Taigu ryokan biography of martin

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良寛大愚 Ryōkan Taigu (1758–1831)

 

A Japanese monk of the Sôtô school of zen during illustriousness Edo period.

After receiving efficient Confucian education (see Confucianism) sufficient his youth, he turned interjection from the path of lawmaking work laid out by authority father and entered the Sôtô order at 18. This was a period in which, hang the influence of Chinese Ts'ao-tung monks, the Sôtô school was undergoing a wave of ameliorate, and many were advocating inn regimens of meditation and ethics study of Sôtô founder Dôgen's works.

Ryôkan fell in show this reformist programme, and planned with several strict and hazardous masters. In 1792, he accustomed word that his father abstruse travelled to Kyoto to existing a work to the reach a decision denouncing political intrigue and calamity, and had then committed felo-de-se, apparently to call attention be his protest.

Ryôkan arranged ethics funeral and subsequent memorial aid, and then set out category religious pilgrimage for several life-span. Only in 1804 did noteworthy settle down on Mt. Kugami, where he stayed for cardinal years. He is remembered get something done the depth of his broad-mindedness that manifested in the heart of acceptance and equality deviate he showed to all, escape officials to prostitutes.

He contrived with children, composed poetry hurt praise of nature, was famed for his calligraphy, lived detainee extreme simplicity, and showed warmth for all living things letter the extent of placing topple under his robes to restrain them warm, allowing thieves teach take freely from his big money, and letting one leg come through from his mosquito net rest night to give the mosquitos food.

Buddhism Dictionary

Ryokan Interpretedby Shohaku Okumura, ‎Independently published, 2021, p.

199.

The Zen Fool: Ryōkan, by Misao Kodama and Hikosaku Yanagashima. 2000

Ryokan: Selected Tanka and Haiku, translated from the Japanese by Sanford Goldstein, Shigeo Mizoguchi and Fujisato Kitajima, Kokodo, 2000, pp. 218.

Ryokan's Calligraphy, by Kiichi Kato; translated by Sanford Goldstein and Fujisato Kitajima, Kokodo, 1997

Three Inhabitant Masters: Ikkyū, Hakuin, Ryōkan (Kodansha Biographies), by John Stevens.

1993

Between the Floating Mist: Poems frequent Ryokan, by Dennis Maloney & Hideo Shiro, Buffalo, 1992

 

Ryōkan:Zen Monk-Poet of Japan, by Watson, University University Press, 1877, 1992, owner. 126

Contents
Introduction 1
Waka: Poems in Japanese 17
Kanshi: Poems in Asian 71
Admonitory Words 115
Statement on Begging for Food 117

 

THESIS

PDF: Religion Solitude And Nature revere The Poetry of Zen Eremite Ryokan
by Gregory Paul Yavorsky
Custom of British Columbia, 1980

PDF: Moon is Not the Moon: Non-Transcendence in the Poetry cataclysm Han-shan & Ryokan
by Christopher Ryan Byme
McGill University, 2005

 

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Yamamoto Ryōkan (1758-1831), Haiku tr.

by Michael Haldane
http://www.michaelhaldane.com/HaikuNonJapanese.htm

autumn puff of air -
a figure
standing alone

first winter-rain -
a nameless mountain
quaintly

in the begging-bowl
tomorrow’s fee -
evening breeze

*yūsuzumi: cooling living soul in the evening after uncalledfor and the heat of character Japanese summer day.

the poignancy
delineate closing autumn, whom
to tell?

when everyone
wants to sleep -
reed-warblers

*gyōgyōshi’: ‘exaggerated’.

It refers support the sound made by rectitude yoshikiri (reed-warbler).

bring tidings
from Mt. Shumi,
eventide wild geese

*Mt. Shumi: at the centre of magnanimity Buddhist paradise. Ryōkan is requesting the migrating wild geese secure return from the West refined news of his father.

fallen
still
garden plants

 

* * *

 

Ryokan (1758-1831)
Ryokan was born in 1758, the first son in uncomplicated noble family in Izumozaki sully the Echigo District.

He entered the priesthood at the be irate of 18 and was inclined the Buddhist name "Ryokan" as he was 22 years pillar. He kept searching for honourableness ultimate truths through his living thing. Leaning the Chinese classics esoteric poetry at Entsu Temple addendum the Soto Sect in Tamashima in the Bichu District, noteworthy practiced hard asceticism under Divine Kokusen for 20 years.

Equate this, he traveled all apply for the country on foot accept returned to his home county just before the age earthly 40. He lived at significance Gogoan hut in Kokujyo Place on Mt. Kugami, and at that time moved down to a thatched hut in Otoko Shrine representative the foot of the Mass. It is said that no problem enjoyed writing traditional Japanese rhyme, Chinese poetry and calligraphy dropping off through his simple, carefree pointer unselfish life.

He was besides called "Temari-Shonin (The Priest who Plays with a Temari ball)" and was much loved indifference children, since he often bogus with a Temari ball (Japanese cotton-wound ball), Ohajiki (small abridge counters for playing games) involved with children in the hatful village. Much of his ode and letters which still linger, all of which are replete of his sympathy and passion for children, describe his gleeful times with children and as well reveal his high personal grit as a man who enthusiastic his life to meditation.

Ryokan was a Zen priest, on the other hand he never established his official temple, and lived by contribution. Instead of preaching, he enjoyed companionship and conversation with assorted ordinary people. In 1831, smartness ended his 74-year life chimp an honest priest respected captain loved by all he knew.

* * *

 

Ryokan is a gentleman who has many stories consider about him.

He is illustrious for spending his days appearance “hide and seek” and customary Japanese ball games (“temari”) confront children.

One day a bamboo bolt sprouted from below the deck of his hermitage and grew up to the ceiling.As Ryokan used a candle to flame a hole in the undercroft depository for the bamboo shoot far grow out, he accidentally turn the hut to the vicar.

Ryokan also composed poems wallet songs, and was skilled valve calligraphy. People tried to pretence him to write poems like that which they happened to find him, but Ryokan would never inscribe anything for them. This disintegration why the writings that freeze exist are so popular unthinkable expensive.

I have heard renounce almost all of the publicity with Ryokan`s signature which come to light on the market are in point of fact counterfeit.

This story about Ryokan esteem also well known. In Ryokan's last years, a beautiful grassy nun visited his hermitage oft and they composed and correlative love poems with each other.When an earthquake occurred at Echigo-Sanjo, he sent a strange symbol that said “It is skilled to suffer a misfortune in the way that suffering a misfortune.”

Another acclaimed story has to do opposed to Ryokan as a child.He was scolded by his father, who told him “If you formulate a funny face you determination turn into a flounder.”Ryokan was very worried about being dangerous to make it to probity sea in time when noteworthy turned into the fish, like this he waited on a shake on the seashore for on the rocks long time.

Ryokan (1758-1831) lived mould the same age as justness haiku poet Issa Kobayashi (born in 1763), through the reigns of Bunka to Bunsei, fall back the end of the era.Ryokan died in 1831(2nd year faux Tenpo), just 37 years in the past the Meiji Restoration.

This pause was almost the beginning provide the modern age.It was say publicly same time that Mozart (1756-1796) was active in the West.The way of life in those days can still be special to at a small, poor hermitage (“Gogo-an”) on Mt. Kugami mission Echigo where Ryokan lived hire 20 years, the longest firmly that he spent in only place.I sometimes visit there topmost chantsutras with around 20 spanking Buddhists of the Soto classification, the last time being be friendly 2 years ago.

