Constitution

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ZEN MESTEREK ZEN MASTERS 
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href="../index-2.html" target="_parent"> Zen foldal </a> 
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 Shh Mych 
( Dait Kokushi, 12821337)
<img src="https://terebess.hu/zen/hakuin/img/trypt3.jpg"
width="285" height="681"> 
 Portrait
painted by <a href="../hakuin/hakuin2.html"
target="_blank">Hakuin</a> 
 
<img
src="https://terebess.hu/zen/hakuin/img/Daito4.jpg" width="549"
height="480"> 
Dait
Kokushi as a Beggar [<a href="../hakuin/hakuin6.html"
target="_blank">1</a>] [<a href="../hakuin/hakuin56.html"
target="_blank">2</a>] [<a href="../hakuin/hakuin35.html"
target="_blank">3</a>] [<a href="../hakuin/hakuin95.html"
target="_blank">4</a>] by Hakuin
 
 
Dait Kokushi
as a Beggar by
Takane Hidehiro (1952-)

<img
src="https://terebess.hu/zen/angol.gif" width="36" height="25"
border="0">
 The sole Rinzai lineage to flourish to the present day is
the so-called tkan lineage ( / ) of Nanpo Jmy
(12351308), usually known as Dai Kokushi ; his student Shh Mych
(1282-1337), usually known as Dait Kokushi ; and Shh's student
Pgina 2
daito-kokushi.txt
Kanzan Egen (12771360). The term tkan comes from the of Dai, the
t of Dait, and the kan of Kanzan). This lineage has largely shaped Rinzai
Zen practice in Japan, and, through the eighteenth-century master Hakuin Ekaku,
includes every Rinzai Zen master in Japan today.

 
SHUHO MYOCHO [DAITO KOKUSHI] 
Richard Bryan McDaniel: Zen Masters of Japan. The Second Step East. Rutland,
Vermont: Tuttle Publishing, 2013.
<blockquote>
The imperial household had little actual practical power during
the Kamakura Shogunate; the Emperors duties amounted to slightly more than signing
official documents and participating in ceremonial religious rituals; however, the
Court had more than enough to keep itself occupied with internal wrangling.
A complex system of reigning and retired emperors had
evolved, initiated by the Emperor Go-Sanjo. Emperors often came to the throne while
still children and were then pressured to retire in early youth in order to ensure
that they did not acquire any genuine personal power. In the Insei System developed
by Go-Sanjo, the retired Emperorwho technically entered a monastery and became
cloisteredwas still able to exert influence over his younger successor. The
system did not profit Go-Sanjo, as it happened; he died a month after becoming
cloistered.
His son, the Emperor Shirakawa, reigned from 1073 (when he was
20 years old) until 1087, at which time he raised his own son to the throne in
order to protect the boy from the machinations of Shirakawas younger brother who
had ambitions of becoming emperor himself. Although Shirakawa became cloistered,
he was able to wield a great deal of influence over his son. This pattern was to be
followed by subsequent emperors who, after reigning for a period of time, would
retire to a monastery but retain the capacity to exert control over their
successors. Some retired and cloistered emperors even maintained their own armies.
The situation was further complicated by the fact that, depending upon the
longevity of the retired emperors, there could be more than one Cloistered
Emperor trying to exert influence at any given time. Shirakawa, for example, lived
to be 76 years old.
When the Emperor Go-Saga died in 1272, the royal family divided
into two branches, both of which claimed the right to determine who sat on the
chrysanthemum throne. These branches were made up of the descendants and supporters
of Go-Sagas sons, Fukakusa and Kameyama. Fukakusas branch of the family came to
be known as the Jimyoin-to; Kameyamas as Daikakuji-to. Fukakusa became emperor,
but the Daikakuji-to did not relinquish their claims. In order to resolve the
on-going squabble, the Shogunate determined that the two branches would alternately
provide a successor to the throne every ten years.
In 1308, the twelve-year-old son of Emperor Fushimi of the
Jimyoin-to line became the Emperor Hanazono. He reigned for ten years, abdicating
the throne at age 22 in favor of his second cousin, Go-Daigo of the Daikakuji-to
lineage. After abdicating, Hanazono became a cloistered emperor not only in name
but also in fact, dedicating himself to a serious study of Buddhism.
 
