zen 10

141

An Opportunity for Instruction

Tetsugen wrote the Keen no sō to promote his plan to improve the availability of the Buddhist scriptures in Japan. In 1663, when he composed it, his intention was to raise enough funds to import an edition of the scriptures from China. He only later decided that it would be better to produce a woodblock edition in Japan. Tetsugen seems to have intended this text for somewhat popular con- sumption as a promotional device to raise awareness of his undertaking. First, he composed it in Japanese rather than Chinese, which would have allowed for a broader audience. In addition, he employed both positive and negative incentives for readers to donate to the cause, much like the inducements used in popular preaching. It is not known how the document was distributed or to whom. The present translation is based on a modern edition of Tetsugen’s writings.1

143

Comments on an

Opportunity for Instruction

In the scriptures, the Buddha is compared to a great physician, the Dharma to a wondrously curative elixir, the monks to nurses, and ordinary people to those suffering from a grave illness. One would say that, in this life, a gravely ill person would find it difficult to recover without [the care of ] a physician, even if he had a nurse. Or, if he did have a physician, but lacked medicine, then the physician couldn’t treat him. Therefore, the physician, the medicine, and the nurse are all three necessary for recovery. By the same token, in Japan, we have always had the Buddha and the sangha, but we have never had sufficient supplies of the curative Dharma. How, then, can the people’s illness be healed? What a deplorable situation!

Therefore, if the Buddha will bestow his blessings on us and the time is ripe, if the emperor comes to our aid, if the lords will participate, and the min- isters respond with loyalty, if the people willingly accept [this opportunity to gain merit], and the sangha has accumulated sufficient merit, and if heaven is so moved, then at this time we will try to acquire the medicinal Dharma.

From the middle of last autumn, I gave a lecture series on the Lotus Sutra here at Kōtokusan Ryūchōin2 in the castle town of Kumamoto. The audience gathered like banks of clouds, and participants lined up like so many stars. High-ranking monks from various temples, and Zen monks from the four directions strengthened their resolve to seek the scriptures from China, and so rain down that sweet nectar on this nation Japan. For that purpose, old and young alike emptied their bags and turned out their sleeves [donating all they had]. Unfortunately, we couldn’t even fill one person’s begging bowl with what we collected. We’ll never be able to attain our goal unless we ask people every- where in the ten directions for help. For this reason, I will not shy away from the exalted, or overlook the lowly. I will not regard one hundred thousand kan3

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of rice as too much, or one grain of rice as too little. Whatever people can offer, I will accept. I will take it as it is given, and go on begging.

If a poor woman offers even a single sen, although it may seem a meager sum, with that fine thread she will tie a lasting bond with the Dharma. If an orphan without savings amounting to a scrap of toilet paper should give a single grain of millet, he will have planted the great seed of enlightenment. Whether male or female, old or young, whether they are foolish because of foolishness, or wise because of wisdom. The wealthy realize their present wealth came from generosity in previous lives, and so they give all the more. The poor know that their present poverty came from not making sacrifices in the past, and so they are that much more willing to sacrifice now. Each one responds appropriately.

One can even give a clod of earth. [In a previous life] King Aśoka put sand into the Buddha’s begging bowl, and one hundred years after the Buddha’s death, he attained the rank of universal monarch.4 It was a pitiful [offering], but not an act of defiance. One can also offer water. You have heard in the chapter on Expedient Means [in the Lotus Sutra] that the person who added a drop of water to the inkstone pond escaped from the tortures of King Emma’s staff.5 In the Dharma realm of equality, why make distinctions between the exalted and the lowly? The Eight Schools6 have no differences. Then why make distinctions between self and other? Why limit it to just the living, when it is particularly appropriate [to make donations] for the sake of the deceased. Rather than just helping oneself alone, at the same time one can help one’s parents. Don’t exclu- sively limit this to yourself, but encourage others as well. Sharing the shade of a single tree forms a kind of bond. When streams join to form a river, there is a deep pledge. All the more will you awaken to the enlightenment of the one Buddha who resides in the Pure Land because you entered into a bond with the wondrous Dharma.

Nevertheless, when you observe the world closely, [you see that time rushes past like] water in a swiftly flowing stream or the flash of a galloping horse glimpsed through the crack of a door. Truly, the dew on the morning glories disappears without waiting for the rays of sunlight, and no one knows if the fishes swimming in small streams will live to see tomorrow. Transience cuts short what lies before us, and hell awaits us below our feet. When you are suddenly beset by disease and you think that you are facing death, your arms and legs flail about like a crab thrust into boiling water or a bird struck by an arrow.

You cannot take with you even the rarest jewel from China or Japan [saved up in this life]. The affection and kindness of one’s wife and children are now useless. All alone one must take the dark journey to Hades. Struggling is futile, one plunges to the bottom of the land of the dead. King Emma’s accusing voice roars like thunder, and the image reflected in the crystal mirror is clear before one’s eyes. The sins committed in this corrupt world, even those as fleeting as the dew, cannot be hidden. The good deeds of one’s previous life seem less than dust. The tongues of fire in Perpetual and Gateless Hell,7 measuring five

COMMENTS ON AN OPPORTUNITY FOR INSTRUCTION 145

hundred yojana8 in length, terrify you. For one hundred million years, you are tortured with copper rods and iron posts that burn your liver. At this stage, even if they regretted [your plight], who could save you? What good would repentance do you?

For this reason, apprehensive about one’s next life in the distant future and to save oneself from horrible suffering in the immediate future, one strives to do what is good right now. If you thereby attain bliss in the distant future, this eternal blessing will give you joy throughout your life. Unfortunately, people in this life are drunk with the wine of fame and fortune, and until the very end they pay no heed to Right Mindfulness.9 They tie themselves up in the cords of affluence and lose their freedom throughout their lives, just like flies that crave the taste [of sugar] or silkworms bound in their cocoons. Although their life span is limited, their desires are without end. Although their years are already declining, the passions continue to grow. They readily squander large sums of gold and silver on the fruitless amusements of the floating world10 as if spewing out spittle, but when it comes to the truly worthwhile endeavors that promote enlightenment, giving even a trifling sum is like pulling teeth.

