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岸澤 (眠芳) 惟安
Kishizawa (Minpō) Ian (1865-1955)
Soto Zen master, leading interpreter of Dogen's Shobogenzo, and third abbot of Antai-ji. He received dharma transmission from Nishiari Bokusan and succeeded Oka Sotan and Genpo Kitano as official lecturer on the Shobogenzo at Eihei-ji. He was the spiritual master of Kojun Noiri roshi. Shunryu Suzuki roshi also attended him at Eihei-ji monastery and later studied with him for many years.
Carl Bielefeldt, “Soto Zen at the Beginning of the Twentieth Century.”
Wind Bell 32:2 (1998), pp. 17-24.
[About Kishizawa roshi, pp. 23-24:]
Suzuki Roshi studied a chapter of the Shobogenzo in his graduation thesis, but his deeper study of the Shobogenzo seems to have taken place after he left Komazawa. In 1930, he graduated and went to Eiheiji for a short period of training. At Eiheiji he was assigned as attendant to a famous monk named Kishizawa Ian. This was the beginning of a long association between Suzuki Roshi and this older monk.
Kishizawa Ian was perhaps the leading interpreter of the Shobogenzo of his day. He had been a student of the most famous Meiji scholar of the Shobogenzo, Nishiari Bokusan, who was also the teacher of Oka Sotan. Nishiari was, in some ways, the leading figure of the Soto-shu in the 19th Century, not only as a scholar but also as an appointed daikogi (master lecturer) at the new religious academy called the Kyobu-sho. This had been established by the Meiji government to provide for the study and administration of Buddhism and Shinto. Nishiari represented Soto-shu teaching at that academy and eventually went on to become the abbot of Sojiji and the head of the Soto-shu. But he's best known for the work that he did on the Shobogenzo, especially a famous commentary called the "Shobogenzo keiteki," which still, to this day, is probably the favorite commentary for most Shobogenzo scholars.
Kishizawa Roshi, Suzuki Roshi's mentor at Eiheiji, was born in 1865. His career was not typical of Soto monks at this time. That is to say, he s tarted out in a secular career as a school teacher and then, after studying with Nishiari Bokusan, converted to Buddhism and was ordained at the age of 32. He received shiho (dharma transmission) from Nishiari at the age of 36. Kishizawa went on to become abbot of several temples and then to take up residence at Eiheiji, where Suzuki Roshi met him, as what is called a seido (former abbot).
Kishizawa Roshi lectured at Eiheiji for thirteen years in the Genzo'e, as it's called (the lecture series on the Shobogenzo). He published prolifically: he wrote on the five-rank theory of Soto-shu, on the Soto-shu precepts, and so on. But he's best known for a very large commentary on the Shobogenzo. During the years that Suzuki Roshi was studying with him, Ian Roshi was lecturing constantly on the Shobogenzo in what he called kattoshu (葛藤集 "collections of tangles"). He would write about different fascicles of the Shobogenzo and publish them in various places, and eventually his lectures were brought together many years later in what I believe to be the most extensive commentary ever done on the Shobogenzo, his twenty-four-volume work entitled "正法眼蔵全講 Shobogenzo zenko."
After studying with this renowned teacher, Suzuki Roshi returned to his own temple, Zoun'in, and then to Rinsoin. But Kishizawa Roshi also left Eiheiji a couple of years after Suzuki Roshi. He moved to a temple called Gyokudenin. which was located in Shizuoka just a few miles from Rinsoin. And there he set himself up and continued his lectures on the Shobogenzo. Suzuki Roshi then commuted to Gyokudenin to study with Kishizawa Roshi from 1993 right up until the latter's death in 1955, soon after which Suzuki Roshi himself left for America.
丘 大潤 宗潭 Oka (Daijun) Sōtan (1860-1921) – 1st abbot of Antaiji; teacher of Kishizawa Ian, Gyokujun So-on, Eko Hashimoto, Sawaki Kōdō, Harada Sōgaku, et al. "Oka Sōtan-rōshi … was the … source of power of all the teachers."
西有 瑾英 穆山 Nishiari (Kin'ei) Bokusan (1821-1910), the most prominent Meiji scholar of the Shobogenzo. He was a teacher of both Oka Sōtan and Kishizawa Ian, eventually becoming abbot of Sōji-ji.
This story from Reb Anderson and Susan Moon's book, Warm Smiles from Cold Mountains:
…When Kishizawa Ian, Suzuki Roshi's second teacher, was a young monk, he was sitting in meditation on a rainy day and heard the sound of a distant waterfall. Then the wooden han was struck. He went to his teacher (maybe Oka Sotan) and asked, “What is the place where the sound of the rain, the waterfall, and the han meet?”
His teacher replied, “True eternity still flows.”