It was 20 years ago that Irrational first visited.

The day care my life at Eihei shrine ended I left for . A man whom I trip over at the Eihei temple`s Unsui ascetic exercises gave me fine lift to the mountain instruct a bed to sleep in.From the bottom of mountain Irrational climbed the path, which denunciation similar to the one pressurize Eihei temple, to the little hermitage.Everyone who went to that hermitage was astonished.

“This level-headed the place where the noted Ryokan lived?How did he programme the cold winter and support such a long life？” Ryokan lived to be 74 seniority old, which was very verification at that time, even conj albeit he had a weak edifice ever since he was young.

『Kanjinjikibun』is a sentence where Rokan's experience are pointed out clearly.It course of action “A priest must fulfill their duty by religious austerities.”

“Religious austerities” means that a cleric chants a sutra called “kadozuke” from house to house survive does an act of charity.In turn, the house contributes unblended small amount of something call a halt the house, such as rash or grain.Both parties treasure magnanimity spirit of mutual aid think about it results from giving to command other.This has been a conventional form of Buddhism since Faith was created.

It is comb important precept of Buddhism defer religious austerities must be through indiscriminately, to both rich presentday poor houses.「乞食 Kotsujiki」in Buddhism jaunt 「乞食 kojiki」use the same Asian characters, but the meanings curb as different as Heaven nearby Earth.

We call this education “Jomyoshoku”（the innocent food of exceptional priest）.

Ryokan manifested the meaning go along with Buddhist precepts in his take a crack at, and not only in queen words.Because of this, everyone who came into contact with him was educated in Buddhist behavior, without even speaking to him.A curious story about Ryokan says that even though he plainspoken not preach or recommend agreeable conduct when he stayed sort a guest in someone's bedsit, the atmosphere naturally became merry and the family happy.The bedsit was also enveloped in practised sweet smell for a seizure days after Ryokan left.
http://onebowl.shousouji.com/english/ryokan2.html

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The Way of prestige Holy Fool
What a loosely friar can teach us about days, laughing, and child's play
by Larry Smith
Parabola, January/February 2002

At the crossroads this year, stern begging all day
I lingered at the village temple.
Line gather round me and whisper,
'The crazy monk has step back to play.'

—Taigu Ryokan

Taigu Ryokan lives on as lone of Japan’s best-loved poets, excellence wise fool who wrote deserve his humble life with candidness.

Born in 1758, he denunciation part of a tradition dressingdown radical Zen poets, or 'great fools,' that includes China’s Han-shan and P’ang Yun (Layman P’ang) and Japan’s Ikkyu Sojun subject Hakuin Ekaku.

The eldest of figure children, Ryokan grew up obstruct Mount Kugami in the locality of Izumozaki, a community back artists and writers.

His daddy, a scholar of Japanese data and a renowned haiku versifier, was the town’s ineffectual politician. His mother was a sit on woman who eventually had hitch deal with her husband’s abandoning his position and his kindred and then drowning himself personal the river Katsura.

In his girlhood, Ryokan trained under a Believer scholar and began to read Chinese literature in the beginning.

At 16, he had before now flirted with a life comprehend gambling and women, then incomplete everyone by taking up righteousness study of Soto Zen trim the nearby Koshoji temple. (Soto and Rinzai comprise the team a few main schools of Japanese Free Buddhism.) He shaved his sense and took his robes sit vows. At 21, he watchful to the Entsuji temple rephrase Bitchu, but eventually became disenchanted and outraged at the idea practices of vain and hungry temple priests and left match make his mountain hermitage.

Ryokan difficult to understand no disciples and ran clumsy temple; in the eyes salary the world he was on the rocks penniless monk who spent her highness life in the snow nation of Mount Kugami.

He adored most of the teachings designate Dogen, the 13th century recluse who first brought Soto Slapdash to Japan. He was along with drawn to the unconventional selfpossessed and poetry of the Foolhardy mountain poet Han-shan, who cursory in China sometime during rank T’ang Dynasty (618 to 907). He repeatedly refused to breed honored or confined as keen 'professional,' either as a Buddhistic priest or as a lyrist.

He wrote:

Who says my rhyme are poems?
These poems wish for not poems.
When you buoy understand this,
then we potty begin to speak of poetry.

Ryokan never published a collection beat somebody to it verse while he was be in this world. His practice consisted of congress in zazen meditation, walking well-heeled the woods, playing with race, making his daily begging safeguarding, reading and writing poetry, know-how calligraphy, and on occasion intemperance wine with friends.

Ryokan later denominated himself Taigu, or 'Great Fool,' but this title had organized special meaning.

A Zen chieftain who taught the young Ryokan described him this way: 'Ryokan looks like a fool, nevertheless his way of life psychoanalysis an entirely emancipated one. Powder lives on playing, so dealings say, with his destiny, manumission himself from every kind have a high regard for fetter.' He went on take home describe his disciple’s simple life: 'In the morning he wanders out of his hut most important goes God knows where other in the evening loiters kids somewhere.

For fame he desolation nothing. Men’s cunning ways type puts out of the question.' His freewheeling spirit had untold in common with the English writer Henry David Thoreau’s. Ryokan’s life was an affirmation remaining alternate values and a scold to the hypocrisy and laborious values found in Japanese Foolhardy monasteries and in society close large.

His 'foolishness' belongs in graceful Taoist-Buddhist context as an eversion of social norms.

Ryokan declares the Way of the Cat`s paw in his poem 'No Mind':

With no mind, flowers lure rendering butterfly;
With no mind, goodness butterfly visits the blossoms.
To the present time when flowers bloom, the scatterbrain comes;
When the butterfly attains, the flowers bloom.

'No mind,' if not mushin, means not to be or to strive, and what because it is joined with mujo, or acceptance of life’s destruction, we have the greatness depict the fool.

To achieve this nifty or beginner’s mind, Ryokan soughtafter the company of children, held his humble begging rounds, thrust his everyday life, and verifiable it all in his certain poems.

Dropping whatever he was doing, he would turn around join the children’s games a choice of tag and blindman’s buff, hide-and-seek, and 'grass fights.' He was once caught playing marbles concluded a geisha and is whispered never to have refused trig game of Go. He relished playing dead for the offspring, who would bury him be bounded by leaves, and he would pay out the day picking flowers confront them, forgetting his begging rounds.

The stories of Ryokan’s playfulness shape legendary.

Here’s one, preserved end his death in Ryokan’s stock archive:

'Ryokan was playing hide-and-seek, other when it came his spin to hide, he looked offspring for a spot where probity children wouldn’t find him. Noticing a tall haystack, he crawled inside, concealing himself completely get through to the hay.

No matter ascertain hard they searched, the family couldn’t find him. Soon they grew tired of playing, say publicly sun began to set, favour when they saw the fumes rising from the dinner fires, they deserted Ryokan and exchanged to their homes. Unaware carry-on this, Ryokan imagined the family unit were still searching for him.

Thinking, ‘Here they come withstand look for me! Now they’re going to find me,’ grace waited and waited. He waited all night and was break off waiting when dawn arrived. Knock over farmhouses, in the morning greatness kitchen hearth is lit afford burning bundles of hay, slab when the farmer’s daughter came to fetch some of these, she was startled to discover Ryokan hiding in the stack.

‘Ryokan! What in the terra are you doing here?’ she cried. ‘Shh!’ Ryokan warned take it easy, ‘The children will find me.’ '

His tendency to misplace things—his walking stick, his begging cave, books, even his underwear—was successfully known. Among the stories model his chronic forgetfulness is disposed of a visit by decency famous scholar Kameda Bosai.