Alas, if people donated only one billionth of what they throw away on trivial amusements, it could be an offering for the enlightenment of their par- ents in a future rebirth. If they understood the dreadful suffering of endless kalpas, they could relieve the grief of their wife and children, which is hard to bear. Just because they cannot see that far [into the future], doesn’t mean they won’t have to face it. Just because they don’t understand the darkness, doesn’t mean they won’t suffer.

Bestowing blessings on all those [trapped] in the Six Paths11 goes beyond transforming the human realm alone. At the same time, one has an effect on the afterlife as well, which truly surpasses just alleviating [the suffering] in one’s present life.

If one thinks about it in this way, then the merit [from donating money for the scriptures] is a merit among merits. The present root of goodness is the root of goodness for the root of goodness. Therefore it can be regarded as a prayer for the entire country and an offering to the kami (deities) of heaven and earth. It repays the debt of gratitude to your lord and your father, and compensates the people for their efforts. That being the case, the so-called exalted ones give for the sake of the lowly and the lowly give for the sake of the exalted. I save others and they save me. Together, we save one another. Along with this, we taste the sweet nectar of the wondrous medicine [of the Dharma] and inherit the light of wisdom of the Dharma realm. Keep on striving! Keep on striving!

[Written on] the fifth day of the tenth month in the third year of Kambun [1663].

157

An Account of Completing

the Buddhist Scriptures

Respectfully submitted with awe and reverence by the monk Tetsugen, founder of Jiunzan Zuiryūji, in Settsu province, the Kyoto region, the great nation of Japan. I would venture to say that, although the Buddha nature is completely pure, we constantly allow shock waves of worldly knowledge to upset the mind. Righteous heaven is limitless, yet it is only the sun of wisdom that shines from above. The basis is great and its marks are everywhere. The time had come and the opportunity necessarily ripened. Therefore, the Golden Immortal, the Lord of Enlightenment2 [the Buddha] came down from heaven to Kapilavastu3 and spread the teachings in the lands south of Mount Sumeru.4 He surpassed the best of the multitude of sages, and he alone is called Heavenly Being among Heavenly Beings.5 He penetrated to the origin of all dharmas. Truly his won- drous understanding is miraculous. In the twenty worlds of the Lotus reposi- tory,6 his efficacy is without limit. In the one hundred million mountains and rivers of Indra’s Net,7 he appears and disappears freely. His jeweled hair8 illu- minates the world like the autumn moon suspended in the blue sky. His golden countenance when meeting the people is like a jewel mountain rising from the green sea.

At his first sermon in the Deer Park, [the Buddha] distinguished the divi- sions of large and small. In his last words at the Ajiravatī River,9 he divided the teachings into the partial and the perfect. For this reason, even Pāpīyas10 and the heretics broke down and lowered their flags. The Hindu king Indra constantly revered the blessings received [from the Buddha]. What else could he do?

There came a time when [the Buddha] gave up teaching and abandoned [his role as] the refuge for the four kinds of sentient beings.11 When he had with- drawn his brilliance for a long time, [sentient beings] became lost in the dark- ness of the Three Worlds.12 Therefore, a bell was sounded on the peak of Mount Sumeru, and [the sangha] collected the writings in the cave of Pippala-guha.13

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The [teachings] were gathered in India. After more than a thousand years has passed, they were transmitted east to China, and brought benefits to a multitude of souls. [The teachings] reached Japan, coming in contact with the splendid sacred lineage [of our imperial family] for the first time when Kudara wished to offer tribute to the imperial court.14 They held high the sun of the Buddha, and [allowed] the waves of his benevolence to flow widely. This en- abled orphans in their blindness to open wide the eye of wisdom, and caused those who were departing to suddenly receive a jeweled robe.15 Therefore, em- perors and retainers revered and loved [the Buddha’s teachings] no less than those throughout the five regions of India,16 and all classes of people took refuge in them surpassing all other nations. The only thing missing from that time for more than one thousand years was that a woodblock edition of the scriptures had not been published. In just the same way, a sliver of moon is not perfect light. It is similar to [the time] when sweet rain has not yet fallen [after a long drought].

If I reflect respectfully, the reigning shōgun represents a good omen as one who protects the emperor. From his jeweled palace, he sends down respect [for the Buddhist teachings], and heavenly wisdom fills his breast. Taking advantage of every opportunity, his vast compassion aids the people, bestows blessings on high and low according to their station. The lords of broad heaven shout for joy, like a kettle boiling. Wise people on the face of the earth have good intentions like waves welling up. Even the sun and the moon shine more brightly because of him, and the mountains and rivers change their hue for his sake.

[I], the monk Tetsugen, was fortunate to have been born during a peaceful and prosperous reign. The Dharma ocean unites all its tributaries. Although I have never [heard] the sound of the reclusive kalavinka [bird],17 I once experi- enced the pleasure of a blind turtle encountering a log.18 I collected donations from believers everywhere, and making an effort, carved all of the texts. If the Four Phrases19 have already destroyed hell, how can the scriptures not assist the pure teachings? Therefore, for a time, the carving and printing exhausted my meager abilities. The transmission [of the scriptures] for the next one thousand years will depend on your virtue and influence.

The work is now complete. Fortunately, nothing major remains after this. I dare to avail myself of prosperous times, and have especially brought [the scrip- tures] to offer up to you first. I respectfully hope that the nation will be tranquil and the years prosperous. May your rule be perfect like a golden goblet.20 May it always be well regulated like the harmony of the changing seasons. I hope that you are preserved for ten thousand years of shining prosperity and that you receive one thousand years of wealth and happiness. May the military and literary arts be like the sun and the stars moving above those in high office. May the people be well fed and provided for.

