WorkShūhō Myōchō

Daitō Kokushi goroku

Sermons and verses of the Japanese master who founded Daitoku-ji, written in Chinese and annotated four centuries later by Hakuin.

by Shūhō Myōchō293 passages held

  • Literary Chinese, the original language
Original title
大燈國師語録
Original language
Literary Chinese

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Overview

In the last month of 1326 by the Japanese reckoning, on the day East Asian Buddhists keep for the Buddha's awakening, Shūhō Myōchō formally opened the hall of Daitoku-ji, his monastery north of Kyoto, and burned incense for the long life of the reigning emperor and of the retired one. That sermon opens this book, a recorded-sayings collection compiled by his disciples and written in classical Chinese, the language of Zen learning in Japan. Shūhō, known by his title Daitō Kokushi, "National Teacher of the Great Lamp", had trained in the Tendai school before turning to Zen under Nanpo Shōmyō, who had studied in China, and he came to awakening on a case about Yunmen Wenyan, the Chinese master whose name runs through his sermons. His record takes the Chinese masters on in their own idiom. It gathers his sermons at Daitoku-ji and, for a short time, at Sōfuku-ji in Dazaifu on Kyushu, his verses and comments on old cases, his exchanges testing monks, and two sections in which he works through the recorded sayings of the Song master Xuedou Chongxian, setting his own brief remarks among Xuedou's. He offered almost none of the gentler expedients teachers used to ease a student in, and pressed instead for the student's own breakthrough. The emperors Hanazono and Go-Daigo both patronised him, and the line that runs from Nanpo through Shūhō to his disciple Kanzan Egen, the founder of Myōshin-ji, is the one nearly every Rinzai teacher in Japan descends from today. The record was printed in an edition of the great Zen monasteries around 1400; the woodblocks were lost in the Ōnin War, and it was printed again in 1621. In the eighteenth century Hakuin Ekaku, the reformer of Rinzai Zen, built a whole commentary, Kaian kokugo, on its sermons and verses. Kenneth Kraft drew on it for the first Western study of Shūhō, Eloquent Zen, in 1992.

Key concepts

What is a "barrier" in Zen?

A barrier is an old case or a single word that a student cannot get past by thinking, only by seeing through it. The classic one belongs to Yunmen: when an old case asks whether the teacher Cuiyan, after a summer of talk, still has his eyebrows, Yunmen's whole comment is the word "Barrier!" When Shūhō opens Daitoku-ji, he says the incense he burns was found inside Yunmen's barrier, the secret that locked monks' mouths.

What is a turning word?

A turning word is a brief reply that turns a situation around, freeing a student who is stuck or showing in a phrase that the speaker has seen through the case. Teachers ask for one: Shūhō quotes Xuedou's image of two dragons fighting over a pearl, where the one with claws does not get it, and asks the assembly to give Xuedou a turning word on why the clawed one fails.

What is the true Dharma eye?

It is the eye that sees the teaching as the Buddha saw it, which Zen says was handed from teacher to student without scriptures. The phrase stands for the whole tradition Shūhō thought he carried. He dedicates the founding of Daitoku-ji to spreading the treasury of the true Dharma eye, and he tests monks with his staff to see whether seeing the staff is the same as having that eye.

What does Shūhō mean by the kindness of the Dharma milk?

It is the debt a student owes the teacher who raised him in the teaching, as a child owes the mother who nursed it. In Zen it marks the bond of succession: the teacher's confirmation makes the student an heir. Shūhō burns his first incense at Daitoku-ji for his teacher Nanpo Shōmyō, the national teacher Daiō, "to repay the kindness of the Dharma milk".

What is a verse on an old case?

It is a short poem a teacher writes on a remembered exchange of earlier masters, not to explain it but to show from the inside what was seen. Shūhō's verses work by images: the moon in a jade pool that does not wait for autumn, a peak hard as iron. A reader meets the case again through the poem rather than through an argument.

Themes of the book

What this book returns to, gathered into themes and ordered by how much of the text each one occupies.

Incense from Yunmen's Barrier

Shūhō opens his monastery by burning incense he says he found inside Yunmen's barrier and carried for twenty years. What a single old case can do to a life, and how such a case is handed on, is what this theme follows.

The incense, he says, was the secret that locked monks' mouths, picked up on a hill near Kamakura and kept hidden in a bag, and he offers it to his teacher Nanpo to repay the kindness of the Dharma milk. The rest of the record keeps testing with cases. He sits down, looks at the assembly and says that meeting like this they are already five world-mountains apart, and if they wait for him to speak, three lives and sixty aeons. He takes up Xuedou's sayings one by one, comments on them, and lists in a separate section the ones that miss.

  • koan
  • koan practice
  • language
  • paradox
  • silence
  • interpretation
  • discernment
  • teacher-student relationship
  • teaching
  • skillful means

Climbing a Tree for Fish

If every being already has the wisdom of a Buddha, what is a monk doing on his cushion waiting to be enlightened? Shūhō asks it of his own monks and will not let them answer easily.

The Buddha, Shūhō reminds the assembly, declared at his awakening that all beings have the wisdom and virtue of the Tathāgata, the fully awakened one. Everyone has a life of their own, rising and sitting, glad and angry by turns. Later descendants, misled by that old man, sit in quiet meditation with their heads stuck in a glue pot, hoping for awakening, which he calls climbing a tree to look for fish. Then he asks whether he has just praised the Buddha or slandered him, and does not settle it.

  • practice
  • zen practice
  • meditation
  • awakening
  • enlightenment
  • buddha-nature
  • direct experience
  • nonattachment
  • spontaneity
  • nonduality

Temple, Season and Throne

His sermons follow the calendar: New Year, the start of the retreat, the farmers' spring, a prayer for the emperor's long life. Whether that is the Buddha's teaching or the world's is a question he lets a monk put to him in so many words.

Shūhō's monastery stood under imperial patronage, and he did not hide it. He burns incense for the long life of the reigning and the retired emperor, and offers the founding to spreading the true Dharma eye under wise rulers. Most of his sermons begin from the day: the turning of the year, the close of the summer retreat, the third month when silkworms and wheat are good. When someone asks whether such talk is Buddhist teaching or worldly teaching, he answers with a farmers' saying about a full harvest.

  • ritual
  • nature
  • time
  • impermanence
  • perception
  • zen buddhism
  • zen
  • spiritual practice

Within this work

passages held
293
distinct concepts
254
by passages held, corpus-wide
#253

What this book thinks together

The wheel takes this book’s leading concepts and shows how often they come up together. The wider the band between two, the more of its passages speak of both. Among them, most often together: “language” and “zen buddhism”.
Concept co-occurrence, strongest first 8 concepts, joined by 27 pairings. 77 pairings reach beyond these concepts and are not drawn.
ConceptPaired conceptShared passages
languagezen buddhism47
koanzen buddhism30
nondualityzen buddhism29
koanlanguage21
teachingzen buddhism21
practicezen buddhism18
awakeningzen buddhism17
languagezen17
languagenonduality14
koanzen13
koanteaching11
nondualityzen11
practicezen11
languageteaching10
koannonduality8
nondualitypractice8
awakeningnonduality7
languagepractice7
awakeninglanguage6
awakeningpractice6
awakeningteaching5
awakeningzen5
awakeningkoan3
nondualityteaching3
koanpractice2
practiceteaching2
teachingzen2

Works held

The author's work in order, this book marked in place. Your-language title first, the original beneath it where the two differ; side chips show which full texts are held.

  1. Daitō Kokushi goroku (大燈國師語録) you are here LZH
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