reproduce a portrait of Daitō by Zen master Hakuin. -vii- 1 ENTERING THE WORLD OF DAITŌ A great man of the past is hard to know, because his legend, which is a sort of friendly caricature, hides him like a disguise.... And when a man is so great that not one but half a 3 dozen legends are familiar to all who recognize his name, he becomes once more a mystery, almost as if he were an unknown. JACQUES BARZUN* His eyes glare angrily. His mouth turns down in scowling wrath. He is an enemy of buddhas and patriarchs, an arch-enemy of Zen monks. If you face him, he delivers a blow. If you turn from him, he emits an angry roar. Bah! Who can tell whether the blind old monk painted here is host or guest? But never mind that, Inzen. Just bow to the floor before your mind begins to turn. DAITŌ, on his portrait** According to the Zen lore of medieval Japan, when a young monk named Myōchō attained enlightenment, he was told by his teacher to ripen his understanding in obscurity for twenty years. Myōchō went to the capital, Kyoto, and joined the crowd of beggars living along the banks of the Kamo River, near the Gojō Bridge. Barefoot and unshaven, wearing only a tattered robe and a cloak of rough straw, he endured the cold and hunger of twenty winters as his insight deepened. Rumors about an uncommon mendicant began to circulate, even within the walls of the imperial compound. One day the Emperor himself went down to the riverbank to investigate. When he challenged the assembled beggars with a paradoxical command, one of them boldly rephrased the paradox and tossed it back to the Emperor. Myōchō's identity was thereby revealed. The Emperor became the monk's patron and personal disciple, and together they proceeded to build a great Zen temple. -1- Remarkably, many elements of this tale have a historical basis. Myōchō ( 1282-1337), better known by his honorary title Daitō, is one of the most important figures in Japanese Zen. The exhortation to pursue twenty years of postenlightenment cultivation survives on a scroll written by his teacher. Daitō did train in relative seclusion for at least ten years at a small Kyoto temple in the vicinity of the Gojō Bridge, and several contemporary scholars continue to believe that he spent at least some of his time among the beggars in the area. 1 Not just one but two emperors, Hanazono ( 1297-1348) and Go-Daigo ( 1288-1339), actively supported Daitō, and Hanazono became a serious student of Zen. Daitokuji, the temple that Daitō founded with his patrons' assistance, remains influential today. Daitō appeared at a critical point in the development of Japanese Zen, as leadership was passing into the hands of native Japanese monks. During the preceding hundred years, Ch'an (Chinese Zen) had been brought to Japan by Japanese pilgrims and émigré Chinese masters. Daitō's own teacher Nanpo Jōmyō ( Daitō Kokushi, 1235-1308) trained in China for eight years, yet Daitō never attempted the trip himself. Like others of his generation, he believed that authentic Zen could also be found in Japan. This newfound confidence was expressed in a fellow monk's pronouncement that sending Japanese pilgrims to China for spiritual guidance was like "trading Japanese gold for Chinese gravel." 2 Daitō not only reflected the cultural and spiritual ethos of his era; he also had a lasting impact on the development of Zen. Among the Zen monks who did not travel to China, he was the first to establish a major monastery. In his teachings he clarified the essential components of an assimilated Japanese Zen. He took the lead in applying an unfamiliar commentarial genre, 4 capping phrases, to the classic texts of Ch'an. Daitō also came to be seen as a paradigmatic embodiment of the Zen life. His insistence on the primacy of enlightenment, his severity in the training of monks, his own period of postenlightenment cultivation, and his exemplary death have long been equated with the highest ideals of the Rinzai Zen tradition. The great Zen master Hakuin ( 1686-1769) confirmed posterity's assessment when he praised Daitō in the Zen manner as "Japan's most poisonous flower." 3 Daitō's lineage eventually became the dominant branch of Japanese Rinzai Zen; most (if not all) of today's Rinzai masters regard themselves as his spiritual descendants. Monks continue to undergo rigorous training at Daitokuji, and Daitō's "Final Admonitions" are chanted daily in Rinzai monasteries throughout the country. The capping- phrase exercise that Daitō helped to bring to fulfillment now plays a central role in the koan training of Rinzai monks. When Daitō's 650th -2- death anniversary was commemorated at Daitokuji in 1983, Emperor Shōwa granted the master a new title, and over three thousand guests attended a week of solemn ceremonies. 4 Contemporary commentators reaffirm Daitō's prominence. Isshū Miura and Ruth Sasaki single out the Record of Daitō as the "most important" of the early Japanese Zen discourse records. 5 Yanagida Seizan believes that Daitō "marks the beginning of koan Zen in Japan." 6 D. T. Suzuki accords "an important place in the history of Zen thought and literature" to one of Daitō's capping-phrase commentaries. 7 Ogisu Jundō exalts the master as "the highest peak of the Zen world in our country." 8 Heinrich Dumoulin places Daitō alongside the great Ch'an masters: "With Daitō, the process of transplanting Zen from China is complete; the Japanese masters have themselves equaled the heights of their Chinese prototypes." 9 Despite such lofty estimates of Daitō's significance, an inclusive study of Daitō's life and teachings has yet to appear in Japanese, and he remains virtually unknown in the West. 10 Zen's Transmission to Japan The period during which Zen took root in Japan lasted nearly two hundred years, from the late twelfth century through the mid-fourteenth century. Monks from Japan braved the perils of sea travel and endured the hardships of life in a foreign country to seek Ch'an in China, while Chinese masters made similar sacrifices to emigrate to Japan. Kakua ( 1143-1182), the first Japanese monk to encounter a Ch'an master in China, returned home in 1175. The last Japanese pilgrim to transmit Ch'an teachings, Daisetsu Sonō ( 1313-1377), completed his travels in 1358. The two endpoints delineate an eventful era of religious and cultural transmission that has decisively influenced the development of Japanese civilization. Daitō qualifies as a pioneer of Japanese Zen even though he lived during the latter part of this period.
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