Perceiving your peaceful and noble governance, I write this letter with unceasing awe and reverence.

189

Letter to Yamazaki Hanzaemon

Regarding the Famine

Tetsugen sent this letter to a lay disciple and supporter, the townsman Yamazaki Hanzaemon who lived in the Aoyama residential district. Yamazaki is listed as one of the contributors to the Scripture project. The letter was written approxi- mately one month before Tetsugen’s death, and only a week before he became ill. Tetsugen had just recently departed Edo to return to Osaka to direct his temple’s famine relief efforts. Before he left Edo, he borrowed one thousand ryō of gold from a sympathetic daimyō (provincial governor), probably Lord Ho- sokawa of Higo. Apparently, those funds were already dwindling, and his nor- mal fund-raising efforts at public lectures were insufficient. Tetsugen includes graphic detail of the suffering he witnessed as a means to motivate Yamazaki’s generosity. He is also unusually blunt, making a direct request for a specific amount of money. The original text is written in Japanese. The translation is based on a modern edition of Tetsugen’s writings.1

191

Letter to Yamazaki Hanzaemon2

Regarding the Famine

I shall write just a few lines. [I hope that] you are still in good health and have been taking good care of yourself. As I said in my last letter, I reached the Kyoto/Osaka area without any problems along the way. I began distributing alms on the thirteenth day of this month, and since the twenty-first, I have been lecturing on the Awakening of Faith.3 I am glad to say that all the arrangements have gone smoothly.

With almsgiving almost at a standstill throughout the region, the beggars are facing hard times. Since we have been distributing alms, we have been able to save many people. On the thirteenth, about two thousand, on the fourteenth, six thousand, and since the fifteenth about ten thousand people. To date, we have been able to reach more than twenty thousand people. I do not have enough at hand to meet these tremendous expenses. However, if I stop giving alms, they will all die of starvation. So I must not stop, even if I have to sell the temple or chop off my fingers to offer to them.

People with the intention [of helping the poor] are scarce, but we do not lack for scarcity. One day during this period, we took a break from almsgiving because it rained, and many people seemed greatly distressed. There are people who steal even the dregs of shōchū4 to eat. Rice bran flour is naturally regarded as a highly prized food. Other people take barley, grind it into flour, and eat that. Those who cannot manage even this sort [of desperate measure] are the ones who will starve to death.

I have heard that tenants cry that they are starving all day long and through- out the night, so even the landlord class face trouble. Since I started distribut- ing alms, people have not ceased their weeping, and even their landlords are convinced [that they must cut the rent]. I am pleased that this level of charity is helping many people.

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With such large crowds, even if I were just ladling water from the Yodogawa [river] to distribute, I couldn’t continue. While the number of people in distress now approaches twenty thousand, I can see that more than half would starve to death, so neither can I stop. Somehow or other, I would like to continue for another thirty to fifty days. Therefore, beginning yesterday I am doing my best to offer my usual [fund-raising] talk to teach the Dharma. I have not had much success.

Last year, we were cooking rice gruel and distributing a few sen, whatever was appropriate for each person. The days passed by, and with the divine protec- tion of the dragon king,5 somehow one-half to one-third of the people could contribute alms. In this way we saved a great many people. Now I am asking to borrow a little money from you. If I were to receive two hundred ryō6 from you, then I could not only reach Osaka as I have described, but even be able to reach a little ways into the Kyoto area.

These are recent developments. I barely started yesterday [preaching to fund-raise], so I cannot easily extend my reach toward Kyoto. If I can make something of my work here [in Osaka], I would like to be able to go to Kyoto and help people there. If it we somehow possible for you to send me the same amount of money that you donated toward the scripture project, I can tell you it would be a tremendous benefit. Even if I have to borrow money, I know I won’t let Osaka slip, even with just what I have now. But with just this amount, I can’t extend my reach to Kyoto. If I tried to distribute alms in Kyoto, I would exhaust my resources in five to seven days.

Since this sort of situation is rare in one lifetime, or even in two lifetimes, I ask you to give rise to a great belief in your own Buddha nature and to send me funds in the amount of two hundred ryō as mentioned above. I would like to immediately borrow one hundred ryō from Konomu Saemon7 here in Osaka. I ask that you directly reimburse him later. Although I imagine that raising the funds will be difficult even for you, the situation here is beyond endurance, and so I ask this of you.

Only one in one hundred of those who gather here [to receive alms] is a [professional] beggar. [The rest] are all townsmen or farmers from the coun- tryside. Since we started giving out rice gruel last year, there were three or four thousand people [coming], or at the very most five or six thousand. Despite our efforts, it is said that as many as ten or fifteen dead bodies turn up every day.

Regarding the distribution of alms, giving out a little money has proved successful, and much more convenient than rice gruel. So much so, that people who did not participate in the past, do so now. Up until yesterday, the twenty- first, we had enough each day to give to everyone. However, we can’t continue in this way. Starting today, they will each receive one go8 of rice. For lack of a better distribution method, we distributed [the rice] wrapped in heavy tissue paper. Starting yesterday, the monks from the temple gathered, and without stopping, wrapped through the night up to this morning. They wrapped some thirty bales of rice. As a result, everyone got blisters on their fingertips, and

LETTER TO YAMAZAKI HANZAEMON 193

laughed that it would make it difficult to do anything else. The thirty bales of rice were not nearly enough, and we couldn’t wrap any more. So we gave the rest five sen9 each and sent them off. Even though it was just paper money, it was a vast amount. I have asked [the people] to bring along containers [for receiving rice], starting tomorrow.