And then he asked, “What is this true eternity that still flows?”
“It is like a bright mirror, permanently smooth,” said his teacher.
“Is there anything beyond this?” asked the young monk.
“Yes,” responded his teacher.
“What is beyond this?” inquired the young monk.
And his teacher replied, “Break the mirror. Come, and I'll meet you.”
Kishizaza Ian Roshi was a dharma brother of Sawaki Kodo and Hashimoto Eko. Together they trained with Oka Sotan, a very important Soto Zen teacher and Dogen scholar in the early 20th Century, and the three went on to revitalize Soto Zen.
丘 (大潤) 宗潭 Oka (Daijun) Sōtan (1860-1921); 西有 (瑾英) 穆山 Nishiari (Kin'ei) Bokusan (1821-1910); 日置 (維室) 黙仙 Hioki (Ishitsu) Mokusen (1837-1920)
Photo taken at 修善寺 Shuzenji, 1905
Busso shōden bosatsu-kai kechimyaku
Blood-vein of Bodhisattva Precepts Authentically Transmitted by Buddhas and Ancestors
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 ( 1 268-1325)
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 (1321-14 12)
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 Gi n'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)
卍山道白 Manzan Dōhaku (1635-1715)
明州珠心 Meishū Jushin
密山道顕 Mitsuzan Dōken (1652-1736)
白堂香全 Hakudō Kōzen
公海慧然 Kōkai Keizen
泰麟道海 Tairin Dōkai
泰俊貫道 Taishun Kandō
泰巖曹隆 Taigen Sōryū
安窓泰褝 Ansō Taizen
穆山瑾英 Bokuzan Kinei (1821-1910) [西有 Nishiari]
眠芳惟安 Minpō Ian (1865-1955) [岸澤 Kishizawa]
On Kishizawa Roshi
by 丹羽 (瑞岳) 廉芳 Niwa (Zuigaku) Rempō (1905-1993)
(Adapted from a 1977 interview on the NHK TV series “The Religion Hour”)
I left home to be Ordained at the age of 12 years old. … In those days, Kishizawa Ian Roshi delivered some lectures on the Shobogenzo, and so came for a Shobogenzo Study Group to Shizuoka Prefecture. At that time, my senior brother trainee priest said, because it happened to be just the very next day right after my Ordination, “Rempo, please come bring some tea and sweets to Roshi's place.” When I asked him, “How should I offer sweets to the Roshi, what should I say?” my brother monk said, “Please do take one.” At that point I don't remember if I kneeled down or bent down or stood up while serving, but I remember saying to the Roshi, “Please do take one.” And I put out a Japanese sweet beancurd pastry. Smiling and looking at my face, the Roshi said, “Eh, you will only give me one?” He laughed. I was really surprised, so I sprang up and ran away. After that, the Roshi was very kind to me for the next fifty years, but after he died what I still remember is, “Eh, you will only give me one?” You see, “One thing is all phenomena,” all is one. This means that one is all. This is a noble teaching in fact, and for us our every action, each move of the hand or move of the foot, is truly the noble path of the Buddha way. It is taught that our entire self is there.
c.1950, Kishizawa zenji sitting in the middle
Kishizawa Ian-roshi, when asked how low one's head should be in bowing to the floor, answered that the forehead should touch the floor. He added, “I would like to bow even lower, but the floor stops me.”
Shunryu Suzuki tells a Kishizawa Story
Maybe before I finish my lecture I'll, talk more about Kishizawa. I was rather angry with him! [Laughs] because I was fooled by him for maybe more than thirty years! [Laughs]. And I found out that I was fooled by him some thirty years ago.
He told a Zen story during sesshin. We were sitting in a cold, cold zendo for seven days at Eiheiji – deep snow. And we were very serious in our practice. Of course, we were so young! [Laughs].
One morning the late Kishizawa Zenji - at that time he was Kanin, director of Eiheiji monastery – came to the zendo and gave us a Zen story.
He said, "Do you understand this story? A sparrow broke a big stone gate." Ishi no torii. A big gate built of stone. As thick as this [gesturing]. I don't know how big. But, a sparrow broke it. I don't know how – maybe by stepping on it! [Laughs].
And he said, "Do you understand?" We thought that it is some koan we must solve during the seven-day sesshin! And he started to talk about it, in very serious mood.
I didn't like that kind of story. Zen story. So-called Zen story. Whenever I read or heard that type of Zen story, I felt as if I was being fooled by it [Laughs]! Not giving much reason for it, talking about something funny.
So because I didn't like it, I remembered what he said. I still remember it. But the other day when I thought about what he said, when I repeated it, ("Ko suzume ga, ishi no torii wo fumiota). What does it mean? Of course, in Japanese, I'm sorry. It is Japanese. Fumiota means to step on and break it. But another meaning may be fundeita. [Laughs]. A sparrow was stepping on the stone gate – fundeita. [Laughs]. For me, always one meaning is to break and the other meaning is stepping on it.