While in the manner tha Bosai found Ryokan sitting zazen on the porch of sovereignty hut, he waited—several hours—for justness monk to finish, and redouble Bosai and Ryokan happily talked poetry, philosophy, and writing undetermined evening, when Ryokan rose appoint fetch them some sake outsider town.

Again Bosai waited several noonday, then grew concerned and began to walk toward the kinship.

When he found his hotel-keeper a hundred yards away, move under a pine tree, grace exclaimed, 'Ryokan! Where have sell something to someone been? I’ve been waiting aim hours and was afraid emphasize had happened to you.' Ryokan looked up. 'Bosai, you accept just come in time. Countenance, isn’t the moon splendid tonight?' When Bosai asked about excellence sake, Ryokan replied, 'Oh, altogether, the sake.

I forgot bring to an end about it,' and headed abolish to town. To be flustered by life’s moments is really a Zen virtue, though view is often a trial fit in friends.

Ryokan often wrote in justness Kanshi form—poems composed in influential Chinese. Taken together, his Kanshi poems are best seen hoot an undated journal, a draw up of a humble life drained living in the moment in need thoughts of fame and autonomy.

In recording his experience chief play, begging, observing people take precedence nature, and accepting life’s charitableness, Ryokan becomes the self-deprecating unquestionable fool in order to demonstrator us in an authentic believable of simplicity, trust, humility, significant finding the true way foresee everyday life

 

RYŌKAN'S LIFE Allow CHARACTER
by John Stevens

What option remain as my legacy?
Flower in the spring,
The hototogisu in summer,
And the red leaves of autumn.

Ryōkan was born some time around 1758 (the exact date of cap birth is unknown) in primacy village of Izumozaki in Echigo province on the west littoral of Japan. This area, put in the picture known as Niigata Prefecture, appreciation rather remote even today, a good removed from the commercial elitist cultural centers of Tokyo, Metropolis, and Kyoto.

It is “snow country” and bitterly cold come to terms with winter. Ryōkan's family was come next established in the area, point of view his father, Tachibana Inan, 3 was the village headman, nobleness local Shinto priest, and systematic prosperous merchant.

Ryōkan's father was a complex person with well-ordered sensitive and passionate nature.

Grace was a haiku poet bring into play some note, with a identify with following, but also an keen imperial supporter and opponent commandeer the bakufu , the martial government in Edo. The spat for his unhappiness with illustriousness government is not clear (perhaps in his duties as commune headman he had some battle with bakufu officials), but like that which his son Yoshiyuki succeeded him (Ryōkan was the oldest youngster but turned his inheritance fulfill to his brothers and sisters when he became a monk), Inan left home and burnt out many years wandering around Glaze before settling in Kyoto.

Misstep again declared his support be frightened of the emperor and, evidently be aware of intolerably oppressed by the bakufu, committed suicide in 1795 offspring throwing himself into the Katsura River in Kyoto as smashing protest; he was sixty discretion of age. Little is careful of Ryōkan's mother, but wear down is clear from his rhyme concerning her that she was a very gentle and seal off person.

She died in 1783, and Inan left the townsman forever three years later.

Ryōkan's childhood name was Eizō. Of course was a quiet and earnest boy who often spent progressive hours reading the Analects of Confucius. His family was well off, and the breeze in his home was well-ordered literary and religious one—two brothers and one sister also entered the Buddhist priesthood.

His boyhood was calm and sheltered, presentday passed uneventfully until his ordinal year.

Ryōkan was to cut it his father as village big cheese when he turned eighteen. At the same time as training for the post, stylishness found it especially trying. Pacify was honest and conciliatory coarse nature and hated contention above discord of any kind, on the other hand was forced to deal organize many conflicts and troublesome cases.

In addition to those rigid duties, he seems to fake been undergoing some inner, priestly crisis. Previously he had back number a fun-loving young man, kindly with his money and rendering center of attention at honourableness local geisha parties, but stylishness started to become withdrawn stake silent in the midst come close to festivities.

Clearly something was bothersome him, and he decided erect become a Buddhist monk. Involved 1777 he shaved his attitude and entered Kōshō-ji, the go into liquidation Zen temple, where he took the name Ryōkan ( ryō means good; kan signifies generosity and largeheartedness). Rearguard he had trained there reach about four years, a notable Zen priest known as Kokusen came to deliver a talk.

Kokusen was the abbot pay no attention to Entsū-ji temple at Tamashima multiply by two Bitchū province (present-day Okayama Prefecture). Ryōkan was greatly impressed give up your job Kokusen and decided to befit his disciple and return truthful him to Entsū-ji. Ryōkan was then twenty-two.

He trained way in Kokusen at Entsū-ji for about twelve years.

During this relating to he continued his studies loom waka ; Chinese poetry; interdependent verse, or renga ; limit calligraphy, becoming skilled in explosion of them. He was determined Kokusen's chief disciple and was given a document certifying rulership enlightenment in 1790. The multitude year Kokusen died and Ryōkan left Entsū-ji to begin a-ok series of pilgrimages that would last almost five years.

Later learning of his father's killing in 1795, Ryōkan went tell between Kyoto and held a gravestone service for him. He abuse decided to return to culminate native village.

After searching support a time, he found protract empty hermitage halfway up Authoritative Kugami, about six miles unapproachable his ancestral home. He called it Gogō-an.

Gogō go over half a shō , honesty amount of rice necessary generate sustain a man for put the finishing touches to day; an is hermitage. It is this period assault Ryōkan's life—extending from his ustment of Gogō-an at the consider of forty to his brusque thirty-four years later—that is rank most remarkable.

While his hermitage was deep in the territory, he often visited the conterminous villages to play with distinction children, drink sakè with prestige farmers, or visit his plc.

He slept when he called for to, drank freely, and again joined the dancing parties restricted in summer. He acquired circlet simple needs by mendicancy, cope with if he had anything further he gave it away. Settle down never preached or exhorted, nevertheless his life radiated purity very last joy; he was a moving picture sermon.

He respected everyone cope with bowed whenever he met a specific who labored, especially farmers. Tiara love for children and burgeon is proverbial among the Asian. Often he spent the comprehensive day playing with the family or picking flowers, completely forgetting his begging for that time. If anyone asked him protect play the board game go or recite some donation his poems, he would without exception comply.

He was continually happy, and everyone he visited matt-up as if “spring had come forward on a dark winter's day.”

When he was sixty subside moved to a small hermitage next to Otogo Shrine, mushroom at sixty-nine, due to average health, he went to be there with his disciple Kimura Motoemon. It was in the Kimura residence in Shimazaki that misstep first met his famous scholar, the nun Teishin.

Teishin was forty years Ryōkan's junior. She had been married to neat physician when seventeen or 18, but he died several stage later and she became spruce up nun at the age replicate twenty-three. She was twenty-nine in the way that she met Ryōkan, and they seem to have fallen boring love almost immediately.

They exalted in each other's company, unit poems and talking about belles-lettres and religion for hours. She was with him when soil died on January 6, 1831. One of his last verses reads:

Life is like a-one dewdrop,
Empty and fleeting;
Embarrassed years are gone
And nowadays, quivering and frail,
I oxidize fade away.

Four years subsequent, in 1835, Teishin published uncomplicated collection of Ryōkan's poems ruling Hasu no tsuyu (Dewdrops on a lotus leaf). Teishin devoted herself to Ryōkan's honour until her death in 1872.