As the situation deteriorates, and I see it before my very eyes, I feel that I must continue doing this at all costs. Even if it means chopping off my fingers and breaking my bones to give them as alms. It is difficult to describe the situa- tion in words. Some of the people are nearly 70 or 80 years old, leaning on staffs, but they find it difficult to relinquish their lives. Others are children of five or three years, dragged along by the hand by their mothers. Some wear a begging bowl. Some wear straw matting. Some of the sick or blind have not washed their hands even once in a year’s time. Their hands look as if they had seven or eight coats of lacquer on them. There are some who haven’t eaten anything in ten days, and so [their stomachs] have become swollen and distended. Others have gotten so thin that they are nothing but skin and bones. Truly, the path of hungry ghosts10 [appears] before my eyes and [I see] human beings living in hell.

The sight of them clutching what they receive reminds me of Maudgalyā- yana’s mother.11 She too dwelt in the path of hungry ghosts, and grasped the bowl of rice [her son] brought to her. Heaven and earth reverberate with the sound of them crying out as they are pushed about by the large crowds. Their shouts of “Give me some! Give me some!” shake the mountains and rivers. Traffic on the road is more numerous than ants visiting Kumano [Shrine],12 as the saying goes. They have more lice on their bodies that there are sesame seeds in an oil shop. If we thrust into the crowd even slightly to keep them from pushing, the lice move onto our robes, and [hang there] like so many suspended sesame seeds. When I tried to distribute [alms] personally, fifty of those “lac- quered’ hands grabbed at me and pulled on my hands. I cannot describe how foul their stench was upon my nostrils.

At first, we used two entrances [for distribution]. They rushed them so badly, that we [started] using four. Distribution went so fast, that it looked like a tengu’s nest.13 Even with four doors, it was still too narrow and they rushed them. So starting tomorrow, we will distribute from six doors. Originally, we had a fence made from bamboo poles and stakes, measuring about five or six inches across. On the morning of the fifteenth, they pushed it over with one shove. We still don’t have this fence firmly [repaired], so the monk named Hōshū14 thought we should put out the heikan,15 and he told some younger monks to do so. On the morning of the sixteenth, while I was away, [the crowd] pushed it down, crushing fourteen or fifteen people nearly to death. Some of them somehow recuperated. They were made to drink a stimulant and sprinkled with water. When they started breathing a little, they were fed some rice gruel. Almost ten people were revived, but another six people died. It was a pitiful oc- currence. Just when we thought we had enough money [to save lives], suddenly

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a million people were trampling each other to death. How could things dete- riorate further?

When I returned, I was shocked [by what had happened], but nothing could be done. After that, the number of people continued to increase, but we took various steps. We built fences in several places. We put up fence posts as big as logs and lashed on sideways large bamboo about one foot in diameter, like water barriers or horse guards. We made it as narrow as possible, to [force them to go] single file. We used unlimited ingenuity and common sense to keep people from pushing one another to death.

We considered adding on three hundred to five hundred foot soldiers to prevent further problems. Otherwise the fifty or sixty young monks might end up trampled to death by beggars as they hold back the rising tide of people who come from morning to night to eat. It is a time to roll up our sleeve. Although we continue bravely, we soon will not have the means to go on.

You could accumulate one thousand or even ten thousand gold coins in your storehouse, and keep them idling useless in your coffers. But if you give alms at a time like this, you will build merit for countless kalpas in the future and this will become the basis for becoming a Buddha. This world is a shameful place, where even giving alms to others is jealously slandered by hard hearts that are closed up and idle. It is precisely such people who will be born as beggars or fall into the path of hungry ghosts!

I ask that, if at all possible, you use your skill to raise the money requested above. I cannot write more, but have only expressed one part in one hundred of my thoughts.

Yours sincerely, Tetsugen

Dated the 22nd day of the 2nd month [1682] Addressed to Yamazaki Saemon and company

I ask that you extend my regards to your wife, to Konomu Saemon, and the townspeople. In haste.

199

The Deeds of Master Tetsugen,

Founder of Zuiryūji Temple

[The Master’s] precept name was Dōkō and his common name was Tetsugen. He was born on the first day of the first lunar month of Kan’ei 7 (1630), in the Mashiki region of Higo province to the Saeki family. His father’s name was Jōshin, and he fervently prized [the teachings of ] Mahayana Buddhism. In his later years he joined the Lotus Society.2 His mother, whose name is unknown, was a virtuous woman.

From very early childhood, Tetsugen was clever and surpassed other chil- dren. His parents loved him dearly. When he was seven years old, his father first taught him the Kanmuryōjukyō (The Meditation on the Buddha of Infinite Light Sutra).3 He immediately memorized it thoroughly. At thirteen, he cut his hair, donned monk’s robes, and joined Dharma Teacher Kaiun4 of the same region.

[When Tetsugen was] seventeen, it happened that Dharma Teacher Eishō [Saigin]5 was lecturing in Buzen on the Awakening of Faith,6 and Tetsugen heard his lecture. [Saigin’s] voice penetrated [Tetsugen’s] heart and moved him, and he gave rise to a deep and wise understanding. On one occasion, one of the senior monks [attending the lectures] praised [Tetsugen’s] talent.

One day, Tetsugen received word of his mother’s death. He returned to his home village to perform the memorial services for her. In the Spring of Keian 3 (1650), he departed for an education, going to Kyoto with a number of companions with the same intention. He enjoyed attending lectures wher- ever he could. He was constantly honing his understanding of the Indian and Chinese Buddhist texts. For this reason, his fame spread throughout the four directions.

In the autumn of the first year of Meireki (1655), the Ōbaku Master Yinyuan came to Japan and was staying for a time at Tōmyōzan [Kōfukuji in Nagasaki].7 Wishing to pay his respects, Tetsugen waited for a boat in Osaka. It

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happened that he traveled on the same boat as the lay believer Lord Kurokawa,8 the shogunate’s administrator of Nagasaki. [When he arrived in Nagasaki,] he changed his robes9 and entered Tōmyōzan [Kōfukuji]. He explained that he was eager to seek the teachings.

