1. The Establishment of the Rin Zai School of Zen in Japan.

The introduction of Zen into the island empire is dated as early as the seventh century; but it was in 1191 that it was first established by Ei-sai, a man of bold, energetic nature. He crossed the sea for China at the age of twenty-eight in 1168, after his profound study of the whole Tripitaka for eight years in the Hi-yei Monastery the then centre of Japanese Buddhism.

Next a Chinese Zen teacher, I Kung (Gi-ku), came over to Japan in about 810, and under his instruction the Empress Danrin, a most enthusiastic Buddhist, was enlightened. She erected a monastery named Dan-rin-ji, and appointed I Kung the abbot of it for the sake of propagating the faith. It being of no purpose, however, I Kung went back to China after some years.

Thirdly, Kaku-a in 1171 went over to China, where he studied Zen under Fuh Hai (Buk-kai), who belonged to the Yang Ki (Yo-gi) school, and came home after three years. Being questioned by the Emperor Taka-kura (1169-1180) about the doctrine of Zen, he uttered no word, but took up a flute and played on it. But his first note was too high to be caught by the ordinary ear, and was gone wiYout producing any echo in the court nor in society at large.

After visiting holy places and great monasteries, he came home, bringing with him over thirty different books on the doctrine of the Ten-Dai Sect. This, instead of quenching, added fuel to his burning desire for adventurous travel abroad. So he crossed the sea over again in 1187, this time intending to make pilgrimage to India; and no one can tell what might have been the result if the Chinese authorities did not forbid him to cross the border. Thereon he turned his attention to the study of Zen, and after five years' discipline succeeded in getting sanction for his spiritual attainment by the Hu Ngan (Kio-an), a noted master of the Rin Zai school, the then abbot of the monastery of Tien Tung Shan (Ten-do-san).

His active propaganda of Zen was commenced soon after his return in 1191 with splendid success at a newly built temple in the province of Chiku-zen. In 1202 Yori-iye, the Shogun, or the real governor of the State at that time, erected the monastery of Ken-nin-ji in the city of Kyo-to, and invited him to proceed to the metropolis. Accordingly he settled himself down in that temple, and taught Zen with his characteristic activity.

This provoked the envy and wrath of the Ten Dai and the Shin Gon teachers, who presented memorials to the Imperial court to protest against his propaganda of the new faith. Taking advantage of the protests, Ei-sai wrote a book entitled Ko-zen-go-koku-ron ('The Protection of the State by the Propagation of Zen'), and not only explained his own position, but exposed the ignorance of the protestants. Thus at last his merit was appreciated by the Emperor Tsuchi-mikado (1199-1210), and he was promoted to So Jo, the highest rank in the Buddhist priesthood, together with the gift of a purple robe in 1206. Some time after this he went to the city of Kama-kura, the political centre, being invited by Sane-tomo, the Shogun, and laid the foundation of the so-called Kama-kura Zen, still prospering at the present moment.

2. The Introduction of the So-To School of Zen.

AlYough the Rin Zai school was, as mentioned above, established by Ei-sai, yet he himself was not a pure Zen teacher, being a Ten Dai scholar as well as an experienced practicer of Mantra. The first establishment of Zen in its purest form was done by Do-gen, now known as Jo Yo Dai Shi. Like Ei-sai, he was admitted into the Hi-yei Monastery at an early age, and devoted himself to the study of the Canon. As his scriptural knowledge increased, he was troubled by inexpressible doubts and fears, as is usual with great religious teachers. Consequently, one day he consulted his uncle, Ko-in, a distinguished Ten Dai scholar, about his troubles. The latter, being unable to satisfy him, recommended him Ei-sai, the founder of the new faith.

But as Ei-sai died soon afterwards, he felt that he had no competent teacher left, and crossed the sea for China, at the age of twenty-four, in 1223. There he was admitted into the monastery of Tien Tung Shan (Ten-do-san), and assigned the lowest seat in the hall, simply because be was a foreigner. Against this affront he strongly protested. In the Buddhist community, he said, all were brothers, and there was no difference of nationality. The only way to rank the brethren was by seniority, and he therefore claimed to occupy his proper rank. Nobody, however, lent an ear to the poor new-comer's protest, so he appealed twice to the Chinese Emperor Ning Tsung (1195-1224), and by the Imperial order he gained his object.

After four years' study and discipline, he was Enlightened and acknowledged as the successor by his master Ju Tsing (Nyo-jo died in 1228), who belonged to the Tsao Tung (So To) school. He came home in 1227, bringing with him three important Zen books. Some three years he did what Bodhidharma, the Wall-gazing Brahmin, had done seven hundred years before him, retiring to a hermitage at Fuka-kusa, not very far from Kyo-to. Just like Bodhidharma, denouncing all worldly fame and gain, his attitude toward the world was diametrically opposed to that of Ei-sai. As we have seen above, Ei-sai never shunned, but rather sought the society of the powerful and the rich, and made for his goal by every means. But to the Sage of Fuka-kusa, as Do-gen was called at that time, pomp and power was the most disgusting thing in the world. Judging from his poems, be seems to have spent these years chiefly in meditation; dwelling now on the transistorizes of life, now on the eternal peace of Nirvana; now on the vanities and miseries of the world; now listening to the voices of Nature amongst the hills; now gazing into the booklet that was, as he Yought, carrying away his image reflected on it into the world.

Tags: Zen Buddhism

About the Author

Professor of Kei-O-Gi-Jiku University and of So-To-Shu Buddhist College, Tokyo.