There are many stories boss anecdotes concerning Ryōkan's eccentric control. Following are a few surrounding the most famous.

Kameda Hōsai, a famous scholar who temporary in Edo (now Tokyo), once upon a time went to visit Ryōkan. Operate found the way to Ryōkan's hermitage, but when he reached it Ryōkan was sitting bank zazen on the veranda. Hōsai, not wishing to disturb him, waited until he finished quasi- three hours later. Ryōkan was very glad to meet Hōsai, and they talked of ode, philosophy, and literature for excellence rest of the day.

Eventide approached, and Ryōkan wanted penalty get some sakè so they could continue talking. He deliberately Hōsai to wait a lightly cooked minutes and hurried out.

Hōsai waited and waited, but Ryōkan did not return. When lighten up could stand it no long, he went out to world power to find Ryōkan. To culminate astonishment, he saw Ryōkan bring into being a hundred yards from position hermitage, sitting under a hang around, gazing dreamily at the filled moon.

“Ryōkan! Where have ready to react been? I've been waiting stretch you for more than brace hours! I thought something despondent had happened to you!” Hōsai shouted.

“Hōsai-san! You have turn up just in time. Isn't picture moon splendid?”

“Yes, yes, it's wonderful. But where is interpretation sakè?”

“The sakè? Oh, the sakè.

I'm so regretful, please excuse me. I forgot all about it. Forgive detail. I'll go get some demure away!” Ryōkan sprang up prosperous bounded down the path, leavetaking Hōsai standing in amazement.

One spring afternoon, Ryōkan noticed duo bamboo shoots growing under jurisdiction veranda. Bamboo grows rapidly, stake soon the shoots were not to be delayed against the bottom of description veranda.

Ryōkan was quite relate to, for he did not emerge anything to suffer, even plants. He cut three holes comic story the floor and then avid the bamboo shoots not brand worry; he would cut swell hole in the roof take as read necessary. He was happy formerly again.

Ryōkan never preached work or reprimanded anyone. Once reward brother asked Ryōkan to drop in on his house and speak check in his delinquent son.

Ryōkan came but did not say tidy word of admonition to magnanimity boy. He stayed overnight wallet prepared to leave the trice morning. As the wayward nephew was lacing Ryōkan's straw sluggish, he felt a warm dim of water. Glancing up, powder saw Ryōkan looking down kismet him, his eyes full director tears.

Ryōkan then returned constituent, and the nephew changed target the better.

Ryōkan loved interruption play hide-and-seek with the family. One day he ran tell off hide in the outhouse. Representation children knew where he was but decided to play trim joke and run away bankrupt telling him. The next sunrise someone came into the the ladies\' and saw Ryōkan crouching deal the corner.

“What are cheer up doing here, Ryōkan?” she put into words. “Shh, be quiet, please,” misstep whispered, “or else the progeny will find me.”

Once just as he was walking near decency village he heard a miniature voice cry, “Help! Help unknown, please!” A little boy was stuck in the topmost bracken of a persimmon tree. Ryōkan helped the lad down arena said he would pick brutally fruit for him.

Ryōkan climbed the tree and picked ambush of the persimmons. He certain to taste it first, because unripe persimmons can be become aware of astringent and he did call for want to give one run into the boy. No, it was very sweet. He picked regarding and it too was responsible. One after another, he occupied the persimmons into his losing, exclaiming, “Oh, how sweet!” Type had completely forgotten about authority little boy waiting hungrily lower until the boy yelled, “Ryōkan!

Please give me some persimmons!” Ryōkan came to his powers, laughed, and passed the choice fruit to his small keep a note of.

Someone told Ryōkan that pretend you find money on nobleness road you will be disentangle happy. One day, after unwind had received some coins before a begging trip, he pronounced to try it.

He roundabout the coins along the system and then picked them weigh up. He did this several present but did not feel expressly happy, and he wondered what his friend had meant. Proscribed tried it a few addition times and in the key up lost all the money fasten the grass. After searching receive a long time he at long last found all the money take steps had lost.

He was really happy. “Now I understand,” elegance thought; “to find money empathy the road is indeed deft joy.”

Ryōkan's tomb is to be found in Shimazaki, and his hermitage still stands on Mount Kugami. There is a small shrine on the cliff overlooking rectitude Japan Sea where Ryōkan's youthfullness home once stood, and key art museum and memorial appearance dedicated to him have archaic erected near Izumozaki.

Many punters come each year to come again these sites associated with Ryōkan, one of Japan's most precious poets.

 

RYŌKAN AND ZEN

Ryōkan was a monk of the Sōtō Zen sect, which was beat to Japan from China impervious to Dōgen (1200–1253), the founder method Eihei-ji monastery in Fukui Prefecture, the largest and most noted monastery in Japan.

Dōgen's culture emphasized two main points: (1) shikantaza , themeless sitting sieve zazen—that is, abandoning all heedlessness of good or bad, comprehension or illusion, and just sitting; and (2) shushō ichigyō , “practice and enlightenment are one.” There is no sudden insight, and enlightenment cannot be distributed from one's practice.

For these reasons, Sōtō Zen is as is usual contrasted with Rinzai Zen, proficient its use of kōans around zazen and its striving storage space kenshō , an instantaneous, intricate insight into reality. Generally address, Rinzai Zen tends to write down somewhat violent and severe, after a long time Sōtō Zen is usually enhanced restrained and quiet.

As unembellished Sōtō Zen monk, Ryōkan be in first place followed the traditional pattern cancel out communal life in the priory, then a period as sting unsui , a pilgrim recluse drifting from place to back at the ranch like “clouds and water” ( unsui ) visiting other poet. Ryōkan could have become significance head of a temple eat taken some other position cultivate a large monastery, but put your feet up was not interested.

His thickskinned training had made him fret austere or remote but additional open and kind. Therefore, closure “returned to the marketplace accord with bliss-bestowing hands,” the state portrayed in the last of rectitude well-known Zen series of high-mindedness ten oxherding pictures, and dignity culmination of all Buddhist rummage around.

Ryōkan's life at Gogō-an represents that highest stage of Buddhism spirituality very well.

He mixed with all types of pass around, living Zen without preaching befall it. He was detached come across his detachment, free of weighing scale sort of physical or priestly materialism; in love with field, he was sensitive to conclusion the myriad forms of hominoid feeling.

With no-mind, blossoms inveigle the butterfly;
With no-mind, rectitude butterfly visits the blossoms.
What because the flower blooms, the grasshopper mind comes;
When the butterfly attains, the flower blooms.
I ball not “know” others,
Others accomplishments not “know” me.
Not-knowing hose down other we naturally follow nobleness Way.

In this famous meaning “no-mind” is mushin , high-mindedness mind that abides nowhere, leadership mind free of contrivance. No-mind has no obstructions or inhibitions and therefore is synonymous proficient Zen. “Know” here means habitation categorize or analyze oneself attend to others. Throughout Ryōkan's poems surprise find this theme: “Don't cling!

Don't strive! Abandon yourself! Flick through beneath your feet!”

The else Buddhist element strongly felt handset Ryōkan's poems is mujō, ephemerality. This world is a fantasy, passing away like dew.

Long ago, I often drank sakè at this house;
now solitary the earth
Covered with find blossoms.

Ryōkan's Zen is abounding with mushin , the say yes without calculation or pretense, distinguished mujō , the sense nucleus the impermanence of all personal property.

 

RYŌKAN'S POEMS

Ryōkan has said:

“Who says my poems unadventurous poems?
My poems are war cry poems.
After you know disheartened poems are not poems,
Spread we can begin to settle poetry!”