Master [Yinyuan] knew at a glance that Tetsugen was a vessel of the Dharma. He allowed him to follow the other monks and enter the monks’ hall to begin practicing zazen. Tetsugen immediately cast aside what he had previ- ously learned, and took up the matter of his Original Nature untiringly noon and night. Before very long, Master [Yinyuan] accepted an invitation from Fumonji10 in Settsu [and departed].

At that time, Master Muan was presiding [as abbot] at Bunshizan [Fu- kusaiji in Nagasaki].11 Tetsugen went right over and knocked at his gate. One day, Tetsugen entered [the master’s] room and sharply stated his points, with- out trying to strike a mutual understanding. The master struck [Tetsugen] and dismissed him. Tetsugen presented a verse and withdrew. He roamed about like a wild crane or a wisp of cloud, stopping here and there, without staying in any place for long. Eventually, he entered Fumonji and paid his respects to Master [Yinyuan]. Then he returned once more to Bunshizan [Fukusaiji] and was permitted reentry into [Muan’s] room.

In the autumn of Kanbun 1 (1661), Tetsugen went to Bungo because he heard that [the abbot of ] Tafukuji12 would be lecturing on the Śūramgama Sutra. Tetsugen’s robes were torn and shabby, and he didn’t look like an ordinary monk.13 The other monks held him in great disdain, until the abbot had him re- view the lecture. Then those who had despised him regretted it and apologized.

In the Spring of Kambun 3 (1663), Tetsugen accepted an invitation to lecture on the Śūramgama Sutra at Zenjōji in his home village. He analyzed the subtle points, and never hesitated over its words and verses. He analyzed it as readily as one can cut bamboo at the joints with a sharp knife. Those who heard him all said that he explained the hidden meanings that even Changshui14 and Gushan15 had missed. At that time, Hōshitsu the abbot of Daijiji16 invited Tetsugen to stay in [the subtemple] Juyōken, which he had just restored.

The following year, Tetsugen lectured on the Lotus Sutra at Myōkōji in Chikuzen, because he was earnestly requested to do so. In Chikuzen, there is a mountain in Uminonaka, called Shika no shima.17 [The mountain] is lush [with foliage] and quite beautiful, uniting heaven with earth. For generations it has been passed down that this land represents the daughter of the dragon king Sāgara.18 The main shrine is grand, and its overall effect quite impressive. In a separate building is enshrined an image of Mañjuśrī.19 When Tetsugen was not lecturing, he visited there, and said that it is a sacred place which represents the meaning of the Devadatta Chapter [of the Lotus Sutra].20 Therefore he lectured [on that chapter] beside the shrine. The local people were able to hear things they had never before heard.

The following year [1665], Master Zhifei21 reopened Kōjuzan [Fuku- juji],22 and held the dedication ceremony for the sake of the nation. Tetsugen

THE DEEDS OF MASTER TETSUGEN 201

quickly made his way there and entrusted himself [to the master’s guidance]. The master gave him a position superior to [the other monks], and expected him to advance to high rank. One day, Master [Zhifei] instructed the monks, asking, “How does one remove something like oil absorbed by noodles?” He had the monks express their own understanding. Testugen replied, “Stop mix- ing noodles!” The master praised him highly.

When the summer [retreat] was completed, Tetsugen returned to Juyōken. At that time, a drought was becoming oppressive. Tetsugen decided to pray for rain for the sake of the local people. He set a time period of seven days, and led the monks in reciting the dharani from the Śūramgama Sutra.23 On the last day, black clouds arose in all four [directions], and a great deal of sweet rain poured down. Far and wide, everything was saturated. The people of the region were exceedingly pleased.

Tetsugen once lamented, “Since ancient times, our country has been called the land of the Buddha. Since the Dharma first arrived in the East, we have never lagged behind China in establishing monasteries or creating [Buddhist] images. Generation after generation, famous monks and men of virtue have never been scarce. From the beginning, the only thing we have lacked is our own edition of the Scriptures. Throughout the country, there must be a shortage of scriptures. It says in the sutras, ‘Among the 10,000 practices of a Bodhisattva, spreading the treasure of the Dharma is foremost.’ Fortunately, I was born in a well-governed age, and was thankfully able to join the sangha. I must make an exhaustive effort to do just that. I will bind people from all over this country to the powerful karma of the eternal prajña.” Therefore, he traveled to Osaka, accompanied by two or three disciples, and developed his plans to print the entire scriptures.

In the Spring of Kanbun 8 (1668), Soken Zennō24 and several believers invited Tetsugen to lecture on the Awakening of Faith at Gekkō Shōja. At that time, a person named Myōu Dōnin25 from Kannonji came and attended the lectures. When she heard the plan to print the scriptures, she had an awaken- ing of mind and joyfully donated one thousand ryō of platinum. Tetsugen was overjoyed. He said, “I have heard that even a tower one thousand feet tall must begin as just a foundation. I now already have my foundation. Surely I will print the entire scriptures.” He quickly made his way to Ōbakusan [Mampukuji] to tell Master Yinyuan.

The master said joyfully, “I came to Japan for the sake of the Dharma. The shōgun gave me land and I have made progress in building this monastery. Spreading the Dharma has flourished and all has gone as I intended. The only thing missing was an edition of the scriptures. Without realizing it, my with- ered body has remained alive so that I might hear this glorious news. This old monk’s wishes are now fulfilled.” He composed a verse praising [Tetsugen’s plan]. He then gave to Tetsugen the Chinese edition of the scriptures he had been keeping. He separated out a parcel of his land and let [Tetsugen] use it for a storehouse for the scriptures.

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Tetsugen leapt for joy. He built Hōzōin (Treasure Storehouse Temple)26 on this land, and opened the Inbō27 [Print shop] in Kyōto. First he studied the list of contents, and then selected ten volumes to be printed. The wood block carvers swarmed like bees, and the donors gathered like a herd of deer. It almost equaled the time of Master Zibo.28 Eventually, Tetsugen gave positions to all of his disciples.