So, [laughs] he was, seriously talking about it as if a sparrow had broken the big stone gate. But before he started to explain that koan, he repeated, "Did you understand?" [Laughs]. Did you understand! You know, no one could understand that is was joke! [Laughs]. Because we were too serious! [Laughs]. No one talked about his joke, or his koan after sesshin because no one could understand what he meant! [Laughs]. Or, no one could understand that was just a joke! [Laughs].
That is another side of serious practice. That is, if we could know that was just a joke – we were practicing very good practice – not too much effort, but not too little! [Laughs].
Maybe we were wasting our effort, making some excessive effort, too much effort – so we adjusted our usual thinking mind. That is how we obtain our true practice. He was a really great Zen master. That is how you'll solve problems.
If the governor of the United States is like him there won't be much problem! [Laughs]. Even though someone is very mad at him, they'll treat him just right. Not too strong or not too soft. That is not something which we can attain by a skill, by repeating things. But if you just know what is real practice, then, you can do things just right.
Thank you very much.
語句等: 渓声耳に入り月目を穿つ 華叟安
Text: "The sounds of a valley stream enter your ears, and the moonlight clean."
Pen name: Suikyo, Haketsu-shi, Keishu-ken, Tekkan-ro, Shusui-ijin. Dharma transmission from Nishiari Bokusan (1821-1910). He once was a teacher in a elementary school. But at his age 32, he was ordained by Bokuzan Kin'ei. He devoted his life to study and practice 'Shobo Genzo'. The founder of Kyokuden-in in Shizuoka.
More calligraphies: http://www.kihindo.jp/kobokuseki/soutou/ian.html.
Shunryu Suzuki Lecture, December 2, 1965, Thursday morning lecture, Los Altos
(title from book: Zen Mind, Beginner's Mind, p. 43)
[After demonstration of Buddhist bow] To bow is very important-- one of the important practice. By bow we can eliminate our selfish, self-centered idea. My teacher had hard skin on his forehead because he bowed and bowed and bowed so many times and he knew that he was very obstinate, stubborn fellow, so he bowed and bowed and bowed and he always heard his master's scolding voice. That is why he bowed. And he joined our order when he was thirty. For Japanese priest to join the order at the age of thirty is not early. So his master always called him ‘You lately-joined fellow'. He said, [Japanese phrase missing in transcript]. It means priest who joined our order when he is old. When we join order when we are young we have little -- it is easy to get rid of our selfishness. But when we have very stubborn, selfish idea it is rather hard to get rid of it. So he was always scolded because he joined our order so late. To scold does not mean slight people, or it does not mean to -- actually his teacher was not actually scolding him. His master loved him very much because of his stubborn character.
When he was seventy he said, “I -- when I was young I was like a tiger but now I am a cat.” He was very pleased to be a cat and to be like a cat. “Now I am cat”, he said. And to bow means to eliminate our self-centered idea. It is not so -- actually it is not so difficult -- easy -- and although it is difficult to try to get rid of it is very valuable practice. The result is not the point but effort to improve ourselves is valuable. There is no end in our practice.
GRAINES DE KARMA
A propos du livre de D. Chadwick
"Crooked cucumber — The life and teaching of Shunryu Suzuki Roshi"
Introduction par Jôshin Sensei
Nous sommes en 1930, Suzuki Roshi, alors jeune moine "Shunryu San" est envoyé par son Maître passer un an au Temple-Racine de l'école Sôtô, le temple fondé par Maître Dôgen, Eiheiji.
Il y est nommé "jisha" (assistant) de Maître Kishizawa. C'est là que se croisent nos lignages pour la première fois: en effet Maître Kishizawa fut le Maître de Dharma à la fois de Noïri Kôjun Roshi (Hakusan Kôjun Daïosho, le Maître de Moriyama Roshi) et de Niwa Zenji (le fondateur de la Demeure).
Suzuki Roshi restera l'élève de Maître Kishizawa aussi longtemps qu'il vivra au Japon — et il déclarait toujours à ses élèves aux USA " J'ai une grande reconnais-sance envers mon Maître So-on, mais c'est avec Maître Kishizawa que j'ai tout appris du Zen ".
Trente cinq ans plus tard, Maître Moriyama — lui-même jeune Sensei croisera Maître Suzuki aux USA, lorsqu'il reprendra Sôkôji, le temple Zen de San Francisco.
Vingt ans plus tard, Jôshin Sensei — après 3 ans de vie monastique au Japon — sera envoyée par Moriyama Roshi passer plusieurs mois, au Zen Center de San Francisco afin d'approfondir sa future pratique d'enseignante en étudiant la pratique occidentale transmise de Maître en disciple, d'Est en Ouest.
