Japanese preachers of Chinese Buddhism during the Edo period (1603–1868) - Sen no Rikyū and Tetsugyu Doki

Lugavtsova Alena Petrovna PhD in History Department of Philosophy, Culturology and Religious Studies, Institute for Mongolian, Buddhist and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences 670047, Russia, Republic of Buryatia, Ulan-Ude, Sakhyanova str., 6 alena.karnap@mail.ru Other publications by this author

School About:Baku is the third and least studied of the major trends of Japanese Zen Buddhism, combining Zen and Amidaist approaches and practices ^{[1, p. 285],[7]}. The emergence and formation of a school About:Baku in Japan fell during the Edo period (1603-1868), when the founder of the Yinyuan Longzi (, Ingen Ryu:ki, 1592-1673) arrived in Japan, who, together with his two students, Muan Xingtao (, Mokuan Se:to:, 1611-1684) and Jifei Rui (, Yap. Sokuhi Neitsu, 1616-1671), played a key role in the foundation of the new doctrine ^{[3, p. 197],[2, p. 212]}. In the Edo era, Japan adhered to a policy of isolation from the outside world, and this makes the history of the new school especially interesting, since About:Baku-zen is actually a teaching borrowed from China. Having penetrated to the Japanese islands during the period of the country's self-isolation, this teaching had a rather significant impact on the Buddhist community, interrupted the isolation of its spiritual sphere and opened up new prospects for Japanese culture, bringing the legacy of Minsk China into traditional art forms (painting, calligraphy, sculpture) ^{[6],[9, pp. 7-8]}.

An indissoluble and obvious connection about:Baku and Minsk China have brought certain benefits and significant problems to the exercise. The new teaching had a large number of opponents who accused the monks of:Baku is accused of "polluting" Zen and stigmatizing those who turned to it with shame, as well as fans who wanted to join the wisdom of Ingen, to alien Buddhism, since Japanese Buddhism, in their opinion, has fallen into decline ^{[5, p. 19]}. Many talented and virtuous monks have embraced Buddhism about:Baku as an opportunity to "return to the roots", to the traditions that, as they believed, were maintained on the continent in a much more dignified and only right way. Among the Japanese followers of O:baku, who joined the new teaching for this and other reasons, many notable religious figures stand out, but individual monks, such as Ryu:kei Se:seng (1602-1670) and Tetsugyu: Do:ki (1628-1712), deserve special attention. Famous not only as religious figures, but also as benefactors, they had a great influence on the development of the school at an early stage and its successful consolidation in the new land, interacting with the authorities and the military aristocracy to expand the material base of the teaching, actively recruiting students and taking vows from the laity. Ryu:kei Se:seng ( 16, 1602-1670) and became the first follower and the first official Japanese disciple of Ingen Ryu:ki.

Ryu:kei (Re:kei) Se:Seng was born in Kyoto on July 30 , 1602 . His father's name was Okumura Seichiro:. The posthumous name is Taiso: Seito: Zenshi, which means "a high–ranking Zen mentor revered by the imperial court." According to legend, when the boy was five years old, he fell seriously ill and was already on the verge of death, but a beggar monk who appeared in front of the gate of the house cauterized his lower back with a wormwood stick, and Re:Kay was rapidly recovering. The parents were overjoyed, and the monk mysteriously disappeared ^{[10, p. 151]}. At the age of eight, he was admitted to the Gokoku-ji Temple, where he began to study esoteric Buddhism. At the age of sixteen, on the advice of his uncle, he moved to the Fumon-ji temple in Setsu province, where he took vows from the mentor of Chu:setsu Gense: and took the name of So:taku. In 1620, when his teacher died, Ryu:kei became the ninth mentor of Fumon-ji. However, even as abbot, he did not live in Fumon-ji permanently, but traveled around the country for fifteen years ^[8]. Later, while reading the teachings of his mentor, he suddenly realized that all his efforts were useless, devoted another six years of diligent practice and meditation and found that thirty years flew by like one day. Ryu: Kei really spent a total of thirty years on pilgrimage – from 1620 to 1650.