Tetsugen traveled to Edo expressly to make connections and to lecture on the Śūramgama Sutra at Kaiunji in Asakusa. At that time, from high-ranking honored monks of various temples and famous daimyō of the day down to brave samurai, fierce henchmen, street children and housewives, [a crowd] camped out waiting for the scheduled time because they were afraid there would not be enough seats. In no time at all, Tetsugen collected sufficient funds. The event was very successful, like no other.

When the lectures were over, Tetsugen went to Ōbakusan [Mampukuji] to visit Master Muan. Muan asked him, “I heard that you lectured on the Śūramgama Sutra. It says in the sutra, ‘When you look at looking, this look- ing is not looking. It cannot attain the looking that is apart from looking.’29 What does this mean?” Tetsugen answered, “This seeing and hearing are not seeing and hearing. It cannot come to you through external voices and forms.” The master said, “This is still the dualistic seeing of a dualistic mind.” Tetsugen replied [with a verse]:

The wind blows in the blue sky The floating clouds have disappeared The moon rises over the blue mountains A single round jewel.

The master approved of this. In the Spring of Kambun 10 (1670), some faithful from Naniwa restored

Yakushiji,30 and invited Tetsugen to become the founder of the restored [tem- ple]. The temple was located at the site where Jinja Myōō first appeared bearing the Large Sutra of Perfect Wisdom.31 Tetsugen felt that he had a karmic connec- tion [to the place] and made up his mind to go there. He changed the name and called it Jiunzan Zuiryūzenji (Cloud of Compassion Mountain, Lucky Dragon Temple). Disciples from far and near came under his influence and bustled about like water settling at the bottom [of a ravine] or clouds collecting in a valley.

In Kanbun 11 (1671), Master Muan received orders [from the bakufu] and established Shiunzan [Zuishōji]32 in Edo. He invited Tetsugen to accompany him; he gave him [the title] Zōyaku (Key to the Storehouse), and made him an administrator.

In the autumn, when Tetsugen returned to Zuiryūji, he passed through far off Hamamatsu along the way. The monks at Zuiunji invited him to hold a lecture. Before this, the wife of a Mr. Kaba died in a neighboring village. One day her spirit took possession of a family member and said, “I had a jealous nature in ordinary life, and so after death I am being tortured in the nether

THE DEEDS OF MASTER TETSUGEN 203

world. The suffering is unspeakable. A few days hence, a living bodhisattva will visit Zuiunji. I would be tremendously grateful if you would seek his mercy and have him say a memorial service on my behalf.” Although the family was doubtful about this, just then Tetsugen arrived. Mr Kaba went and saw him, and told him about the above mentioned events. Tetsugen recited a verse and said a memorial service.

The spirit [of the deceased woman] once again took possession. She said, “Thankfully I have received the bodhisattva’s Dharma power, and will now quickly escape from the suffering of transmigration. I beg you to thank him for me.” When she finished speaking, [the possessed relative] collapsed to the ground. She slept through the night and awoke. She remembered nothing, and asked what had happened.

In the spring of the following year (1672), Tetsugen lectured on the Śūram- gama Sutra at Zuiryūji. In the Autumn, he again headed for Edo. The wife of Mr. Ii from Sōun’in founded Kaizōan, and allowed Tetsugen to stay there. (In Shōtoku 3 [1713], she received official government permission and converted the hermitage into a temple.) During a night of meditation, Tetsugen com- posed a verse, which said:

A narrow track runs through a forest of thorns Unawares, I step off into the wide open sky Suddenly I transcend the shining moon and pure breeze And live at peace within the cauldron of boiling water in a furnace of burning embers.

In the Spring of Empō 1 (1673), Tetsugen accepted an invitation from Lord Yamaguchi [Daimyō of Hitachi], and visited his region of Hitachi. At that time Master Yinyuan took ill. Remembering one’s master is tantamount. When Tetsugen heard that [Yinyuan’s] condition was poor, he took to the road, traveling both day and night. When he arrived [at Mampukuji], the master had already died. Tetsugen prayed the memorial service along with the all the monks. It is said that they offered up prayers without ceasing to pay homage [to the master].

Earlier, Master Damei33 had settled in the eastern portion of Ōbakusan, establishing Tōrin’in. His land was remote, and thus safe from the dangers of fire. Master [Damei] wished to protect the wood blocks of the scriptures. Personally writing out the testament, he traded his land with Tetsugen’s, and converted [Tōrin’in] into Hōzōin. Tetsugen was deeply moved and pleased. He built a large storehouse [on the new site], and there stored the wood blocks for the scriptures.

In the Spring of Empō 2 (1674), Tetsugen heard that his father was ill, so he returned home. He administered medicinal infusions and undertook Pure Land practices.34 After his father died, Tetsugen converted the house he had inhabited into Sanbōzenji (Three Treasures Zen Temple),35 and offered up in- cense to his deceased parents.

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Lord Hosokawa Minamoto, governor [of Higo] again invited Tetsugen to come to the castle, and he applauded the purity of Tetsugen’s words and deeds. “No one in the province does not know what sort of monk you are. Truly you are a treasure of the province.” [Lord Hosokawa] emptied his heart and inquired about the Dharma, paying deep homage to Tetsugen. From that time on, [Lord Hosokawa] aided in the printing of the scriptures by donating one thousand gold coins.

In the autumn, Hōzan Saichō36 invited Tetsugen to visit Satsuma prov- ince. [Tetsugen] bestowed the name Fukushōji (Good Fortune and Prosperity Temple) on the large temple there. When asked, he lectured on the Śūramgama Sutra. At that time, some princes from Ryūkyū visited Tetsugen at Fukushōji, and asked him many questions about the essentials of the Dharma.

