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Chronology of Ascetic Shakuhachi
Ideology-related Terms, Concepts & Names
HINDUISM
c. 2600 BCE:
Square seal depicting a nude male deity with three faces,
seated in yogic position on a throne.
Harappan Bronze Age Culture, c. 2600-1900 BCE.
Dimensions: 2.65 x 2.7 cm, 0.83 to 0.86 thickness.
Excavated at Mohenjo-daro, present-day Punjab, Pakistan.
Now in the Islamabad Museum.
Source: https://www.harappa.com/indus/33.html
BRĀHMAN - "The highest Universal Principle", "The Ultimate Reality in the Universe"
ब्राह्मण
ĀTMAN - "The Self", "The Soul"
आत्मन
ADVAITA - "Not Two", "Not Dual", "Non-Duality", "Non-Dividedness"
अद्वैत (Sanskrit)
Originally known as 'Puruşavāda' in Hindu philosophy.
Date: 8th to 6th CENTURY B.C.
AUM / OM
ॐ
DHYĀNA - "Meditation", "Thinking"
ध्यान (Sanskrit) -
झान (Pali)
SAMĀDHI - " ... a state of meditative consciousness.
It is a meditative absorption or trance, attained by the practice of dhyāna.
समाधि (Sanskrit)
INDIAN BUDDHISM
5th CENTURY BCE onwards:
BRĀHMAN - "The highest Universal Principle", "The Ultimate Reality in the Universe"
ब्राह्मण
ĀTMAN - "The Essential Self"
आत्मन
ANĀTMAN - "The Not-Self"
अनात्मन् (Sanskrit)
ADVAYA -
"The Essential Nature of Things when truly understood, according to Buddhist thought":
अद्वय (Sanskrit)
- "not two without a second", "only", "unique", "non-duality", "ultimate truth", "identity", "unity"
DHARMA - The "Law" in Buddhist Thought
धर्म (Sanskrit) -
धम्म (Pali)
DHYĀNA - "Meditation", "Thinking"
ध्यान (Sanskrit) -
झान (Pali)
SAMĀDHI - " ... a state of meditative consciousness.
It is a meditative absorption or trance, attained by the practice of dhyāna.
समाधि (Sanskrit)
CHINESE TAOISM, YIN-YANG PHILOSOPHY & CONFUCIANISM
6th Century BCE onwards ...
TAO / DAO (4th tone - Japanese: DŌ)
The "Way", or: "Ultimate Reality" (?), in Chinese Taoist philosophy
道
"The Tao of Heaven operates mysteriously and secretly;
it has no fixed shape;
it follows no definite rules;
it is so great that you can never come to the end of it,
it is so deep that you can never fathom it."
Quotation from the the 'Huai Nan Tzu' ('Huainanzi'), 2nd century BCE
not later than 139 BCE.
"In Taoism Nature is taken to be infinitely wise, infinitely complex, and infinitely irrational. One must take a yielding stance and abandon all intellectual preconceptions. The goal is wu wei
[無爲 /
無為 /
无为], doing nothing contrary to nature. Nature does not need to be perfected or improved. It is we who need to change; we need to come into accord.
Taoists rejected all dichotomies, even the most fundamental one of being versus non-being, for both come from the same source, the deep and the profound.
The goal of Taoism is to attain that which precedes duality. The only way to discover this original source is to observe nature. During peak experiences in nature, the deep meets the deep."
Source: HummingBirdWorld.com
TZU-RAN / ZI-RAN (4th and 2nd tones - Japanese: SHIZEN)
Nature
自然
CH'I / QI (4th tone - Japanese: KI)
Breath; Air; Vital Vapour; Steam; Energy; Essence; Spirit; Mind; Soul; Intention; Heart
氣
/
気
WU HSING / WU XING (3rd and 2nd tones - Japanese: GO-GYŌ)
The "Five Elements", the "Five Phases", the "Five Agents", the "Five Movements", the "Five Processes", the "Five Steps/Stages"
五行
You may read more here: Wikipedia: "Wu xing"
YIN-YANG (1st and 2nd tones - Japanese: IN-YŌ / ON-MYŌ / ON-YŌ)
The Cosmic Dual Forces:
"Negative-Positive", "Female-Male", "Moon-Sun", "Dark-Bright" etc.
