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Chapter 1: a Peerless Zen Monk Chapter 2 Term 1: June 4 (Mon) - July 4 (Wed), 2018 Organizers: Term 2: July 5 (Thu) - August 6 (Mon), 2018 Engaku-ji (Head Temple of Rinzai Sect) *Some materials are exhibited only in one term. Keio University Fukuzawa Memorial Center for Modern Japanese Studies (main coordinator) Venue 1: Mita Media Center Exhibition Space Keio University Art Center Venue 2: Keio University Art Space Mita Media Center Official Hashtag: #shaku2018 *Abbreviations: Keio FMC = Fukuzawa Memorial Center for Modern Japanese Studies, Keio University Keio UL = Keio University Library *Suffix "-ji" means "Temple" in Japanese. Chapter 1: A Peerless Zen Monk Soyen Shaku (1860-1919) was born in the town of Takahama in present-day Fukui Prefecture in 1860. At the 1-01 Soyen Shaku in Western attire 1905 Tokei-ji age of 10, Shaku entered the Buddhist priesthood under the 1-02 Koromo no Hokorobi (Autobiography of Soyen Shaku) Soyen Shaku c. 1899 Tokei-ji tutelage of Shuken Ekkei at Myoshin-ji Temple. In addition to training with Shungai of Kennin-ji Temple and Gisan Notes from the lecture on the Abhidharmakosa-karika 1-03 (Verses on the Treasury of Abhidharma) Soyen Shaku 1876 Tokei-ji of Sogen-ji Temple, he was also taught the “Verses on the Treasury of Abhidharma” (1-05) by Daiho Nakagawa of Onjo- 1-04 Seated statue of Manjushri Bodhisattva Muromachi Period Engaku-ji ji Temple. He went on to practice Zen meditation with Soon 1-05 Portrait of Zen masters Ekkei Shukei and Kosen Imakita Soyen Shaku, Taisho Period Tokei-ji Kosen (Kosen Imakita; 1816-1902) at Engaku-ji Temple, *Term 2 only ill. Kodo Zenchu where he soon distinguished himself and received Dharma Calligraphy of Kosen Imakita: Certificate of dharma 1-06 transmission (Seal of Enlightenment) for Kogaku Kosen Imakita c. 1882 Tokei-ji transmission at a remarkably young age. Kosen extolled Soyen (Soyen Shaku) *Term 1 only Soyen as a “Dragon Child” (distinguished disciple) in the Calligraphy of Kosen Imakita: Dogo name certification of Dharma transmission (Seal of Enlightenment; 1-07 (pseudonym) Kogaku for Soyen Shaku *Term 2 only Kosen Imakita 1884 Tokei-ji 1-06). The next year, Kosen appealed to Ekkei to have Soyen Kodo Zenchu, ill. transferred to Engaku-ji Temple permanently, bestowing 1-08 Portrait of Soyen Shaku *Term 1 only Gyodo Furukawa 1921 Tokei-ji upon the young monk the pseudonym of “Kogaku” (1-06). 1-09 Mendicant's bowls set Meiji - Taisho Period Tokei-ji The ancient temple of Engaku-ji in Kita-Kamakura 1-10 Priest's horsehair flapper Meiji - Taisho Period Tokei-ji was founded by the Regent of the Kamakura Shogunate Tokimune Hojo in 1282 as a memorial for the fallen warriors Made by Kozan 1-11 Teacup (Makuzu ware) Miyagawa Meiji Period Tokei-ji of the Mongol invasions of Japan (1274 and 1281). Sogen Mugaku (1226-1286) was invited from the Song dynasty 1-12 The New Testament Published 1884 Tokei-ji of China to establish the temple, which strove to directly 1-13 Portrait of Bodhidharma (Daruma) with exposition Soyen Shaku 1914 Shozoku- introduce the teachings of Chan (Zen) Buddhism by *Term 1 only in regularly welcoming monks from China as the chief priests. 1-Ref. Shari-den hall of Engaku-ji Temple It is said that Engaku-ji was like a Chan temple in China, 1-Ref. Zen hall of Engaku-ji Temple for Chinese was widely spoken throughout the temple complex at the time. This tradition at Engaku-ji Temple may also have helped beget a globally-active Zen priest stage in an era that experienced the radical transformations of the Manjushri Bodhisattva, who is known as the “Holy such as Soyen Shaku. One can hardly assume from this in political structures and systems of value. Monk” and held as the ideal persona for trainee monks photograph of Soyen wearing a bowler hat that this was the Although Engaku-ji Temple had gone into a temporary to aspire to. The seated statue of Manjushri Bodhisattva monk who jointly served as the chief abbot of the Engaku- decline during the Edo period, Shucho Seisetsu (Daiyu exhibited here (1-04) was until recently enshrined in the Zen ji and Kencho-ji sects of Rinzai Zen (1-01). However, this is Kokushi; 1745-1820) reconstructed the training hall at hall at Engaku-ji, and it would have watched over Soyen in a portrait of a singular Zen monk which holds a symbolic Shozoku-in (sub-temple at Engaku-ji) to revive the temple’s training. meaning, with Soyen having performed upon the world fortunes. Zen Buddhist temples typically enshrine statues Chapter 2: Encounter with Yukichi Fukuzawa Soyen entered Keio University in September 1885 at the age of 26 years and 5 months. At the time, Keio University 2-01 Photograph of Soyen Shaku (inscribed with dedication to Yukichi Fukuzawa) c. 1887 Keio FMC focused on the comprehension of English literature over 2-02 Photograph of Yukichi Fukuzawa taken during European mission 1862 Keio FMC English conversation, and it implemented a meritocratic education system that went so far as to issue lists of every 2-03 Seiko ki (Fukuzawa’s diary during European mission) Yukichi Fukuzawa February 27, 1862 Keio FMC students’ grades. 