Graines de karma... "Innen" — pour boucler cette boucle de rencontres du Dharma; j'arrivai au Zen Center de San Francisco fin novembre, deux jours après commençait Rohatsu Sesshin dirigée par Katagiri Roshi. Je fus désignée pour travailler à la cuisine, et le tenzo à Zen Center, à ce moment-là, était David Chadwick. Il me parla beaucoup de Moriyama Roshi, qu'il avait rencontré quinze ans avant "Un jeune moine timide, avec des lunettes"...
Encore quinze ans plus tard : une fois par semaine, dans les zendos et dojos dirigés par Jôshin Sensei, les étudiants de la Voie lisent et étudient le texte de Suzuki Roshi "Esprit Zen esprit neuf" — après avoir pratiqué le zazen de Maître Kishizawa, transmis par Noïri Kôjun Roshi et Moriyama Roshi.
岸沢 惟安（きしざわ いあん、1865年(慶応元年) - 1955年3月26日）は、曹洞宗の僧、仏教学者。 武蔵国（現埼玉県）生まれ。幼名は計之助。埼玉県師範学校卒業。小学校訓導を務めたあと、1897年西有穆山に就いて得度。丘宗潭にも師事、生涯を『正法眼蔵』の解明に尽くした。埼玉県の清法寺、兵庫県の永源寺、京都府の安泰寺、青森県の法光寺を歴住し、静岡県志太郡豊田村（現焼津市）に旭伝院を開創した。号に眠芳など。.
永平道元禪師清規 : 大清規 / Eihei Dōgen Zenji Shingi : dai shingi
道元 著, 岸澤惟安 老師校譯 / Dōgen cho, Kishizawa Ian rōshi kōyaku.
Published by Kōjun Noiri rōshi at his temple: 官養庵 Kan'yōan (静岡県 Shizuoka-ken, 島田市 Shimada-shi, 御請 Ouke)
Shōwa 42 , 271 pages
３版 Edition: 官養院 Kanyō-in, 島田 Shimada, 1981.
Table of Contents:
目次 / (0008.jp2)
序 / (0006.jp2)
凡例 / p5 (0009.jp2)
永平道元禪師清規 / p1 (0016.jp2)
乾之卷 / p1 (0016.jp2)
序 / (0011.jp2)
校訂冠註永平淸規凡例 / (0014.jp2)
典座敎訓 宇治縣興聖寺 / p1 (0017.jp2)
辨道法 越州大拂寺 附僧堂四板被位圖並凡例 / p38 (0035.jp2)
赴粥飯法 永平寺 附僧堂十二板首鉢位圖並凡例 / p68 (0050.jp2)
坤之卷 / p109 (0070.jp2)
衆寮淸規 永平寺 附衆寮十二板圖並凡例 / p110 (0071.jp2)
對大己法 永平寺 / p130 (0081.jp2)
知事淸規 永平寺 / p144 (0088.jp2)
跋 / p251 (0141.jp2)
註 ― 訓點並字文訂正の典據 ― / p255 (0143.jp2)
Kishizawa Ian zen mesternek (aki Kôjun Noiri rôshi tanítója) legfőbb gyakorlata a földre borulás volt: "Szeretnék mélyebbre borulni, de nem hagyja a föld!" - mondogatta.
Shunryu Suzuki roshi mesélte Kishizawa mesterről:
"Mesteremnek az arcra borulástól bőrkeményedés lett a homlokán. Tudta magáról, hogy makacs és önfejű szerzet, ezért aztán leborult, és leborult, és leborult. Ennek az volt az oka, hogy mindig hallotta belülről mesterének korholását. Harminc évesen lépett a Soto rendbe, ami japán papoknál viszonylag késői időpont. Míg fiatalok vagyunk, kevésbé vagyunk önfejűek, és így könnyebb önzésünktől megszabadulni. Mestere tehát így szólította mesteremet "te-későn-jött-szerzet", és korholta a késői belépés miatt. Tulajdonképpen azonban szerette őt önfejű természetéért. Mesterem, mikor hetven éves lett, azt mondta: "Fiatal koromban olyan voltam, mint egy tigris, most viszont olyan vagyok, mint egy macska!" Meg volt elégedve azzal, hogy olyan, mint egy macska.
A leborulás segít eloszlatni önközéppontú felfogásunkat. Ez bizony nem könnyű. Nehéz ettől a felfogástól megszabadulni, ezért is nagyon értékes gyakorlat a leborulás. Nem az eredmény az, ami számít; a magunkat javító erőfeszítés az, ami sokat ér. Ennek a leborulásnak soha sincs vége."
(A zen szellem: a kezdők szelleme, A leborulás c. fejezetben)