陰陽
/
阴阳
WU (2nd tone - Japanese: MU)
"No - ", "Not - ", "None" - a negating prefix - "Non-Existence", "Non-Being"
無
/
无
WU WEI (2nd and 2nd tones - Japanese: MU-I)
"No Action", "Non-acting"
無為
/
无为
KONG / KUNG (1st tone - Japanese: KŪ)
Meaning in Taoist thought: "Emptiness", "Quiet"
空
TIEN TI / TIAN DI (1st and 4th tones - Japanese: TEN CHI)
"Heaven and Earth"
天地
The 4 Classical Confucian Virtues - Rules for Proper Living and Conduct
四字 - "THE FOUR IDEOGRAPHS"
CHUNG / ZHONG (1st tone - Japanese: CHŌ)
"Loyalty", "Devotion", "Fidelity", "Faithfulness"
忠
HSIAO / XIAO (4th tone - Japanese: KŌ)
"Filial Piëty"
孝
CHIEH / JIE (4th tone - Japanese: YO)
"Contingency"
節
/
节
YI / YI (4th tone - Japanese: GI)
"Righteousness"
義
/
义
INDIAN BUDDHISM
2nd / 3rd Centuries CE:
ŚŪNYATĀ - "Non-Substantiality", "Non-Self", "Voidness"
शून्यता (Sanskrit)
CHINESE BUDDHISM
2nd CENTURY CE:
BU ER / BU ER (4th and 4th tones - Japanese: FU-NI)
"Not Two", "Non-Duality", "Non-Dual"
These are the two Chinese ideographs chosen to translate/represent the very central Indian Mahayana Buddhist term/concept of 'Advaya',
अद्वय
see above, by the Indian Mahayana Buddhist missionary An Shigao, fl. c. 148-180 CE, in what became the very earliest Buddhist sutras that were rendered in the Chinese language.
不二
EARLY 5th CENTURY CE:
KUNG / KONG (1st tone - Japanese: KŪ)
"Non-Substantiality", "Void", "Emptiness" - semantically and philosphical equivalent with "Non-Duality", "Ultimate Reality"
This is the Chinese ideograph chosen to translate/represent the very central Indian Mahayana Buddhist term/concept of 'Śūnyatā',
शून्यता, that was formulated by the Indian Buddhist philosopher Acharya Nāgārjuna, c. 150 – 250 BCE.
The earliest appearances are found abundantly in the sutra collection Chang A-han-chzing/Zhang a han jing,
長阿含經, that was translated into Chinese in 413 CE.
空
CH'AN / CHAN (2nd tone - Japanese: ZEN)
"Meditation", "Contemplation", "Concentration"
This is the Chinese ideograph chosen to translate/represent the very central Indian Mahayana Buddhist term/concept of
dhyāna, ध्यान.
The earliest appearances are found in abundance in the sutra collection Chang A-han-ching/Zhang a han jing,
長阿含經,
that was translated into Chinese in 413 CE.
禅
SAN-MEI / SAN-MEI (1st and 4th tones - Japanese: SAMMAI)
"Deep mental absorption"
This is the Chinese ideograph chosen to translate/represent the very central Indian Mahayana Buddhist term/concept of
'samādhi', समाधि.
The earliest appearances are found in considerable numbers in the sutra collection Chang A-han-ching/Zhang a han jing, Japanese: Chan A Yū Kyō,
長阿含經,
that was translated into Chinese in 413 CE.
三昧
WU / WU (4th tone - Japanese: SATORI)
"Ultimate realization", "Enlightenment"
The earliest appearances are found 10 times in the sutra collection Chang A-han-ching/Zhang a han jing, Japanese: Chan A Yū Kyō,
長阿含經,
that was translated into Chinese in 413 CE.
悟
HSÜ-KUNG / XU KONG (1st and 1st tones - Japanese: koKŪ)
"Non-Substantiality", "Void", "Emptiness" - semantically and philosphical equivalent with "Non-Duality", "Ultimate Reality"
This is the Chinese ideograph chosen to translate/represent the very central Indian Mahayana Buddhist term/concept of 'Śūnyatā',
शून्यता,
This, the definitely most important concept in Mahayana Buddhist philosophy appears abundantly in the sutra collection Chang A-han-chzing/Zhang a han jing,
長阿含經,
translated into Chinese in 413 CE, and in a total of 78.743 times in the Mahayana Buddhist Tripitaka as a whole.