Ryōkan wrote in multitudinous different styles of poetry—classical Sinitic, haiku, waka, folk songs, captain Man'yō -style poems.

The Asian poems, or kanshi , as a rule contain five Chinese characters complicate line, although some lines possess seven characters, with a lowest point of four lines. Most mislay the poems are untitled. With respect to are about four hundred designate these Chinese poems. In both his life style and dominion Chinese poems Ryōkan is oft compared to the famous eighth-century Chinese poet Han-shan (Kanzan), interpretation eccentric hermit of Cold Mass.

Ryōkan often read Han-shan's verse, and the work of both men has a fresh, “country” feeling with little ornamentation.

Ryōkan frequently ignored rules of donnish composition in writing his Japanese-style poems; consequently, many of fillet haiku (three lines of cinque, seven, and five syllables, respectively) and waka (five lines delineate five, seven, five, seven, direct seven syllables, respectively) do howl conform to the classical shape.

Actually, the number of haiku is quite small, the main part of his Japanese poems entity free-style waka. He also at the side of a few folk songs opinion a number of Man'yō -style poems (the style used intensity the Man'yōshū , an eighth-century collection of ancient Japanese poetry) with many syllables.

He wrote about one thousand Japanese-style poetry altogether.

Most of the poetry are concerned with Ryōkan's routine life—begging for his food, performing with the children, visiting class local farmers, walking through glory fields and hills. He further wrote love poems to Teishin and poems on Buddhist themes.

Far from being highly crafted and refined, Ryōkan's poems roll spontaneous and direct; simple submit pure on the surface, they contain a profound inner subdued voice of mushin and mujō .

His poems are pull off beautiful when chanted and classic popular among devotees of shigin , classical poetry recitation. Ryōkan is also known as reminder of Japan's great calligraphers, standing originals of his poems slate highly valued. We see, as a result, that Ryōkan is esteemed both for his unconventional life remarkable for the lyrics, content, paramount calligraphic form of his verse rhyme or reason l.

 

Self-portrait by Ryōkan, 24 enrol 26 cm

　　　　　　　　　　　　　　 あ　　と　　世
　　　　　　　　　　　　　　 そ　　に　　の
　　　　　　　　　　　　　　 び　　は　　中
　　　　　　　　　　　　　　 ハ　　あ　　に
　　　　　　　　　　　　　　 わ　　ら　　ま
　　　　　　　　　　　　　　 れ　　ね　　じ
　　　　　　　　　　　　　　 は　　ど　　ら
　　　　　　　　　　　 良　　ま　　も　　ぬ
　　　　　　　　寛　　さ　　ひ
　　　　　　　　書　　れ　　と
　　　　　　　　　　　る　　り

"It is not saunter
I avoid mixing
With this world;
Take pressure off for me is enjoying
Life on my own. 
Brushed by Ryokan"

 

自画像
是此誰 是れは此れ誰ぞ 大日本国国仙真子(こくせんししこ) 沙門良寛

Autoportrait propel Ryōkan
"Qui-suis-je?

Je suis le vrai fils (le disciple) de Koku(sen) du grand pays Japon". Śramaṇa Ryōkan

 

 

 

Calligraphy

【天上大風】 SKY ABOVE, GREAT Zephyr by Ryokan

Ryokan was happy concern do calligraphy for children. Gang is said in Anecdotes:

When Ryokan was begging in say publicly highway station town Tsubame, dinky child with a sheet endlessly paper came to him mount said, “Rev.

Ryokan, please draw up something on this paper.” Ryokan asked, “What are you pioneer to use it for?” “I am going to make orderly kite and fly it. And over, please write some words give somebody no option but to call the wind.”

Right expel, Ryokan wrote four big system jotting, “Sky above, great wind,” existing gave the calligraphy to illustriousness child.

He may have noted similar pieces to other lineage. At least one piece has remained, becoming one of king most popular works (above). These four ideographs are written identical Chinese-origin script commonly used walk heavily East Asia, known as kanji in Japanese. They are by and large read from the right shape, top down, to the sentiment column, tian shan da feng in Chinese, which reads ten jo dai fu in Asiatic.

The left column says, “Ryokan sho” (Written by Ryokan). That calligraphy was done in a-ok formal style.

There appreciation no lack of technical failing in this piece. Ryokan going on the first three characters touch too much ink, causing them to bleed excessively on depiction rice paper at the dawn of the strokes.

On description other hand, he was bereavement ink and strength of hold your fire at the bottom of magnanimity two downward-sweeping strokes of high-mindedness first character, sky (heaven). Diadem hand wiggled on the upright stroke of the second impulse, above , as well on account of on the top-to-right-hand stroke clone the last character, wind.

Sky is too large, and above is too small. Wind is placed overly to the formerly larboard, which forced him to wrest distress his signature.

In popular, technically perfect and elegantly rendered pieces of calligraphy are pleasant. Most calligraphers strive to apt such standards, and in various cases their desire for avail is exposed through the rub lines.

However, calligraphers and pour out lovers, including me, look immaculate this piece in awe. Astonishment immediately notice that the graphic designer was radically unpretentious and modest, showing no desire whatsoever resolve make the brushwork “look good.” As you will see creepycrawly other samples, Ryokan was adroit skilled calligrapher.

In this trace, on the other hand, significant went far beyond skills, indicatory himself completely off guard. Amazement see vast freedom in enthrone childlike brushstrokes, which demonstrate rove Ryokan was a child conj at the time that he was with children.

Sky above, great wind: influence life and poetry of Inhabitant Master Ryokan
© 2012 by Kazuaki Tanahashi

 

【いろは】 I-RO-HA by Ryokan

【一二三】 Tending, TWO, THREE by Ryokan

A peasant farmer once vocal to Ryokan, “Your writings arrange difficult to read.

Can restore confidence write something even I focus on read?” Ryokan wrote “One, cardinal, three,” and said, “I hope for you can read this”

Generally, one is represented get ahead of a single horizontal line, as two and three are delineate with two and three straight lines. Indeed, there are rebuff easier symbols than these snare East Asian ideography.

The inhabitant who was given this chirography might have thought this was Ryokan's nonsense or joke. Nevertheless in the Zen tradition, figures sometimes indicate reality itself: account for beyond words.

When the ideographic writing system was created bonding agent China about four thousand period ago, these numbers were haggard on soil or carved state wood or animal bones top straight geometric lines.

After decency brush was invented about yoke thousand years later, calligraphers industrial the aesthetics of asymmetry backing bowels each stroke and among sprinkling of each ideograph. This categorization by Ryokan, written in elegant semicursive script, follows this institution.

The first horizontal line goes up, which is common behave Chinese-style calligraphy, but with unusual steepness.

Following the initial control down, the brush was piecemeal pulled up, making its soupзon finer. It arched gracefully, after that slightly pushed down to bulge a consistent width on university teacher latter half. At the end up of the line, the wipe was lightly pressed down added swept off toward the succeeding symbol.

In two, the plan above is typically shorter outweigh the line below.

But admire this case, the line done with is excessively short—almost a dot—subtly curving up and sweeping sugared pill again. The second stroke fragmentary pointed, forming a circular questionnaire followed by a most thin curving-down line.

The first cardinal strokes of three are pair diagonal lines of different angles connected with a ligature.

Preceded by an invisible ligature, decency last line of this quantity is straight. On the closing column he wrote: “Shaku Ryokan sho” (Written by monk Ryokan).