Lord Kuroshima,37 the governor of Bungo, was Tetsugen’s friend [in the Dharma] from the beginning. He invited Tetsugen to lecture on the sutras at Anrakuji. Tetsugen exalted the Buddha’s commandments with all his might. There were some villainous fellows in that area who deeply despised Tetsugen. They gathered a great many followers from near and far, and tried to inflict harm on him. They even tried to defy the governor. Tetsugen had a lenient heart, so he acted as if he had heard nothing of this. The governor sent officials to escort him [safely] out of the area. He then rounded up the three ringleaders and put them in jail. When Tetsugen heard this, he sent a monk to beg for their release. The governor was moved and said, “If it is my teacher’s wish to repay his enemies with benevolence. . . .” In the end, he pardoned them.

In the Spring of Empō 4 (1676), Tetsugen visited Master Muan. During their mondō (question and answer session), their understanding of the kōan was in agreement, and Tetsugen received inka. In the fourth month, the anniver- sary of his father’s death was coming up, and so he lectured on the Lotus Sutra at Zuiryūji. In the autumn, he again went to Edo. Lord Inaba,38 a councilor to the shōgun heard that Tetsugen had arrived. He sent an offering and asked about the Way. Their conversation came around to the matter of printing the scriptures, and Tetsugen explained the state of affairs. Lord Inaba could not stop praising him.

In the autumn of Empō 6 (1678), Tetsugen was just about to finish up the work of carving the woodblocks [for the scriptures]. Tetsugen then wrote his report to the emperor. He attached it to the sutras and presented it to the Re- tired Emperor Gomizunoo. The emperor was exceedingly pleased and praised it, saying to his retainers, “The volumes of the scriptures are so numerous, and yet he printed them well. One must call his resolve firm and genuine. Truly, [Tetsugen] is a meritorious servant of the Buddhist teachings and will receive good fortune in his next life as well. Such distinguished service to the court is unprecedented.”

At one time, the land for Zuiryūji was crowded by private homes, and it was not good for practicing the Way. Tetsugen was given land by the govern- ment and moved [the temple] there. He built the Daiyūden (main worship

THE DEEDS OF MASTER TETSUGEN 205

hall) and celebrated its completion by lecturing on the Śūramgama Sutra. In no time at all, he built the Senbutsujō (monks’ hall) and the Enbōdo (lecture hall). The grandeur of this temple was the crowning glory of the Zen temples south of the [Yodogawa] river.

It happened that a city dweller out of spite falsely accused a fellow servant of poisoning their master; he eagerly informed the government. Tetsugen was saddened that, although free from guilt, the fellow had been sent to death row. He quickly made an appeal for the man’s pardon. He said, “He is truly without guilt. If there is any clear evidence, then I will submit to the guilt in his stead.” As a consequence, tens of people had death sentences commuted. There was no one who was not moved when they heard about this.

Afterward, Tetsugen attached the “Account of Completing the Scriptures” to the scriptures, and again went to Edo hoping to present it to the Shōgun. In the first month of Tenna 2 (1682), he suddenly told some people, “I will face the great matter [that is, death] at the end of this spring. Therefore, I can- not stay here.” Then accompanied by several disciples, he returned to Zuiryūji. Monks and laypeople from Edo climbed on the shaft [of his cart] and begged him to stay.

That spring there was a terrible famine in the Kyoto/Osaka region, and nu- merous homeless people were out on the streets. Tetsugen was sick at heart over this, and spend a lot of money and grain to save the starving poor. The people he saved from starving to death each day numbered more than ten thousand. A month passed. At the time, people started calling him “the bodhisattva who saves the world.”

On the twenty-ninth day of the second month, Tetsugen suddenly took ill. He did not alter his usual practice of preaching on behalf of the community. As his illness grew worse and worse, he gradually took less food and drink. Various doctors urged medicines on him, but he calmly withdrew from them, knowing he would never recover.

On the seventh day of the third month, Tetsugen gathered all of his dis- ciples to settle his affairs for after his death. Afterward he said, “My work is finished. Fortunately, you will prosper through the years. Be careful not to be- come embroiled in worldly desires. Just continue on the Way, and moment by moment investigate the Great Matter. Such a one is my Dharma heir. Printing the scriptures spreads the wise commands of all the Buddhas. For that purpose, I endured great suffering, and now the [task] is complete. If you pass the scrip- tures on forever, then there is no need to say anything about my teachings.”

Master Muan sent a messenger monk with a letter to Tetsugen asking about his illness. Tetsugen thanked him for his kindness via the messenger. The next day, [Tetsugen] wrote a letter thanking everyone for all they had done to protect the Dharma. During these several days, people came constantly to ask about his illness. They filled the street.

On the twenty-second day, Tetsugen looked for a piece of paper and wrote down a verse. It said:

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Fifty-three years of falling down seven times and being thrown down eight. Mistakenly discussing prajna, My sins stretch up to the heavens. Peacefully floating on a sea of lotuses, I tread through the water across heaven.

When he had finished writing, he passed away peacefully. It was just ten o’clock in the morning. This exactly fit his comment, “I will face the Great Matter at the end of Spring.” Those who knew of this thought it wondrous.

Tetsugen had reached the worldly age of fifty-three, and had worn monk’s robes for 40 springs and autumns. When it came time to change his undergar- ments, his arms and legs were as flexible as normal. For the three days that he was lying in state, Tetsugen’s countenance was as if he were still living. On the day of his cremation, more than one hundred thousand people came to bid him farewell. Each of them brought flowers or incense. As they walked [around the coffin], they made offerings of them. The sound of their wailing shook the forests. People from distant and remote villages, even those who had never actually met the master, could not help but sigh when they heard he had departed this world.

Master Muan and other high-ranking monks from all over wrote verses to express their grief. They lamented that the teachings would probably decline [because of Tetsugen’s death]. Eventually, [his disciples] buried Tetsugen’s re- mains and built a pagoda in the western corner of Hōzōin. This expressed their feeling that, although dead, the master would never forget the scriptures.