虚空
5th to 6th CENTURIES:
Bu sheng Bu mieh / Bu sheng Bu mie (4th, 1st, 4th and 4th tones
- Japanese: FU-SHŌ FU-METSU)
"Un-born Un-perished", "Non-born Non-perished", "Not born Not dead"
This basic non-dualistic concept and idea appears prominently in the earliest Buddhist sutras and abundantly in the so called Avatamsaka Sutra, known in Chinese as the Huayan Sutra, and in Japanese as the Kegon Sutra,
華厳経,
that was translated into Chinese during the Southern Dynasties, 420-589.
不生不滅
Read more here: CHINA 2 - 500 ... Avatamsaka Sutra
Bu er / Bu er (4th and 4th tones - Japanese: FU-NI)
"Un-born Un-perished", "Non-born Non-perished", "Not born Not dead"
This basic non-dualistic concept and idea appears prominently in the earliest Buddhist sutras and abundantly in the so called Avatamsaka Sutra, known in Chinese as the Huayan Sutra, and in Japanese as the Kegon Sutra,
華厳経,
that was translated into Chinese during the Southern Dynasties, 420-589.
不二
Read more here: CHINA 2 - 500 ... Hsin-hsin-ming
LATE 7th CENTURY:
MING AN / MING AN (2nd and 4th tones - Japanese: MYŌ-AN)
"Light and Darkness", "The Bright and The Dark", "Duality", "Opposites"
The first Chinese Zen personality known to discuss and question the dualism of Ming/Myō,
明,
and An/An,
暗,
probably was the 6th Ch'an patriarch Hui-neng (Jap.: Enō), 638-713, to be seen in Chapter 46 of the Platform Sutra, in Chinese:
Liu-tzu T'an Ching/Liu zu Tan-jing,
六祖壇經, that was compiled during the 8th to 13th centuries.
明暗
Read more here: CHINA 2 - 500 ... Huineng about Myō-An
8th CENTURY:
MING AN / MING AN (2nd and 4th tones - Japanese: MYŌ-AN)
"Light and Darkness", "The Bright and The Dark", "Duality", "Opposites"
The second Chinese Zen personality known to discuss and question the dualism of Ming/Myō,
明,
and An/An,
暗,
was Shih-t'ou Hsi-ch'ien (Jap.: Sekitō Kisen), 700-790, evidenced in his essential poëtic essay Ts'an-t'ung-ch'i
(Jap.: Sandōkai),
參同契.
明暗
Read more here: CHINA 2 - 500 ... Shih-t'ou about Myō-An
9th CENTURY:
MING AN / MING AN (2nd and 4th tones - Japanese: MYŌ-AN)
"Light and Darkness", "The Bright and The Dark", "Duality", "Opposites"
The third Chinese Zen personality known to discuss and even attack the dualism of Ming/Myō,
明,
and An/An,
暗,
was P'u-k'o/P'u-hua (Jap.: Fuke), early 9th century, well documented in the Lin-chi Lu (Jap.: Rinzai roku),
臨済録.
明暗
Read more here: CHINA 2 - 500 ... P'u-k'o about Myō-An
11th-12th CENTURIES:
WU KUNG TI / WU KONG DI (2nd, 3rd and 2nd tones - Japanese: MU-KU-TEKI)
"No Hole(s) Flute", "Flute Without Holes"
The earliest known mention of the non-dualistic term mu-ku-teki, "flute with no holes", is found once in the preserved writings of the Chinese Zen monk Wu-tsu Fa-yen/Wuzu Faya,
五祖法演,
Japanese: Goso Hōen, 1024-1104.
Afterwards, the expression is found in 93 other Chinese Buddhist texts in the Tripitaka, not least in the famous Pi-yen Lu/Bì yan Lu: "Blue Cliff Record",
碧巖錄,
collected and finalized during the years of 1125 through 1135.
無孔笛
JAPAN
13th CENTURY:
TAN-TEKI - "Short flute"
短笛
MEGURA-HŌSHI - "Blind monk(s)"
目闇法師
MYŌ-AN
"Light and Darkness", "The Bright and The Dark", "Duality", "Opposites"
The first Japanese Zen personality known to focus on the dualism of Ming/Myō,
明,
and An/An,
暗,
was the Sōtō Zen monk Dōgen, 1200-1253, writing in the Shobōgenzō,
正法眼蔵.