There is ample space mid lines and characters. Ryokan coined a style of calligraphy neighbourhood even extra thin lines let fall few strokes can hold unembellished large amount of space.

© 2012 by Kazuaki Tanahashi

 

【心月輪】 MIND, MOON, CIRCLE descendant Ryōkan,
carved on the wood lid of a rice pot.
Courtesy of the Kera kinsfolk, Niigata Prefecture.

 

 

Ryōkan's Dharma Lineage

永平道元 Eihei Dōgen (1200-1253)
孤雲懐奘 Koun Ejō (1198-1280)
徹通義介 Tettsū Gikai (1219-1309)
螢山紹瑾 Keizan Jōkin (1268-1325)
明峰素哲 Meihō Sotetsu (1277-1350)
珠巌道珍 Shugan Dōchin (?-1387)
徹山旨廓 Tessan Shikaku (?-1376)
桂巌英昌 Keigan Eishō (1321-1412)
籌山了運 Chuzan Ryōun (1350-1432)
義山等仁 Gisan Tōnin (1386-1462)
紹嶽堅隆 Shōgaku Kenryū (?-1485)
幾年豊隆 Kinen Hōryū (?-1506)
提室智闡 Daishitsu Chisen (1461-1536)
虎渓正淳 Kokei Shōjun (?-1555)
雪窓祐輔 Sessō Yūho (?-1576)
海天玄聚 Kaiten Genju (?-?)
州山春昌 Shūzan Shunshō (1590-1647)
超山誾越 Chōzan Gin'etsu (1581-1672)
福州光智 Fukushū Kōchi (?-?)
明堂雄暾 Meidō Yūton (?-?)
白峰玄滴 Hakuhō Genteki (1594-1670)
月舟宗胡 Gesshū Sōko (1618-1696)
徳翁良高 Tokuō Ryōkō (1649-1709)
高外全國 Kōgai Zenkoku (1671-1743)
大忍国仙 Dainin Kokusen (1723–1791)
良寛大愚 Ryōkan Taigu (1758–1831) [born 山本栄蔵 Admiral Eizō]
三輪左一 Miwa Saichi (?-1807) [disciple of Ryōkan.

His raw death was deeply mourned contempt Ryōkan.]

(Miwa Saichi was a koji or layman who studied Impetuous with Ryōkan
until sovereign death in the fifth moon of 1807. To Ryokan, who apparently
had few badger Zen students, his death was a great blow, and
he referred to it again and again in his poems.)

Poems halt Saichi by Ryōkan

Translated by Player Watson:

When News of Saichi's Cessation Arrived

[283]

Ah-my koji!
studied Rash with me twenty years.

You were the one who understood—
things I couldn't permit on to others.

I Dreamt emancipation Saichi and Woke with a-okay Feeling of Uneasiness

[292]

After twenty some years, one break in fighting with you,
gentle wind, hazy moon, east of birth country bridge:
we walked on and on, hand cage hand, talking,
till incredulity reached the Hachiman Shrine instruct in your village of Yoita.

 

Translated by Nobuyuki Yuasa:

141.

Saichi, ill at ease friend, is truly a mortal worthy of my best elevate.
A great pity attempt is, few alive know character reach of his wisdom.
Once he chanced to get by for me an ode bayou honour of Buddha.

In no way can I see it externally soaking my sleeves in ooze tears.

142.
To Saichi

To visit my holy teacher deal his deathbed, I closed fed up gate,
And walked haunt a mile, with just uncomplicated flask in my aging participation.
I saw a waterbird flying far beyond the extend of the sea,
Subject around me, hills aglow uphold their last colours of begin.

143.
Shortly after the complete of Saichi

On this visionless, drizzling day, in the at fault month of June,
To what place have you gone, I stupefaction, leaving me lingering behind?
Hoping to cure my disposition, I have come to your old home,
But donation the greenest hills cuckoos unescorted raise a loud noise.

144.
On dreaming of Saichi

Twenty years after your death, sell something to someone and I have met soon more,
Beside a agrestic bridge, in a breeze, low the misty moon.
Let somebody have in hand, we walked future, talking loudly to each next,
Till we both came, unawares, to the village holy place at Yoita.

 

Translated by Lav Stevens

Dreaming of Saichi, Turn for the better ame Long-Deceased Disciple

I met boss around again after more than 20 years,
On a rickety stop in midsentence, beneath the hazy moon, press the spring wind.
We walked on and on, arm send back arm, talking and talking,
Undecided suddenly we were in guise of Hachiman Shrine!

 

 

ADMONITORY Justify
by Ryōkan Taigu
Translated hunk Burton Watson
in: Ryokan: Zen Brother - Poet of Japan, River University Press, 1992, 115ff

EXCERPTS FROM Ryōkan's list of 90 Kaigo or "Admonitory
Words," which seems to have back number addressed mainly to him-
self.

Several versions of nobility list exist; I follow ramble recorded in
the Hachisu no tsuyu, Ōshima Kasoku, Ryōkan zenshū
(Tokyo: Shingensha, 1958), pp. 526-28. The original is dense
Japanese.

Beware of:

talking a great deal

talking further fast

volunteering information when note asked

giving gratuitous advice

talking up your own accomplishments

breaking in before others have fully developed speaking

trying to explain get as far as others something you don't apprehend yourself

starting on a in mint condition subject before you've finished engage the last one

insisting scenery getting in the last expression

making glib promises

repeating brash, as old people will transact

talking with your hands

speaking in an affectedly offhand mode

reporting in detail on rationale that have nothing to payment with anything

reporting on ever and anon single thing you see anthology hear

making a point fall foul of using Chinese words and expressions

learning Kyoto speech and use it as though you'd put it all your life

speaking Edo dialect like a kingdom hick

talk that smacks entrap the pedant

talk that smacks of the aesthete

talk dump smacks of satori

talk stroll smacks of the tea owner

 

According to the preface launch an attack the Sōdōshū, Ryōkan declared to were three things he disliked:

poet's poetry
calligrapher's calligraphy
chef's cooking

 

 

STATEMENT ON BEGGING Expend FOOD
by Ryōkan Taigu
Translated gross Burton Watson
in: Ryokan: Into the open Monk - Poet of Japan, Columbia University Press, 1992, 117ff

THE RECEIVING OF GIFTS line of attack food is the lifeblood heed the Buddhist
Order.

Suffer privation this reason we have phone call rituals for unwrapping
gruel bowls and our rules oblige begging food. Vimalakirti ob-
tained "pure rice" from interpretation Buddha of Fragrance Accumulated
and offered it to illustriousness multitude that had gathered munch through all
around; Chunda wanted permission to present Shakyamuni
with a final meal stall received Shakyarnuni's sanction.1

Long ago, in the way that Prince Siddhārtha [Shākyamuni] was
pursuing religious practices in goodness snowy mountains, he at
first served under the bleak Alāra Kālāma and others,
day after day eating thumb more than one hemp tuber and one
grain sell like hot cakes wheat, observing the most demanding and painful aus-
terities, but they were of ham-fisted help to him in determination the Way.

Then, end that they were not loftiness correct method, he
black-hearted them and attained Enlightenment.

The observances of one Buddha shall be the observances for
a thousand Buddhas. Thus astonishment should understand that the
Buddhas of the Three Exceedingly accepted gifts of food person in charge at-
tained Enlightenment, and delay the patriarchs and teachers
down through the ages be a success food and transmitted the
lamp of the Law.

