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緖方宗博 Ogata Sōhaku (1901-1973)
(L) Professor D. T. Suzuki
(R) The Abbot Daikō Yamasaki (Teacher of Ogata)
(standing) Professor Sōhaku Ogata, Chief monk of Chōtoko-in, Shōkokuji
Photo taken in 1946 (from Christmas Humphreys)
Ogata Sōhaku (1901-1973)
by V. E. Johnson
The Eastern Buddhist NEW SERIES, Vol. 6, No. 2 (October, 1973), pp. 162-166
A Guide to Zen Practice
by Sohaku Ogata
Kyoto, Bukkasha , 35 p.
Bodhidharma, An Indian Master of Dhyana Who Became the Father of Zen in China and Japan
by Sohaku Ogata
Young East, vol. 9, no. 4. 1943, pp. 21-27.
Cover photo: Rōshi Daikō Yamasaki when 88. Teacher of author.
"The Mu Mon Kwan, The Gateless Barrier to Zen Experience," pp. 78-133.
Records of the Transmission of the Lamp
(Ching te ch'uan teng lu) : Part one
compiled by Tao ̈Yüan; translated by Sohaku Ogata
Albuquerque : Hummingbird Press for the Asian Cultural Studies Project of the University of New Mexico, 1986. xvi, 631 p.
The Transmission of the Lamp: Early Masters
compiled by Tao Yuan; translated by Sohaku Ogata
Wolfeboro, N.H. : Longwood Academic, 1990, 401 p.
[Translation of of the first ten books (chapters) of Ching-te chʻuan teng lu / Jingde chuan deng lu. Rev. ed. of: Records of the Transmission of the lamp. 1986]
Reviewed by Ding-hwa E. Hsieh
Philosophy East and West, Vol. 44, No.1. Pp.180-183.
In the abundant Ch'an literature of the Sung period
(960-1279) in China, the Ching-tech'uan teng-lu (Record of the
Transmission of the Lamp [Compiled during the] Ching-te
[Era]) (hereafter cited as CTL) is the oldest and historically
most influential of the "transmission of the lamp"
(teng-lu) texts. Compiled by Tao-yuan of the line of Fa-yen
WEN-I (885-958), the text was presented to Emperor Chen-tsung
of the Northern Sung in 1004, the first year of the Ching-te
era, and published under imperial partonage in 1011. Its thirty
fascicles narrate chronologically the lives and teachings of
the significant figures associated with Ch'an Buddhism, from
the legendary Buddhas and ancient patriarchs to the heirs of
the Fa-yen lineage in the tenth century--altogether 1,701
persons of about 52 generations. The CTL consists of about
1,700 "public cases" (kung-an), each containing the encounter
dialogues (chi-yuan wen-ta) between Ch'an masters and their
disciples. For the later "public cases" anthologies, the
sayings and doings of the eminent Ch'an masters recorded in
the CTL were the main sources.
Sohaku Ogata (1901-1973), about of Chotokuin, Shokokuji,
of Kyoto, had been engaged in the translation of Tao-yuan's
text, but he did not finish the whole task before his death.
The present translation, which was made from the Taisho
Tripitaka (1928), based on the Yuan edition of 1317, is
therefore of only the first ten tascicles, one-third of
Tao-yuan's text. Preceded by a translation of the preface
written by Yang I (974-1020), Ogata's book is divided into ten
1. the seven ancient Buddhas and the early fourteen patriarchs of India;
2. the late thirteen patriachs of India;
3. the patriarchs of China, from Bodhidharma, the twenty-eighth patriarch of India, to Hung-jen (600-674), the fifth patriarch of China;
4. the enlightened masters of the Niu-t'ou School founded by Fa-jung (594-657) and of the Northern School led by Shen-hsiu (606?-706) ;
5. Ch'an masters of the Southern School, beginning with the sixth patriarch Hui-neng (638-713)and ending with Ho-tse Shen-hui (684-758)
6--10. Dharma heirs of Nan-yueh Huai-jang (677-744), from Ma-tsu Tao-i (709-788) and his followers to the heirs of Ma-tsu's disciples--Po-chang Huai-hai (749-814) and Nan-ch'uan P'u-yuan (748-834), and so forth.
On the whole, Ogata's translation can hardly be
considered a grade contribution to scholarship. First of all,
he does not provide his readers with a detailed introduction
to the CTL and its author, Tao-yuan. Secondly, there are no
notes or scholarly apparatus which might indicate Ogata's own
critcal research on the text. thirdly, the accompanying
annotation to certain spec ifit Ch'an terms or expressions is
insufficient and hence further hinders the reader's
understanding or appreciation of this significant Ch'an text.
In addition, not only are there too many misprints and
mechanical errors, but also many words are mistranscribed by
Ogata. To mention just a few of them: Fa-yung of the Niu-t'ou
School (p.89) should be read as Fa-jung; Shen-hui of
Ho-che (p.184) should be Shen-hui of Ho-tse; Master Yu Chuan
of Shao (p.278) should be Ju-yuan of Shao (see T
2076.51.260c29) ; Ch'ien-wei of Ch'ien (p.322) should be
Ch'u-wei of Ch'ien (T 51.269a8); Mount Ch'un-nan should be
Mount Chung-nan; of (the Buddha) is misread as fu; hung (red)
is misread as kang; ta (big or great) is sometimes mistaken
as t'ai; chueh (enlightenment) is mispronounced as chiao; and