Since 1620, Ryu:kei has spent several years practicing under the guidance of Monk Hakuho: Era: from the temple of Ryo:an-ji. Since 1624, the so-called "conflict of purple robes" arose and gained momentum within the Rinzai teachings. Since Su:deng of the Nanzen-ji monastery took the position of "managing the lists of monks", contradictions have been growing between Daitoku-ji and Me:shin-ji, influential temples enjoying the special patronage of the imperial family. In both monasteries, groups of supporters of the shogunate emerged among the higher clergy, fighting for influence ^{[10, pp. 151-152]}. In the end, the shogunate accused the imperial court of giving the priests the purple robes of shie – the highest badge of distinction – without the permission of the Bakufu, and the situation escalated to the limit. Then Hakuho:, who was a supporter of the shogunate, took Ryu:kei with him and went to the capital, where Ryu:kei played an important role in resolving the conflict, perfectly showing himself in negotiations with the authorities. In 1629, the Bakufu handed over to Hakuho: the command to take the leadership of Me:shin-ji, where he went, but unexpectedly died in the town of Tsutoyama in the province of Go:shu: (now Shiga Prefecture). After Hakuho's death, he lived for some time in Re:an-ji in a small memorial temple erected in memory of the mentor, but at that time the authorities appointed him the "senior monk" of Me:shin-ji ^[8]. In 1644, Ryu:kei carried out the reconstruction of the temple bell. In September 1651, when he was fifty-one years old, he became abbot of Me:Shin-ji Yi was awarded the purple robe. He spent some time away from the world in a hermit, in 1654 he was re-elected abbot of Me:Shin-ji, but left the post and went to Fumon-ji. Ryu:kei really wanted to visit China, because in 1653 he accidentally read in a book bought in Kyoto the teachings of mentor Ingen about:Baku was eager to go to China to get to know him, but leaving the country was prohibited at that time.

In 1654, Ingen arrived in Nagasaki. Thanks to the persistent invitations of Ryu:kei and other monks from his entourage, Ingen moved to Fumon-ji, and subsequently decided to stay in Japan. In 1658, Ingen was granted an audience with the shogun and headed to Edo. Ryu: Kei accompanied him, was an assistant and translator. In order for Ingen to be allowed to stay in Japan, he visited the capital four times and negotiated with the Bakufu, and in the end Ingen was allocated a plot in Uji for the foundation of the first temple of the new school. At that moment, some monks of Me:shin-ji, who had been helping Ryu:kei up to that time, preferred to distance themselves from him and Ingen, and of the like-minded people, only Teiju: Edzen (1611-1688) remained next to him. In the summer of 1657, Ryu:kei received a letter from ex-Emperor Gomizuno-o ^{[10, pp. 152-153]}. In 1657, he lectured at the court of ex-Emperor Gomizuno-o and was awarded the title of "a high-ranking Zen mentor revered by the imperial court" ^[8]. On June 18, 1659, the authorities officially allowed Ingen to choose a plot of land in the vicinity of Kyoto. Ryu: kei actively participated in the selection and, when the place was determined, went to the capital. He waited for the Bakufu decree to be issued until November, after which, in April 1660, he coordinated the decree with the governor of the shogunate in Kyoto, Makino Tikashige, and on December 18, together with Ingen's confidant, Huilin, attended the official transfer of land to the ownership of monks About:baku ^{[10, p. 154]}. In fact, Ryu:kei overcame all the bureaucratic difficulties alone!

In February 1661, Ingen and his senior disciple, Mokuan Xie:to:, visited the site for a new temple – Mumpuku-ji, which was to become the main springboard of the:Baku in Japan, Ryu: Kei accompanied them. When Ingen moved to Uji in August, where a new temple was being built, Ryu:kei followed him. In 1663, he received a Dharma transmission from Ingen and changed his name to "Se:seng", and in January 1664, he was appointed rector of the Se:me:-ji temple in Hino (Shiga Prefecture) – a temple built by order of ex-Emperor Gomizuno-o to offer prayers for the stability of the country and the prosperity of the imperial family ^[11]. Se:me:-ji was a famous shrine built during the time of Setoku-taishi, but during the riots that raged in the region in the XIV–XV centuries, the temple was destroyed and abandoned, it was restored only at the behest of Gomizuno-O. In April 1668, Ryu:kei was invited by Gomizuno-o to the Nayin (the inner secret sanctuary of the Se:me:-ji temple) and took ten bodhisattva vows from him. In 1669 he was officially ordained a monk about:Baku became the first Japanese to accept the new teaching ^[8].