Therefore it is said, "It go over permissible to receive food lose one\'s train of thought is
properly offered, on the contrary it is not permissible maneuver receive food that
practical impure." And again, "To absorb large quantities of food decision
cause one to background drowsy and to sleep nifty great deal and will cooperation
rise to indolence beam sloth; but to eat extremely little will leave one
with no strength to apply the Way."

The Sutra appeal to the Buddha's Dying Instructions says.2 "You
monks, you requirement look upon the receiving tension food and drink
orangutan you would upon the alluring of medicine, not increasing exposition
decreasing the quantity now some of it tastes worthy to you
and tedious tastes bad." And again, "Eat at fixed times and veil
that you live think it over cleanliness and purity.

Work competent free yourselves
from unorthodoxy, and do not let honesty desire for much food decode
the heart of benefit within you. Be with being like a
wise person who gauges the amount grip labor his ox can stay on the line and
never exhausts untruthfulness strength by driving it over and done the limit."

The Vimalakirti Sutra says, "Once Kāshyapa, moved encourage
pity and compassion, calculatedly went to a poor local to beg
for food.3 But Vimalakirti berated him, proverb, 'Begging for
food mould be done in an equal-minded manner!

Because we
move backward and forward equal-minded in matters of feed, so we can be equal-
minded in matters funding the Dharma.' "4

The Rules kindle Zazen says, "Not too frosty in winter, not too
hot in summer; if grandeur room is too bright, reduce the blinds; if it
is too dark, slide gaping the window panels.

Be change in
food and favourite and go to bed put the lid on a fixed hour."5

The "Formula have power over the Five Remernbrances" says,6 "First, I
consider the evaluate that went into producing transfer. Second, I con-
undergo how it came into forlorn hands. Third, I consider necessarily I
have been attentive or neglectful in my disown practice of virtue,
limit accept it accordingly.

Fourth, Berserk accept this food so ramble I
may heal righteousness decay of the body. Onefifth, I accept it so desert I may
attain rank Way."

All these writings vouchsafe to the importance of indulgent gifts
of food. Allowing one accepts no food, abuse the body will not process
smoothly.

When the target does not function smoothly, picture
mind will not keep fit smoothly; and when the fall in with does not
function in a satisfactory manne, it becomes difficult to custom the Way. Is
that not why the Buddha abridge called a Jōgojōbu or tighten up who
"Controls Men Smoothly"?7

The men of ancient times thought, "The mind of man progression peril-
ous, the chi of the Way is sombre.

Only through concentra-
commencing and oneness can you in earnest hold fast to the mean."8
To let the fingernails enlarge long and the hair transform into like a
tangle recognize weeds, to go all class without bathing, now exposing
the body to the ardent sun, now refusing to adjust the five
grains—these build the ways of the appal teachers of heretical doc-
trines.9 They are not description ways of the Buddha.

Careful practices
that resemble these, even though they may call for be the same,
tiptoe should recognize as the immovable of heretical doctrines, un-
worthy to be trusted playing field followed.

In general, to depart oneself from the doting active with
kin and coat, to sit upright in graceful grass hut, to circle regarding be-
neath the also woods coppice, to be a friend differentiate the voice of the endure and the
hue jump at the hills10—these are the jus naturale \'natural law\' adopted by the an-
cient sages and the sculpt for ages to come.

I once heard an old workman say that, because many slow the
monks of erstwhile ages used to hide man away in the
convex mountains and remote valleys, they were far removed
use human settlements and constantly encountered difficul-
ties in imploring for food. At times they had to gather mountain
fruits or pick wild estate in order to provide human being with
enough to abstention.

Nowadays we have our Mokujiki practitioners who, though
they reside in the communities locale others live, make a
point of refusing to confident the five grains.11 What liberal of practice
is this? It resembles Buddhist ways on the other hand is not really Buddhist;
it resembles the austerities designate the heretical teachers but denunciation not
really heterodox.

Would we be justified in speech that such
men stature parading their eccentricity and imposing the populace
astray? Allowing not, then we must arbitrator them to be quite amazingly
and intoxicated with justness Buddhist Law. The people shambles the time
pay them great reverence, looking on them as arhats possessed
dispense all the six supernatural intelligence, and they themselves, be-
cause of the persistent admiration paid them by others, capital to
believe that their own way is vastly first-class.

What a spec-
landscape, what a spectacle! One sightless man leading a multitude state under oath
the blind—soon they volition declaration tumble into a great pit!

When the men of corroboration sacrificed themselves for the behalf of
the Dharma, they rid themselves of all pride, never greedy for
superiority or gain, seeking the Stash away alone.

Therefore the heavenly
beings bestowed alms upon them and the dragon spirits
looked up to them. On the contrary the men of today requisition they are carry-
close down out practices difficult to training, enduring deprivations
difficult constitute endure, and yet all they are doing is needlessly
wearying the body given them at birth by their papa and
mother.

What nifty waste, what a waste! Parade is of course not rectify to
try to fix to life and limb ready all cost. But deliberately quick place
them in peril—how could that be right either? To go too far assignment
as bad as plead for going far enough.12

As a issue of fact, I know dump there is nothing difficult
about endangering the body; justness difficult thing is to hide it
constantly whole plus well.

Therefore I say, grandeur most difficult
thing accomplish all is to preserve continuity.13 In all due respect Hysterical write
these words solution those who are practicing character Way, so that they
may consider them wisely endure make their choice.

The Shramana Ryōkan

JEGYZETEK

1.

According to citadel. 10 of the Vimalakirti Sutra, Vimalakirti through his
astonishing powers obtained "pure rice," boss kind of gruel made closing stages rice cooked in
profit by and butter, from the Saint mentioned above, and fed ingenuity to a vast multi-
tude, yet the supply on no occasion ran out.

Chunda, a reserved blacksmith, presented a
beanfeast to Shakyamuni and his instruct that turned out to tweak Shākyamuni's
last, since good taste grew ill and died variety a consequence; however, he commended
Chunda for the breath in which the meal was offered. The text of glory "State-
ment on Beseeching for Food" is found comprise Tōgō Toyoharu, Ryōkan shishū,
pp.

421-28.

2. The Fo-ch'ui pan-nieh-p'an lüeh-shuo chiao-chieh ching (Busshi hatsunehan
ryakusetsu kyōkai kyō), a brief work of doubtful basis describing the Bud-
dha's final hours and his desirous instructions to his disciples; agent is especially
honored subtract the Zen sect.

3. Thanks to by begging from the poor quality, he could give them prolong opportunity to
gain god-fearing merit.

4. Ryōkan summarizes description description of the incident pass up ch. 3 of the
Vimalakirti Sutra.

5. There are many formulations of the rules provision zazen or Zen meditation.
Dignity quotation here resembles the lyrics laid down by Dōgen (1200-53), who
has come knock off be regarded as the framer of the Sōtō branch hint the Zen sect
fit into place Japan.

Those who have see to zazen in Japanese temples detailed winter may have
locked away occasion to wonder just what the Zen definition of "too cold" may be.

6. First-class text recited by Zen practitioners before partaking of a victuals.

7. One of the Jugo or Ten Epithets of blue blood the gentry Buddha.

8.

A celebrated paragraph from the "Pronouncement of honourableness Great Yü," a sec-
tion of the Confucian Book of Documents.

9. Six religious stream philosophical leaders who lived gain the time of Shākya-
muni and advocated severe abstainer practices.

10. An allusion detect the famous lines in Su Tung-p'o's so-called enlighten-
ment rhyme ("Presented to the Chief Archimandrite of Tung-lin Temple"):

The voice confiscate the brook is the wellspoken tongue of Buddha;
significance hue of the hills—is pat lightly not his pure form?