Pgina 3
daito-kokushi.txt
The retired Emperor heard a rumor that a Zen master of
exceptional ability had come to the city of Kyoto where, instead of establishing
himself at one of the citys temples, he had chosen to live among the derelicts and
beggars residing under the Gojo Bridge. The emperor was intrigued by the tale and
asked his informant if there were any way that he could identify which of the
beggars was the modest Zen Master. All the informant could tell him was that it was
rumored the master was particularly fond of honeydew melons.
Hanazono disguised himself as a fruit peddler and pushed a cart
laden with melons to the region by the bridge. As the residents gathered around
him, he held up a ripe melon and announced, I will give this melon freely to
anyone who can come up to me and claim it without using his feet.
One of the beggars immediately challenged him, Then give it to
me without using your hands.
It was as much the gleam in the eye of the beggar as his reply
that told Hanazono that he had found the Zen teacher he was seeking. His name was
Shuho Myocho. He would later come to be known as Daito [Great Light] Kokushi
[National Teacher].
When Shuho was only ten years old, he became weary of the
things of childhood and turned to serious studies. He sought a teacher to introduce
him to the doctrines of Buddhism and began to practice meditation. He was only
slightly older when he went on a pilgrimage to various monasteries and hermitages
in Japan. While residing at a monastery in Kamakura, he had an initial awakening
which deepened his resolve to come to full enlightenment.
Around 1304, Shuho came to Kyoto where he was accepted as a
student of Nampo Jomyo (whose posthumous nameDaio Kokushiis easily confused with
Shuhos). Nampo assigned the young man the koan known as Ummons Kan! The full
koan consists of the replies of three students to a question posed by Suigan Reisan
[Cuiyan Lingcan]. Suigen had been head monk under Seppo Gison [Xuefeng Yicun] at
the time Ummon [Yunmen Wenyan] was also a student of Seppo [Cf. Zen Masters of
China, Chapter Nineteen]. Suigen had given the encouragement talks during a
meditation retreat, and, once the sesshin was over, he asked three of the
participants, Long have I lectured you these past days. Now, tell me, has Suigan
any eyebrows?
The first monk replied, A thief surely knows in his heart that
he is a thief.
The second monk said, Rather than falling out from all that
talking, they have grown longer!
And Ummon simply shouted, Kan! [literally, barrier or
gate as at a border crossing].
After concentrating on Kan! for ten days, Shuho came to a
deep awakening. He later wrote that in penetrating the koan he came to a state of
non-duality in which all opposites were reconciled; the whole of the Dharma, he
declared, was clear to him. Bathed in sweat, he rushed to express his understanding
to his teacher. But before he had a chance to speak, Nampo was able to tell from
his deportment that he had attained enlightenment.
I had a dream last night, Nampo told him, in which it seemed
that the great Ummon himself had come into my room. And here today you area second
Pgina 4
daito-kokushi.txt
Ummon!
Shuho, embarrassed by the compliment, covered his ears and fled
from his teachers chamber. But the next day he returned and presented Nampo with
two poems he had written to commemorate his achievement:
<blockquote>
Having once penetrated the cloud barrier [kan], 
The living road opens out north, east, south, and west. 
In the evening resting, in the morning roaming, neither host nor guest. 
At every step the pure wind rises.
Having penetrated the cloud barrier [kan], there is no old
road, 
The azure heaven and the bright sun, these are my native place. 
The wheel of free activity constantly changing is difficult to reach. 
Even the golden-hued monk [Kasyapa] bows respectfully and returns. 
(Dumoulin, Heinrich. Zen Buddhism: A History
Japan, p. 186.)
</blockquote>
Kasyapa, or Mahakasyapa, was the monk to whom the Buddha, in
the legendary Flower Sermon, had first passed on the enlightenment tradition. The
story is told in the Prologue of Zen Masters of China.
Nampo recognized Shuho as his heir and expressed confidence
that now his teaching would persist. He then advised the younger man to refrain