明暗
Read more here: JAPAN 2 - 1233-1477: Dōgen about Myō-An
NAMU AMIDA BUTSU - "Naming (the) Amida Buddha"
Or, "Chanting the name of the Amida Buddha"
南無阿弥陀仏
14th CENTURY:
RYŌTŌ (wo) SETSUDAN (su) - "(To) Cut (off) Dualism"
両頭
を
切断
す
15th CENTURY:
KANNEN - "Observing (the) Thoughts/Senses"
Or, "Contemplation"
観念
MUJŌSHIN - "(The) Impermanent Mind"
Or, "(The) Mind of Impermanence"
無常心
KOMOSŌ - "Mat Monk"
The oldest surviving written record of 'komosō:' in Japan is dated 1486.
薦僧
16th CENTURY:
c. 1500?:
MU-KU-TEKI - "No Hole Flute"
無孔笛
1505:
KONGŌ MIGIWA - "Shore of the Diamond World"
金剛水際
1549:
KIRISHITAN PATEREN - "Christian Missionaries"
The first Western, Catholic missionaries arrived in Southern Japan and began to preach and baptize Japanese natives in 1549.
キリシタン パテレン
c. 1550-1560:
FUKE-SŌ / FUKE KOMOSŌ - "Fuke Monk / Fuke Mat Monk"
The person name 'Fuke' and the term 'komo-sō' are paired and connected semantically
in at least two surviving editions of the mid-16th century dictionary 'Setsuyō'-shū.
普化僧
/
普化薦僧
MUSHA ANGYA - "Warrior Pilgrimage"
武者行脚
17th CENTURY:
RŌNIN - "Wave Man": the masterless samurai
This appellation - and the phenomenon - is many centuries old. By the very early Edo Period, however, we know for certain that masterless samurai had begun to join the ranks of the "Fuke komosō".
浪人
1614:
SHUGYŌ - "Intensive Mental Training"
This term is for the first time in a short story collection dated 1614 being uttered by a travelling
Fuke komosō to characterize his life as a most dedicated ascetic shakuhachi practitioner.
修行
WAKIZASHI - The short sword worn by the samurai warrior
脇
ざし
KO-MU-SŌ - "Old + Non-existing + Monk"
This is an interesting misspelling of the term 'komo-sō' by Miura Jōshin who authored the above-mentioned short story collection,
the Kenmon-shū.
古無僧
1628:
KAIDō HONSOKU - "Coastal Routes Basic Rules"
This is the title of the one and only surviving written testimony, a shakuhachi playing mendicant's credo, produced by the late 'komosō' themselves.
海道本則
AN ... MYŌ - "Dark(ness) ... Bright(ness)"
暗
...
明
TENGAI - "Heaven(ly) Cover"
天蓋
KATANA - "Sword"
刀
TAKE - "Bamboo"
Synonym for bamboo flute, here: shakuhachi
竹
MI-BUSHI - "Three Joints"
三節
Jū-ROPPA -"Sixteen faction/branches"
The Kaidō honsoku lists 16 branches of the Fuke komosō brotherhood
十六派
1629:
FUMI-E - "Trampling (on a Christian) Picture/Icon"
踏
み
絵
1637-1645:
SHIMABARA no RAN - The "Shimabara Uprising" near Nagasaki on Kyūshū,
in 1637-38;
島原
の
乱
SAKOKU - "Isolating (the) Country", i.e. the "Expulsion (of Foreigners)"
鎖国
SHŪMON ARATAME - "(Buddhist) Sect inspection"
宗門改
DANKA SEIDO - "(Temple) Patronage System"
壇家制度
TERA-UKE SEIDO - "Temple Solicitation System"
寺請制度
1645 at the latest:
MU-SHIN MU-NEN - "Non-Mind Non-Thought"
This is precisely the way in which the renowned Zen Buddhist monk and at times very high-ranking temple abbot Takuan Sōhō,
沢庵宗彭, 1573-1645,
mentored his samurai sword fencing students throughout his entire "professional carriere".
無心無念
1646:
ISSHI BUNSHU - Prominent Rinzai Zen monk who lived from 1608 to 1646.