2-Ref. Writings of a High Priest of Ceylon (Presented to Fukuzawa) 1862 Soyen’s teacher Kosen Imakita (Soon Kosen) strongly Bairin Shindan (Dialogue record of Kojun Shichiri and opposed his enrollment at Keio University, arguing that 2-04 Yukichi Fukuzawa) Kojun Shichiri 1864 Keio UL “Western learning is of little use to religion.” He continued: "Nikujikisaitai-ron" (Discourse on Meat-eating and “Yukichi Fukuzawa travelled to the West during an age 2-05 Marriage of Buddhist monk) (included in the second Yukichi Fukuzawa Published 1879 Keio FMC when Westerners were seen as little more than barbarians, volume of Fukuzawa Bunshu) mastering various fields of Western learning and going 2-06 Correspondence addressed to Tokei Ogawa Soyen Shaku 1885 Tokei-ji on to become a trailblazer for Japanese civilization. It 2-07 Keio University enrollment registry No. 17 September 1885 Keio UL is because of this that Keio University now prospers so ... It is no use blindly following his lead and aspiring to Western learning at this late stage.” Despite his reservations, 2-08 Keio University grade list (second semester 1886) 1886 Keio FMC however, Kosen finally relented, upon the promise of financial assistance for Soyen’s tuition fees from Koyata 2-09 Keio University regulations (revised December 1885) December 1885 Keio FMC Torio. It was then that Kosen explained to Soyen about the 2-Ref. Photograph of Keio University c. 1890 Keio FMC practice of “Shotai Choyo,” or the “long nurturing of the 2-10 Personal accounts book of Kosen Imakita 1885 - 1887 Tokei-ji sacred fetus” (post-enlightenment training), as exemplified by the twenty-year period that Daito Kokushi (Myocho 2-11 English studies notebook Soyen Shaku 1905 - 1906 Tokei-ji Shuho; 1282-1337) lived as a beggar. Admission into Keio 2-12 Chinese Poetry Soyen Shaku December 1895 Keio FMC University would be Shaku’s period of “long nurturing,” (commemorating Yukichi Fukuzawa's 60th birthday) and it would likely prove to be an even greater challenge 2-13 Fukuo Hyakuwa (One Hundred Discourses of Fukuzawa) Yukichi Fukuzawa Published 1897 Tokei-ji than Kokushi’s training in “adverse circumstances” as Soyen (inscribed with dedication to Soyen Shaku) faced the temptations accompanying training in personally Manuscript of Fukuo Jiden (Autobiography of Yukichi 2-14 Fukuzawa) Yukichi Fukuzawa c. May 1898 Keio FMC “favorable circumstances.” Leaving the farewell letter (2-06) from his mentor behind in the Zen hall at Engaku-ji, Soyen Calligraphy of Yukichi Fukuzawa: Honrai Muichimotsu 2-15 (By Nature, Having Nothing) *Term 1 only Yukichi Fukuzawa Autumn 1899 Keio FMC left Kamakura for Keio’s Mita Campus, where he would see religions competing against one another via academic 2-16 Message of condolence for Yukichi Fukuzawa Soyen Shaku February 1901 Keio FMC fields. He described his days at Keio as “a Living Hell in 2-17 Daily inventory of Buddhist names and deaths Soyen Shaku Meiji - Taisho Period Tokei-ji Mita,” stating that “Keio teachers such as W. C. Kitchen and 2-18 Photograph of Keio University alumni meeting in Qingdao October 14, 1917 Tokei-ji Arthur Lloyd are all Christian missionaries. They attempt to propagate their faith, while proclaiming to be academics. I 2-19 Soyen Shaku’s obituary (Jiji Shimpo Newspaper) November 2, 1919 Keio UL greatly resent the audacity and cunning of their methods.” 2-Ref. Tomb of Soyen Shaku, Tokei-ji Temple At the same time Fukuzawa, who continued to maintain a strong interest in the social role of religion throughout his life (2-05, 14), held Soyen in high esteem for the courtesy next destination for his practice of “long nurturing” after there when he visited in his youth. Soyen’s encounter with he regularly accorded others (2-12, 16). It is perhaps apt, Mita, as Ceylon also held fond memories for Fukuzawa, who Fukuzawa undoubtedly shaped his global outlook and therefore, that Soyen should choose British Ceylon as the he received materials in the Pali language from local people dynamism. Chapter 3: Studying Abroad in British Ceylon Soyen left for Ceylon in March 1887. According to the epilogue of “Seinan no bukkyo (Buddhism in the South- March 8, 1887 - 3-01 Seiyu Nikki (Diary of Westward Travel) Soyen Shaku February 29, 1888 Tokei-ji west; 3-17),” he planned to travel to the United States while being enrolled at Keio together with his fellow alumnus 3-02 Clerical Robes of Ceylon 1887 - 1888 Tokei-ji Naozo Ito.
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