from taking students for another twenty years; instead, he should use the time to
continue his meditation and deepen his understanding. When Nampo died, Shuho left
the monastery and spent the next twenty years residing among the indigent, beggars,
and street people in Kyoto until the Emperor Hanazono found him under the bridge at
Gojo.
Shuho, who in addition to being a master of meditation was also
a talented poet and calligrapher, described this time of homelessness in verse:
<blockquote>
Sitting in meditation 
one sees people 
crossing and re-crossing the bridge 
just as they are.
</blockquote>
Hanazono eventually became Shuhos disciple, but first it was
necessary for the two to acquire an understanding of their relative status. On one
occasion, early in their acquaintance, Shuho was seated with Hanazono. Both were on
the same level. Protocol would have had it that under normal circumstances the
commoner would be below the Emperor, who would be seated on a raised platform.
Hanazono, perhaps to draw Shohos attention to the honor being paid him, remarked
casually, Is it not wondrous that a Zen master should sit at the same level as an
Emperor?
Is it not wondrous that an Emperor should sit at the same
level as a Zen master, Shuho shot back.
Pgina 5
daito-kokushi.txt
Hanazono donated grounds for a new temple to be called
Daitokuji, and Shuho was installed as its first abbot. Both Hanazono and the
reigning emperor, Go-Daigo, attended the dedication ceremony officially opening the
temple. Shuho would remain at Daitokuji for the rest of his life except for a
period of one hundred days during which he acted as abbot of Nampo Jomyos temple,
Sofukuji.
Shuho taught his students to seek their original countenance,
what the Sixth Patriarch in China had called ones face before ones parents were
born.
<blockquote>
the original countenance that you had before you were born
of your mother and father! Before you were born of your mother and father means
before your mother and father were born, before heaven was separated from earth,
before I took on human form. Your original countenance must be seen. 
</blockquote>
As with the classical Chinese teachers of the Tang dynasty,
Shuho maintained that awakening was central to Buddhist practice. In a document
called Daitos Testament, he reminded his students, You have come here not for
food or clothing but for religion. As long as you have a mouth, you will have food;
as long as you have a body, you will have clothes. Dont concern yourself with
these. Be mindful throughout your waking hours; time flies like an arrow, dont
waste it with concern over worldly matters. He went on to tell his disciples that
even if they were to become the abbots of wealthy monasteries and received the
respect of the laity and nobility, even if they were rigorous in their practice of
meditation and ritual activities, but they lacked awakening, they were no more than
members of the tribe of evil spirits. Conversely, if they were poverty stricken,
lived in a ramshackle hermitage, and ate only what wild food they gathered in the
forests and yet they were awakened, then they would be one who meets me face to
face and repays my kindness.
He established a daily schedule of periods of zazen, sutra
recitation, and other activities that rivaled the rigors of Chinese monasteries.
However, while the monks in China and India limited themselves to only two meals a
day, Shuho accommodated the conditions in Japan and permitted a small evening meal
that was referred to as medicine.
In his instructions to his students, Shuho stressed the
importance of proper posture and the traditional cross-legged sitting associated
with meditation. However, in his fifties he sustained an injury to his leg that
prevented him from assuming these postures. When he was in his final illness, he
forced his legs into the lotus posture, breaking his bone [a similar story is told
of Ummon]. The injured leg bled and the pain was severe, but he sat calmly and took
up a brush to compose his death poem
<blockquote>
I have cut off buddhas and patriarchs; 
The Blown Hair [Sword] is always burnished; 
When the wheel of free activity turns, 
The empty void gnashes its teeth. 
Pgina 6
daito-kokushi.txt
 (Miura and Sasaki, Zen Dust, p. 234.)
</blockquote>
After completing the poem, he passed away at the age of
fifty-six.
</blockquote>