On August 15, 1670, at the request of the parishioners of Ryu:kei went to Osaka, to the Kyuto-in temple. On August 22, he held a "saye" ritual in the temple – a meeting during which lay believers ate lenten "cleansing food" and preached sermons. However, on August 23, a terrible storm broke out, the Kizu-gawa and Aji-gawa rivers overflowed and overflowed their banks, it became obvious that the temple was about to flood. Monks and believers left the temple in panic, but Ryu:kei, who was sitting in the zazen pose, did not move from his place. The students tried to lift him by the arms, but he sharply shouted at them to stop. Three times his admirers and disciples begged him to rise, Ryu:kei only said: "Death is predetermined, it is pointless to run from it. You will escape it only by right mindfulness and right thoughts." Even when the temple building shook and streams of water poured into the temple, he remained sitting motionless…After the water receded, he was found dead, sitting in the zazen pose, although Ryu:kei looked like he was alive. He died at the age of sixty-nine. Gomizuno-o, terribly saddened by the death of his mentor, ordered a memorial altar to be erected in his honor and a memorial ceremony to be held. When Ingen heard about his death, according to legend, he told his students that Ryu:kei truly knew the path of the Teacher and escaped beyond the boundaries of the vain world to true freedom and enlightenment ^{[10, pp. 158-159]}.

Ryu:Keya Se:Sen can rightfully be called the first Japanese associate of Ingen. Having reached a high position in Rinzai circles, he renounced it without the slightest doubt when he got the opportunity to become closer to Chinese Buddhism, which he saw as more correct. His active religious activity, as well as his proximity to influential patrons, greatly helped the teaching at an early stage of history, however, the selfless help provided by Ryu:kay Ingan and the monks About:Baku at the foundation of the Mumpuku-ji undoubtedly became his main contribution to the success of the school.

Another well-known Japanese "monk About:Baku" is considered to be Tetsugyu: Do:ki (yap. , 1628-1700). Tetsugyu: Do:ki was born on July 26, 1628 in the city of Nagato (now Yamaguchi Prefecture). His father's name was Masuda Kensho:, his mother was from the Nagatomi clan. At the age of four, the boy became very ill, the fever did not subside for several days, despite all the efforts of his parents, but suddenly it passed by itself, and the family considered it a miracle. When he was seven, the house was destroyed by fire, and Tetsugyu and his mother moved to her relatives in Tottori Prefecture. My father was an official, so he had to stay in Nagato for a while. Shortly after the move, Tetsugyu fell ill again and was on the verge of death, but again miraculously recovered, and soon his father arrived, who left his post in Nagato. Tetsugyu's mother: was also not very healthy and was often ill. When Tetsugyu: was about ten years old, he saw the neighborhood kids teasing his cousin all day long. Unable to resist, one day he hit one of the offenders, but did not calculate the strength and inflicted a rather serious injury on him. The parents of the second boy came to Tetsugyu's parents with a scandal:, and they began to scold their son, but he, confident in his rightness, was protecting his brother! – he was silent and did not apologize. Then Tetsugyu's mother burst into tears, began to exhort him in a tearful voice, and from that time he did not fight anymore ^{[10, p. 191]}.

At the age of eleven, Tetsugyu: was apprenticed to Teiju: Edzen in the Ryu Temple:ho:-ji of the Rinzai teachings (now the Ko temple:-zen-ji of the O school: Baku). Tetsugyu: he still had a short temper, for which he often got hit by the teacher. Already at the age of thirteen, he wrote poetry and was able to interpret sutras, but other students did not notice him or looked down on him because they were noticeably older. One day, unable to stand the ridicule, Tetsugyu: grabbed a knife and severely injured one of the students, after which, seeing what he had done, he wanted to kill himself, but Teiju's brother:, Usui Hisakie:, was able to stop him. After such an outburst, Teiju: thought to forbid Tetsugyu: to be initiated, and only after talking with his brother, who was sure that the boy had a great future, changed his mind. December 8, 1642, at the age of fifteen, Tetsugyu: took vows. In May 1643, he traveled around the country with his mentor and almost a year later, in March 1644, he returned to Ryu:ho:-ji ^{[10, pp. 191-192]}. Because he was incessantly reciting sutras, not knowing rest, from Tetsugyu's overexertion: he was partially blind for three years. When his sight returned to him, he went on a pilgrimage. During his stay at the Ryu:un-ji temple in Mimasaka Province (now Okayama Prefecture), he felt an inexplicable premonition and urgently returned home – it turned out that his mother was seriously ill. Although at first she felt better from the arrival of her son, she died in August.