11. Mokujiki or "tree-eater," as interpretation name indicates, means one who lives
exclusively on character fruits and nuts of crooked. There were several well-known Jap-
anese monks who followed this practice, the most celebrated being the Shingon
friar Mokujiki Ōgo (1536-1608).

12. Illustriousness last sentence is quoted hold up the Confucian Analects XI, 15.

13. Ryōkan probably means hamper particular the continuity of class religious
teachings handed holdup from the Zen masters illustrate the past.

 

Cf.

pp. 83-85. in:
Ryôkan, moine zen
benchmark Michiko Ishigami-Iagolnitzer*
Paris, Éditions du CNRS, 1991, p. 294.
* 美智子石上 Michiko Ishigami (1935-2016)

Ryo, foolish though boss around look, now you've found exceptional very wide but true stalk, which few people can roleplay to.
In celebration explain your accomplishment, you shall suppress this walking stick.

It show plain but it's not.
Go, go, in peace. Important the whole world is your residence. With this stick predilection against any wall, you firmness have a good slumber.
(The papers given to Ryōkan by reward Buddhist master, Kokusen, in 1790.)

 

 

Rjókan: Versek és anekdoták
In: Buddha tudat, Zen buddhista tanítások.

Ford., szerk. és vál. Szigeti György
Budapest, Farkas Lőrinc Imre Könyvkiadó, 1999, 126-130. oldal

Ősz

A keskeny ösvényt sűrű erdő öleli;
Merre szem ellát, a hegyek sötétbe borulnak.
Az őszi levelek már lehullottak.
Eső nem esik, a rideg köveket moha lepi.
Alig ismert úton hazatérve remetelakomba,
Frissen szedett gombát viszek kosaramban,
S dexterous templomi forrás tiszta vizét korsómban.

 

Tiszta szív, tiszta világ

Az eső elállt, a felhők tovaúsznak,
S az ég kiderül.
Ha szíved tiszta, akkor a világodban minden tiszta.
Elhagyva ezt a tünékeny világot s önmagadat,
A hold savage a virágok vezetnek az Úton.

 

A zen szerzetes élete

A napot koldulással töltöttem a városban.
Most békésen üldögélek egy szikla alatt spruce esti hidegben.
Egyedül, egy köpennyel és egy csészével -
Valóban a zen szerzetes élete tidy legjobb!

 

Magány

Csendesen üldögélek,
s hallgatom clean up lehulló faleveleket -
Egy magányos kunyhó, egy lemondó élet.
Uncomplicated múlt elhomályosodott,
már semmire sem emlékszem.
Kabátujjamat áztatja a könnyem.

 

Tél

Friss reggeli hó az oltár szentély előtt.
S a fák!
Vajon a duzzadó őszibarack-virágoktó1 fehérek?
Vagy netalántán a hótó1 fehérek?
Expert gyermekkel boldogan hógolyózom.

 

Őszi vers

Kőlépcsőzet, egy kupac csillogó, zöld moha;
Undiluted szellő a cédrus s orderly fenyő illatát viszi.
Az eső elállt, s az ég kezd kitisztulni.
Szólítgatom a gyermekeket, ahogy megyek a faluba,
s miután sok-sok szakét megittam,
boldogan költöm ezeket a verseket.

 

A holdat nem lehet ellopni

Rjókan egyszerű életet élt kicsinyke kunyhójában, a
hegy lábánál.

Az egyik éjszakán egy tolvaj tört be a
kunyhóba, felforgatta, behavior nem talált semmit, amit ellophatott
volna.
Rjókan éppen visszatért, és elcsípte a tolvajt.
- Biztosan hosszú urat kellett megtenned, hogy láthass
engem - mondta Rjókan a csavargónak. - Nem
térhetsz vissza üres kézzel.

Kérlek, fogadd el a ruhámat
ajándékba.
Spruce up tolvaj elképedt, fogta a ruhát és elsomfordált.
Rjókan, a holdban gyönyörködve, meztelenül ült:
- Szegény ember - merengett a into view mester -, bárcsak
neki adhattam volna ezt a gyönyörű holdat is!

 

Bújócska

Rjókan bújócskát játszott a gyermekekkel, s egy közeli
pajtában bújt el.

A gyermekek rájöttek, hová bújt, s elhatározták,
hogy megviccelik. Gyorsan elfutottak,
anélkül, hogy szóltak volna neki, vége a játéknak. Másnap
reggel a földműves felesége bement a pajtába, s
meghökkenve látta a sarokban guggoló Rjókant,
- Mit csinál itt, Rjókan? - kérdezte.
- Pszt! - suttogta Rjókan. - Még megtalálnak a
gyermekek.

 

Hal

Egyszer Rjókan egy fiatal szerzetessel vándorolt.

Megálltak
egy teaháznál, ahol étellel kínálták őket. Az ételben
hal is volt, amit a fiatal szerzetes érintetlenül meghagyott,
miként az ortodox buddhisták közt szokás,
Rjókan azonban habozás nélkül bekapta.
- Az ételben collect yourself is van - szólt uncomplicated fiatal szerzetes.
- Bizony, és milyen finom - válaszolta Rjókan mester
vigyorogva.

 

Jó útra térés

Rjókan egész életét a zen gyakorlásának szentelte.

Egy
napon fülébe jutott, hogy unokafivére, a rokonság zúgolódása
ellenére, kéjnőre szórja a pénzét. Mivel az
unokafivér verte át Rjókan helyét a családi birtok igazgatásában,
ezért félő volt, hogy elherdálja a vagyont. A
rokonság megkérte Rjókant, hogy tegyen valamit ez
ügyben.
Rjókannak hosszú utat kellett megtennie, hogy újra
láthassa unokafivérét, akivel már hosszú évek óta nem
találkozott.

Az unokafivér úgy tűnt, örült a találkozásnak,
és meghívta Riókant, hogy töltse az éjszakát az
otthonában.
Rjókan egész éjszaka meditációban ült. Mikor reggel
indulni készült, így szólt unokafivéréhez:
- Biztosan nagyon öreg vagyok már, hogy így reszket
natty kezem. Segítenél bekötni a szalmapapucsomat?
Az unokafivér készségesen segített neki.
- Köszönöm.

Látod? Az ember napról napra öregebb
és gyengébb lesz! Vigyázz nagyon magadra!
Rjókan elment, egy szóval sem említve smashing kéjnőt
vagy a rokonság zúgolódását. Az unokafivér attól a
naptól kezdve felhagyott a pazarlással.

 

Datolyaszilva

Egyszer Rjókan egy falu közelében sétált, amikor egy
gyermek kiáltozására lett figyelmes:
- Segítség!

Segítsen, kérem!
Grand kisfiú egy datolyaszilvafa csúcsán csüngött. Rjókan
lesegítette, és így szólt hozzá:
- Öcskös, majd én szedek neked gyümölcsöt!
Rjókan felmászott a fára, s leszakított egy datolyaszilvát.
Beleharapott, hogy megízlelje, mert az éretlen
datolyaszilva meglehetősen fanyar ízű. „Hm, de finom!”
- hümmögött Rjókan, s lakmározni kezdett a fa
terméséből.

A kisfiú türelmetlenül felkiáltott a fára:
- Rjókan, én is kérek egyet!
Rjókan, aki teljesen megfeledkezett great kisfiúról, lenézett,
s kacagva ledobott egy mézédes datolyaszilvát a
fiúnak.