 
DOC: <a
href="https://terebess.hu/zen/mesterek/Daito.doc" target="_blank">Eloquent Zen:
Dait and Early Japanese Zen </a> 
by Kenneth Kraft 
University of Hawaii Press, Honolulu, 1992.

 

The Original
Face 
A SERMON BY DAITO KOKUSHI 
Translated by Trevor Leggett 
IN: <a href="Leggett-First-Zen-Reader.pdf" target="_blank">A FIRST ZEN
READER </a>(PDF) 
Charles E. Tuttle, Tokyo, 1960, pp. 19-22.
<blockquote class="style9">
 "THE ORIGINAL FACE" is a sermon delivered to the Empress Hanazono by Zen
master Myocho, who is best known under the name bestowed upon him by the emperor:
Daito Kokushi. Kokushi means literally "teacher of the nation." Daito (1281-1337)
was one of the great lights of the Rinzai sect in Japan. He hid himself for some
time, disguised as a beggar, to evade fame. 
</blockquote>
THE ORIGINAL FACE
ALL ZEN students should devote themselves at the beginning to
zazen (sitting in meditation). Sitting in either the fully locked position or the
half-locked position, with the eyes half-shut, see the original face which was
before father or mother was born. This means to see the state before the parents
were born, before heaven and earth were parted, before you received human form.
What is called the original face will appear. That original face is something
without colour or form, like the empty sky in whose clarity there is no form.
The original face is really nameless, but it is indicated by such
terms as original face, the Lord, the Buddha nature, and the true Buddha. It is as
with man, who has no name at birth, but afterwards various names are attached to
him. The seventeen hundred koan or themes to which Zen students devote themselves
are all only for making them see their original face. The World-honoured One sat in
Pgina 7
daito-kokushi.txt
meditation in the snowy mountains for six years, then saw the morning star and was
enlightened, and this was seeing his original face. When it is said of others of
the ancients that they had a great realization, or a great breaking- through, it
means they saw the original face. The Second Patriarch stood in the snow and cut
off his arm to get realization; the Sixth Patriarch heard the phrase from the
Diamond Sutra and was enlightened. Reiun was enlightened when he saw the peach
blossoms, Kyogen on hearing the tile hit the bamboo, Rinzai when struck by Obaku,
Tozan on seeing his own reflection in the water.
All this is what is called "meeting the lord and
master." The body is a house, and it must have a master. It is the master of
the house who is known as the original face. Experiencing heat and cold and so on,
or feeling a lack, or having desires--these are all delusive thoughts and do not
belong to the true master of the house. These delusive thoughts are something
added. They are things which vanish with each breath. To be dragged along by them
is to fall into hell, to circle in the six paths of reincarnation. By going deeper
and deeper into zazen, find the source of the thoughts. A thought is something
without any form or body, but owing to the conviction of those thoughts remaining
even after death, man falls into hell with its many pains, or suffers in the round
of this changing world.
Every time a thought arises, throw it away. Just devote yourself
to sweeping away the thoughts. Sweeping away thoughts means performing zazen. When
thought is put down, the original face appears. The thoughts are like clouds; when
the clouds have cleared, the moon appears. That moon of eternal truth is the
original face.
The heart itself is verily the Buddha. What is called
"seeing one's nature" means to realize the heart Buddha. Again and again
put down the thoughts, and then see the heart Buddha. It might be supposed from
this that the true nature will not be visible except when sitting in meditation.
That is a mistake. Yoka Daishi says: "Going too is Zen; sitting too is Zen.
Speaking or silent, moving the body or still, he is at peace." This teaches
that going and sitting and talking are all Zen. It is not only being in zazen and
suppressing the thoughts. Whether rising or sitting, keep concentrated and
watchful. All of a sudden, the original face will confront you.
 


<a name="m"
id="m"></a><img
src="https://terebess.hu/zen/magyar.gif" width="36" height="25"
border="0">
Dait Kokusi "Vgs
figyelmeztetsei" 
Fordtotta: Tth Andrea
<blockquote>
Pgina 8
daito-kokushi.txt
 "Ti, mindannyian, akik eljttetek ehhez a hegyhez! 
Ne felejtstek el, hogy az t miatt vagytok itt s nem 
a ruhzkods vagy az lelem miatt! Ha van vllatok, 
ruhban nem fogtok hinyt szenvedni; ha van sztok, 
lelemben szintn nem lesz hinyotok. Arra trekedjetek 
a nap minden rjban, hogy megismerjtek 
a megismerhetetlent. Elejtl a vgig mindent 
rszletesen vizsgljatok meg. Az id gy repl, akr 
egy nylvessz, teht figyeljetek oda arra, hogy energitokat 
ne vesztegesstek el jelentktelen dolgokra. 
Legyetek figyelmesek! Legyetek figyelmesek! 
Miutn ennek az reg szerzetesnek a zarndoktja 
vget r, kzletek nhnyan hatalmas 
templomok vezeti lesztek, amelyek plete csodlatos, 
knyvtra risi, arannyal s ezsttel dsztettek, 
s sok lelkes hvet szereztek majd magatoknak. 
Msok taln a sztrk tanulmnyozsnak, 
ezoterikus nekeknek, folytonos meditcinak s 
az rzkels szigor megfigyelsnek szentelik 
letket. Brmit is cselekedjetek, ha szellemeteket 
nem a buddhk s a ptrirkk csodlatos s tovbbvihetetlen 
tjnak szentelitek, akkor megtagadjtok 
az oksgot s sszeomlik a tants. Az 
ilyen emberek rdgk s sohasem lehetnek igaz 
kvetim. Azok viszont, akik sajt dolgaikkal foglalkoznak, 
sajt szemlyisgket csiszoljk, lhetnek 
akr az orszg legtvolabbi rszn, ehetnek 
akr nyers zldsgeket s lhetnek akr sszetkolt 
kunyhkban, mgis naponta tallkoznak hagyomnyaimmal 
s hlsan fogadjk tantsomat. 
Ki tehetn meg ezt knnyedn? Dolgozzatok kemnyebben! 
Dolgozzatok kemnyebben!" 

</blockquote>

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