In 1648-1650 . Tetsugyu: traveled to various temples, listening to the teachings of mentors about the sutras and periodically visiting Teiju: in Ryu:ho:-ji. Seeing his scholarship and talent, he was offered to become the abbot of the Jiko Temple:-ji of Awa Province (now Tokushima Prefecture), then the Ko:koku-ji temple in Setsu province, but he, dissatisfied with the success in meditation practice, refused and went to Edo, where he stayed at the To:zen-ji temple. He was called to the temple of Se:tai-ji – he again refused, citing employment ^{[4, p. 77]}. In the spring of 1654 , he erected on Mt .:I made a gravestone in memory of my mother, and then I went to the Hasedera temple, where I prayed to Kannon that she would give him a chance to visit China, even though I knew that his dream was impossible. In autumn, he stopped at the Ho:un-ji temple in Osaka, where he meditated diligently, but was so disappointed with himself that he even thought about returning to worldly life ^{[10, p. 193]}. It was only by chance that he heard that the Chinese monk Ingen was coming to Japan, he cheered up and gathered in Nagasaki, but the top Ho:Un-ji did not give permission for this, and Tetsugyu spent the winter there. The practice under the guidance of Chinese monks could indeed serve to some extent as a substitute for a real trip to China, which was impossible to carry out during the ban on leaving the country, so Tetsugyu: stubbornly made every effort to be released to Nagasaki. In March 1655, Tetsugyu: finally obtained permission to leave and, together with other willing monks, went to Nagasaki to pay homage to Ingen. After listening to the teachings of the mentor, he felt how close he was to the teachings of Ingen, and felt great joy. In August of that year, Ingen left for Fumon-ji, and Tetsugyu: and other Japanese worshippers who were not allowed there stayed at the Zenrin-ji temple until they learned in July that Ingen's disciple, Mokuan, had arrived in Nagasaki. Tetsugyu: he wanted to move to Mokuan in Fukusai-ji, but the leadership of the Zenrin-ji temple forbade this time, and he returned to Kyoto, realizing his dream only after the intervention of the governor of Nagasaki ^{[4, p. 77]}. Mokuan invited him to join the winter intensive practice, and Tetsugyu: agreed, although at first he refused, considering himself still unworthy.?

In 1657, at the behest of Mokuan Tetsugyu: went to Ingen in Fumon-ji, at the same time visiting his former teacher, Teiju:, and returning to Nagasaki in the fall. In the absence of Tetsugyu: conflicts between the Chinese and the Japanese began in Fukusai-ji, but when he returned, he immediately stopped them and restored discipline. In 1658 , he met with the third of the most famous mentors about:Baku, Sokuhi Neitsu, in So:fuku-ji, and he highly appreciated his eloquence and persuasiveness. After learning about this, Moquan called him "the genius from Mount Zishan". Due to the fact that Tetsugyu: was small, people often underestimated him and mocked him, however, as soon as he spoke, the enchanted listeners radically changed their minds. In the winter of the same year , the top of the Me:Shin-ji invited Tetsugyu again: to the post of abbot of Sho:tai-ji. At first he refused, but when they sent the governor of Nagasaki with the same request, he was forced to give in. In the spring of 1659, he left Nagasaki, stopping by to visit Ingen, and soon arrived in Sho:tai-ji. Sho: Tai-ji was a temple built by the grandson of Kasuga no Tsubone, the nurse of Shogun Tokugawa Iemitsu and the most influential lady of her time, Daimyo Inaba Masanori for prayers for her well-being and the well-being of the Inaba family. Tetsugyu: I went to Se:tai-ji on April 4 and first of all rebuilt the entire monastic way of life according to the model of the teaching About: Baku. At the same time, he negotiated with the Bakufu to allow Mokuan to join Ingen in Fumon-ji ^{[10, pp. 194-195]}.