On the background of context, the entirety of all surviving documents from the 17th century, especially,
it appears to be fairly obvious that Isshi Bunshu can well be the one who invented the new appellation 'komusō'.
一絲文守
SANDŌ MUGETSU - Possibly a masterless samurai and hermit who was corresponding with Isshi Bunshu and became a 'komusō'
no later than in 1646.
Acc. to a genealogy produced by the Edo Reihō Temple centuries later, a certain 'komusō' named Sandō Mugetsu,
allegedly passed away as early as in 1598, Keichō 3.
That genealogy of chief 'komusō' "ancestors", however, is a plain to see fabrication regarding all its names dating from before the mid- to late 17th century.
三堂無月
Read more about the Isshi Bunshu and Sandō Mugetsu connection here:
"1646: Abbot Isshi Bunshu's Letter to the Komusō Sandō Mugetsu"
KYOMU SHIZEN - "Kyomu Nature"
虚無自然
HOTTŌ KOKUSHI / SHINCHI KAKUSHIN - A Shingon and Zen Buddhist monk who lived from 1207 to 1298.
法燈國師
/
心地覚心
KYOMU YONIN - "Four Kyomu Persons"
虚無四人
1665-1675, most probably - no later than 1677:
KYOTAKU DENKI - "Record of the Transmission of the Imitated Bell"
Kyotaku denki is a charmingly fabricated fairy tale (!) about a brave Japanese Buddhist monk who once journeyed to China to study Zen (Chinese: Ch'an/Chan) there.
According to the story the monk made good friends with a Chinese Buddhist layman who taught him a flute melody that had been handed down to him through very many generations.
The melody was titled Kyorei, "The Imitated Bell", or: "The False Bell".
Being back home in Japan, the monk settled down in the neighbourhood of a provincial seaport where he founded a small temple in the mountains. There he was approached by a very eager disciple who studied the flute intensely and soon became a master of the magical melody that the monk shared with him.
Next, the diligent student went out on a pilgrimage where he received the mysterious inspiration for two new flute melodies, and his master the monk, helped him give the tunes some proper, very fine titles, namely Mukaiji, and Kokū.
The student's name was "Kichiku", the monk teacher's: "Kakushin".
虚鐸伝記
In Tsuge Gen'ichi's translation of 1977 we are also told,
"There were four more students - - Kokusaku, Risei, Hōfu and Sōjo - - who also learned this flute well.
They were known to the world under the (collective) title Shikoji ("Four Devoted Men")."
1677:
REIHŌ-JI - "Temple of the Law of the Bell"
The existence of his important 'komusō' temple in the neighbourhood of the capital Edo is evidenced for the first time by a document issued in the summer of 1677 by that temple itself.
鈴法寺
1682-1686:
MYŌAN-JI - "Temple of Superb Darkness" - quite plausibly a however misspelled reference to the first Myōan Temple in Eastern Kyōto.
Listed in a multi-volume topographical work describing Kyōto and vicinity, dated 1682-1686.
妙暗寺
1687:
KAIDŌ DESHI - "Coastal Route Disciple(s)"
This appellation first appears in a document issued by the Edo/Tōkyō temple Reihō-ji in 1687.
海道弟子
1694:
HON-KYOKU - "Basic (or, Original, Fundamental) Music Piece(s)"
The term appears for the first time in recorded history in an important Kyōto Myōan-ji document dated 1694,
most probably authored by Engetsu Rōgen, that temple's first historical, genuine chief administrator who died in 1695.
本曲
Apparently, this term was introduced in order to distinguish the solo shakuhachi "soundscapes" of the early Kyōto Myōan Temple from various popular melodies
like those mentioned in Nalamura Sōshin's Shichiku Shoshinshu of 1664.
HONSOKU DESHI - "Basic Rule(s) Disciple(s)
This appellation is first observed in the above mentioned Myōan-ji document dated 1694.
本則弟子
TAKU-HATSU - "Entrusting with a Bowl / Presenting a (beggar's) Bowl"
This is the oldest known recorded reference to the 'komusō''s practice of "religious" begging, found in the above mentioned 1694 document.
托鉢
18th CENTURY:
1735:
HŌ-KI - "Dharma Tool"/"Buddhist Instrument"
The oldest known mention of this very central term is found in the important Kyōto Myōan-ji document titled
Kyorei-zan engi narabi ni sankyorei-fu ben.