Master Gaochuan39 from Bukkokuji once wrote of Master [Tetsugen], “This master’s virtue is difficult to fathom. He was a phoenix among monks and a dragon in the Dharma. He was blessed with much talent and much wisdom. He understood the teachings and followed them. He never shirked his responsibilities, and his merit can encompass a whole generation. He bril- liantly instructed thousands of people, explaining the subtle meanings [of the scriptures]. He published the holy teachings of the Tripitaka without regard for his own sacrifices or his own merit. The Way has been advanced throughout the whole nation, and his fame has permeated the Court. If he was not the rein- carnation of Tzu-po, then he must have been the more ancient Sheng-kung.40 How can one describe his lofty accomplishments? By using the constellations as the letters and the vault of heaven as his tombstone.” People praised this as an accurate account.

Tetsugen’s bearing was impressive. His intentions and behavior were cor- rect, and he was humble about himself. He never corrected others or put on airs. He was affectionate [with his juniors] and harmonious [with superiors]. He never put up barriers, but had a serene disposition, like the shape of a mountain or the calm of the sea. His learning penetrated all three parts of the Scriptures, and his wisdom was far reaching. He must have been an ancient

THE DEEDS OF MASTER TETSUGEN 207

sage born many times who had exhausted his residual karma, or why would he have been like this?

From the time he became a monk at an early age until the day of his death, for forty years Tetsugen worked without a moment’s pause. His intentions to help the [Ōbaku Zen] sect and to promote the teachings never waned over the days and months. Although he earnestly promoted the one Great Matter for the sake of his disciples, he never sanctioned harsh criticism or heated scold- ings. He responded to the illness [of ignorance] and offered the medicine [of the Dharma]. He skillfully used expedient means at great length, but he feared that not even one [disciple] attained to his level. For this reason, when anyone became intoxicated by some frivolity, all they had to do was take one glance at the master’s face. That sobered them up and they understood his meaning.

Tetsugen distributed food and clothing to the poor and satisfied each one’s need. He provided medicine for the sick, without them [needing to] leave their own homes. When he saw an abandoned child on the road, he would entrust it to someone and have them feed and raise the child. When he encountered prisoners on the road, he would petition the authorities for their pardon. This broad compassion to benefit others was simply the product of his nature, and not something he consciously cultivated through effort.

Regarding the printing of the scriptures, Tetsugen was not concerned with [how much effort it took], even if it killed him. He lectured on the sutras and commentaries tens of times. The number of people who heard him [lecture] likely reached tens of thousands. He used all the alms he received to fund the printing of the scriptures, so that on his death, there was almost no money remaining.

Tetsugen founded some eight temples. They are by name: Zuiryūji, Hōzōin, Konzenji (Golden Meditation Temple),41 Kaizōji (Ocean Storehouse Temple),42 Shomatsuji (Small Pine Temple),43 Hōsenji (Treasure Source Tem- ple),44 and Emmeiji (Long Life Temple).45 A number of people entered [the monastery] to become his disciples. Those who received the precepts from him or requested a Dharma name are too numerous to count.

Someone once said to Tetsugen, “Our sect values illuminating the mind and seeing one’s nature, but you are always preaching the sutras and commen- taries. Isn’t that at variance with the teaching of “direct pointing”46? Tetsugen laughed and said, “Isn’t what you say a little simplistic? Zen is the water and the teachings are the waves. When you seize onto Zen and throw out the teachings, it’s like rejecting the waves and seeking just the water. The teachings are the vessel and Zen is the gold. When you seize onto the teachings and throw out Zen, it is like casting off the gold and looking for just the vessel. The waves and the water are not separate. The vessel is itself the gold. How could Zen and the teachings be two things? If you are in close accord with your nature, then even if you teach until Maitreya47 is born in this world, you will never have opened your mouth. Don’t you remember, the Great Enlightened World Honored One

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[the Buddha] said, “From the beginning at the Deer Park until the end at the River Hiranyavati, I never taught a single word.”

There was also once a person who wrote a letter to Dahui Zonggao,48 ask- ing him for a kōan. Dahui replied, saying, “I hear that you are always reading the Perfect Enlightenment Sutra.49 The kōans that I give are all in that sutra. Therefore, if you completely understand that [sutra], why bother reading oth- ers?” The person withdrew unable to answer.

Tetsugen rarely wrote poetry and verse. But when someone came looking for him, he would teach them freely just as the words came to him. He did not need to deliberate, yet his logic was pure and correct, and he penetrated all the subtleties of the Way. He never allowed [his lectures] to be put down in manu- script form. Hence his Yuiroku50 is a mere two fascicles. It is now circulating throughout the world as a part of [the Ōbaku edition of ] the scriptures.

���

I, Hōshū Dōsō, gratefully served Tetsugen the longest, and so am well in- formed about the details [of his life]. When I think about my debt of gratitude for his instructions, it seems no different from heaven sheltering us from above and the earth cradling us from below.

The years have passed peacefully, and already thirty years are gone. Few among the young or the old know the story of Tetsugen’s life. Now that thirty years have passed, most of the people who knew him have died. For this reason, without reflecting on my own incompetence, I have written this short summary in order to state it clearly for later generations.

In the third year of Genroku (1690), I received official government per- mission to publish the scriptures. I attached [Master Tetsugens’ memorial] the “An Account of Completing the Buddhist Scriptures,” and presented it [to the shōgun]. I received funds and finally completed [Tetsugen’s] unfulfilled goal. Shōun,51 one of Tetsugen’s other disciples, received permission from Tetsugen and himself carved the images of 500 arhats.52 In Genroku 8 (1695), he re- ceived land and built a temple. He enshrined the images there, and for that rea- son it is called Ten’onzan Rakanji (Arhat temple).53 He dedicated the temple to Tetsugen and designated him as the founder. It is impossible to fully express the life and deeds of Tetsugen with just brush and ink.

Dated this fourth year of Shōtoku (1714), the first day of the third month. Respectfully written by the humble monk Dōsō.