In the autumn of 1659, he became a "senior monk" in Me:shin-ji and from that time on became known as Tetsugyu: Do:ki. In the winter of the same year, he saw Ingen in Fumon-ji, and in January 1660 he returned to Xie:tai-ji for a while. In the autumn of 1660, the Bakufu gave Mokuan permission to leave Nagasaki, and on October 6, he went to Fumon-ji, Tetsugyu: he was accompanied. In the spring of 1661, Tetsugyu: visited Teiju: in Ryu:ho:-ji. This year turned out to be difficult for him – he himself suffered a fever and took care of the sick monks. In 1662, gifts arrived from China from Ingen's teacher, Feiyin – he sent Tetsugyu: a scroll with calligraphy and a gatkha folded in his honor. Than Tetsugyu: deserved such praise? In 1658, he sent to China "An Appeal to the Buddha with wishes", sutras and a fan with hieroglyphs – and wrote all this in his own blood. At that time, Tetsugyu: was in Edo, where the mood was changing in the Bakufu – the authorities began to extol Shinto and to reckon less with Buddhism, cases of vandalism in temples became more frequent. At Tetsugyu: on this basis, there was a conflict with Inaba Masanori, and the samurai angrily drew his sword in the heat of the dispute. Tetsugyu: leaning forward and froze, calmly said: "You must really want to blow my head off–well, I rely on your decision. I decided a long time ago that I would give my life for the sake of the Buddha's Law." Masanori blurted out: "It would be better if you comprehended the way of the gods like that!". Tetsugyu: answered: "I have devoted myself entirely to the teachings of the Buddha. Even if I had the time, I wouldn't learn the way of the gods," to which Masanori objected: "You haven't even tried, how can you say that?". When Tetsugyu: said, "A long time ago I decided that I would not deal with the way of the gods. As already mentioned, I can only discuss the Law of the Buddha," Masanori left the room in a rage, but later returned, asking: "Venerable One, how many years have you been studying the Law?". Tetsugyu: answered: "It's been twenty years," and then Masanori exclaimed, "Twenty! I've only given the way of the gods for three years! It was like a novice who had been teaching the instructions of the monks for three years at least, and took up arguing with the wise old man! I shouldn't have demanded that you betray your beliefs," after which he burst out laughing. From that moment Masanori began to deeply revere Tetsugyu: and often helped him in various kinds of issues, and also willingly hosted him in his metropolitan residence when Tetsugyu: came to Edo ^{[10, pp. 195-196]}.

After the founding of the Mampuku-ji, the disagreements between the Rinzai and O:baku schools escalated, and Tetsugyu: in 1664 made the final decision to transfer to a new school. Mokuan, who at that time became the second abbot of Mumpuku-ji, once again ordained him as a monk. In 1667, he received a Dharma transfer from Mokuan and became his first Japanese Dharma heir ^{[4, p. 78]}. Even before that, Tetsugyu: repeatedly asked the Bakufu to support the construction of the Mumpuku-ji complex. A huge donation from Shogun Ietsun, with which Mokuan was able to significantly expand the monastery, was largely due to the efforts of Tetsugyu:, so when Mokuan went to Edo Castle to express gratitude to the authorities, he took Tetsugyu: with him.