法器
Mid- to late 18th CENTURY:
ICHI-ON JŌ-BUTSU - "One Sound Become Buddha"
Description of ascetic shakuhachi practice
attributed to Kurosawa Kinko I,
黒沢琴古 , 1710-1771.
一音成仏
ONSEI SEPPŌ - "Sound-Voice Sermon"
Attributed to Kurosawa Kinko I.
音声説法
CHIKU-ZEN ICHI-NYO - "Bamboo-Zen Not-Two"
(lit.: "Bamboo & Meditation is the Same")
Attributed to Kurosawa Kinko I.
竹禅一如
Do note that the actual origin of the above three terms cannot be confirmed in any document contemporary with Kurosawa Kinko, himself.
19th CENTURY:
1818:
UTSUKUSHIKI OTO no MUMA-MI - "The Deliciousness/Tastefulness of a Beautiful Sound"
Attributed to Hisamatsu Fūyō, 1818, in his 'Hitori-goto' essay.
美敷音のむまみ（旨味）
1823:
KISOKU SHUGYŌ - "Ascetic Breathing Practice"
Attributed to Hisamatsu Fūyō, 1823, featured in his 'Hitori mondō' essay.
気息修行
ZEN-KI - "Zen Device"/"Instrument for Meditation"
Attributed to Hisamatsu Fūyō, 1823, featured in his 'Hitori mondō' essay.
禅器
1852:
SUI-TEKI SHUGYŌ - "Playing a Bamboo (Flute) Ascetic Practice"
Expression introduced by the Kyōto Myōan-ji's 32nd patriarch and 'kansu' Rodō Genkyō.
吹笛修行
20th CENTURY:
Post-WW1 Ascetic Shakuhachi Ideology & Terminology Innovations
1930:
SUI-SHŌ-ZEN - "Blow(ing) (i.e. playing a flute) Contemplation"
This term is so far first to be found in a book by [Kobayashi] Shizan Koji,
[小林]紫山居士,
1877-1938, and Kyozanbō Sanshi,
虚山坊散士, better known as Tomimori Kyozan,
富森虚山
1899-1975, titled 'Shakuhachi honryū Myōan suishō kikai',
尺八本流明暗吹簫法基階,
"Basic Steps in Blowing the Shakuhachi of the Original Myōan Tradition".
吹簫禅
Post-WW2 Ascetic Shakuhachi Ideology & Terminology Innovations
1950:
SUI-ZEN - "Blow(ing) (i.e. playing a flute) Contemplation"
This term was most certainly introduced by Yasuda Tenzan,
安田天山,
1909-1994, the first head monk of the modern, rehabilitated Myōan Temple in SE Kyōto, during the period of 1950 to 1953.
吹禅
1960:
GYŌ no ONGAKU - "Ascetic Music"
This term was introduced in 1960 by Uramoto Setchō,
浦本浙潮,
1891-1965.
行
の
音楽
1977:
SHAKUHACHI ZEN - "Shakuhachi (bamboo flute) Contemplation"
The first person to introduce this term most probably was japanologist James H. Sanford in 1977.
尺八禅
SHŪYŌ no SHAKUHACHI - "Mental Discipline Shakuhachi"
Term used by Yoshimura Fuan Sōshin, 1904-1998,
芳村普庵宗心
, in a letter to T.O. in 1977.
The oldest known use of the term in connection with ascetic shakuhachi practice, however, is dated 1614.
修養
の
尺八
ZEN SHAKUHACHI - "Meditative/Contemplative/Ascetic Shakuhachi"
Term used by Yoshimura Fuan Sōshin in a letter to T.O. in 1977.
禅尺八
No later than Spring 1978:
MU-KŌ-TEKI SUIZEN - "No Hole(s) Flute Blow (i.e. play a flute) Contemplation"
This expression was invented and calligraphed no later than in Spring 1978 by Hirazumi Taizan,
平住台山
(died in 1983), the second head monk of the modern Myōan Temple in Kyōto who was inaugurated in 1953.
無孔笛吹禅
1985:
SUIZEN GODŌ - "Suizen Way of Spiritual Awakening"
This compound was calligraphed by Matsumoto Kyozan,
松本虚山,
n.d., in a collection of honkyoku in 1985.
吹禅悟道
This web page is being further edited and expanded - August 2023 ...
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