Since 1669, Tetsugyu: took part in the foundation and restoration of many temples, including with his active assistance, the Zuisho Temple was founded:-ji in Edo, which became the base of the doctrine of:Baku was in the capital, and in 1675 he became its second abbot after Mokuan. In 1675, Tetsugyu: took the post of abbot of Zuisho:-ji. As the main representative of the school in the capital, he often contacted representatives of the Bakufu. In early 1676, he was granted an audience with Shogun Tokugawa Ietsuna. In 1683, Mokuan became seriously ill, and in 1684 he died, and Tetsugyu: organized the funeral ceremony. He continued to expand the network of temples of the doctrine of:Baku – thanks to the support of Inaba Masanori and the respect he earned from the Bakufu for his piety and decency, the temples of Ko:fuku-ji in Edo and Jo:juji in Kyoto were restored, where Tetsugyu: left in 1687, giving up the post of abbot of Zuisho:-ji to Dharma brother Egok Do:me:. He was recorded as the founder and invited to be the rector of so many churches that, being already aged, he spent almost all his time on the road. In 1694-95, he lectured for Tokugawa Tsunayoshi for several months. In 1698, his benefactor and friend, Inaba Masanori, died, and Tetsugyu: served at the funeral ceremony in Ko:fuku-ji. On August 9, 1700, Tetsugyu himself:, who then lived in the Fukuju Temple:-ji, seriously ill. Anticipating an imminent death, he refused medicines and took only the remedies prescribed by a doctor sent by Inaba Masanori's son, Masamichi, out of respect for him ^{[10, pp. 198-200]}. On August 20, he died, having chosen twenty-four Dharma heirs before his death ^[11].

Tetsugyu: he was not distinguished by his tall stature and heroic physique, for which he listened to ridicule more than once, but many warriors could envy his strength of spirit. He boldly defended his principles and teachings of the Buddha in disputes even with representatives of the authorities, for which he gained respect and honor among the military aristocracy, which began to support his initiatives. About twenty temples of the teaching respectfully call him the founder or restorer. His active work on the restoration of temples and the search for benefactors greatly helped the doctrine of:Baku is at an early stage of its history, and the heirs of the Dharma attracted many new followers, strengthening the position of the school in Japan.

Summarizing, it can be noted that the biographies of outstanding mentors of the doctrine of:Baku, who lived during the Edo period, are a reflection of the history of the formation of the school itself. Activities of Japanese followers About:Baku actually represents the stage of the school's development when there was an inevitable assimilation of its Chinese flavor with the local population, clashes with other Buddhist schools and local religious traditions. However, initially, many Japanese monks, including two monks whose biographies are presented above, were attracted to Baku by the Chinese origin of the teaching – believing that it was no longer possible to join the true teaching in Japan, since local Buddhism had faded and was mired in empty disputes and vices, they were eager to visit China, learn from Chinese mentors who continue, in their opinion, the authentic traditions of teaching. The policy of the authorities prohibiting leaving the country on pain of death did not allow these dreams to come true, and Buddhism About:Baku, which arrived with Chinese mentors on the islands, became a real way out of the impasse for monks who were not satisfied with the state of the Japanese Buddhist community.

Both Ryu:kei Se:seng and Tetsugyu: Do:ki perceived Chinese Buddhism as a model, so the arrival of Ingen Ryu:ki, a famous mentor whose Dharma line went back to Linji Yixuan himself, allowed their dreams to come true – at least indirectly. And the benefits were mutual – communicating with Chinese monks, learning live from a mentor whose works were known in Japan, but meeting with whom, because of the ban on leaving, was out of the question, they actively participated in the life of the community of a new teaching for Japan, which was just beginning its journey across the country. Help local followers of the school About:Baku was invaluable because, in addition to their religious and preaching activities (reading teachings, recruiting students and taking vows from laypeople), they interacted with the government, made connections among influential aristocrats and, due to their support, restored temples, which then departed from Baku. Ryu:Kei Se:Seng and Tetsugyu: Do:ki had a particularly important influence on the development of the school at an early stage, since it was they who took over the solution of certain bureaucratic issues with local authorities, thanks to which the Chinese founding monks managed to get land and generous donations from the Bakufu invested in the development of the Lampuku-ji and other temples of the teaching. In addition, selected Japanese mentors About:Baku's numerous Dharma heirs, in turn, attracted a large number of new followers, strengthening the school's position in the Buddhist world of Japan. Thus, it can be said that in many respects it was thanks to these monks, whose craving for Chinese Buddhism prompted them to join the ranks of the followers of the new school, in Japan of the Edo era, an amazing interaction of foreign and local religious traditions, a fruitful union of two cultures – the ideals and innovations of the Minsk era with the "golden age" of the national Japanese culture, which eventually left a certain imprint on the Edo period, becoming a significant part of its unique multifaceted appearance.