The "Ascetic Shakuhachi" Historical Evidence Research Web Pages

1640-1646: The Hottō Kokushi/Kakushin Fully Fabricated Fable:
     The "Four Buddhist Laymen" & the "Disciple" 'Kichiku'

The renowned, former Shingon monk and later Zen abbot Shinchi Kakushin who lived from 1207 to 1298 did not transmit any Chinese "Zen Shakuhachi" tradition to Japan when, in 1254, he repatriated from four years of studying Zen Buddhism in China.

Nowhere in the numerous preserved writings by Kakushin himself, published in full in reprint by his own temple: the Kōkoku-ji in Yura, Wakayama Prefecture, in 1938 and 1981 - nor anywhere else in contemporary sources - do we encounter any proof whatsoever of such beliefs, be these even wholehearted claims.

It was only as late as after the very dramatic Christian uprising, the Shimabara Rebellion, near Nagasaki in 1637-38 and the following introduction in 1640 of strict 'shūmon aratame' population registration by the government and the Buddhist temples that the 'miyogiri'-playing mendicant masterless samurai so far known as 'komosō' ("mat monks") appear to have realized an a somehow urgent necessity to reorganize and re-identify themselves as 'komusō', "lay monks of non-duality and none-ness".

We know well from the 1628 document Kaidō honsoku that the 'komosō' did not at all recognize any "history", no lineages, no ancient founders nor transmitters of their tradition. They only admired the Chinese monk Fuke as some kind of an idol, a source of ideological inspiration, so to speak.

However now, during the early 1640s, members of a partly new generation (!) of that "mat monk fraternity" appear to have consulted and inquired with the prominent Buddhist clergy regarding what to do, seriously, in order to create a new image for themselves, a much more respectable identity and more secure survival possibilities, in the capacity as devoted Buddhist practitioners and - first of all: Not at all suspicion-causing, secret Christian converts and thus potential traitors to the new Tokugawa régime.

1645-46:

ABBOT ISSHI's LETTER to the KOMUSŌ and HERMIT SANDŌ MUGETSU

The oldest surviving textual evidence of the creation of a "Kakushin Legend", a name for a new "sect", namely 'Komu shizen', 虚無自然, and the appellation 'komusō' was composed by a very close disciple and friend of the famous Takuan Sōhō (1573-1645).

That prominent student's name is Isshi Bunshu; he lived from 1608 to 1645 (or 1646).

In Isshi's letter, composed in pure 'kanbun' (pseudo-Chinese) style, we read as follows,


"In China there was Fuke; [as for] my [own] country itself, how possibly could Hottō Kokushi accomplish as the originator of the congregation?
When Kokushi was in China, one after the other four K(y)omu persons joined him and, succesfully, came [with Kokushi] to this country.
Later, the paths [lit.: "branch veins"] of these honorary men separated into four, respectively [thus totalling 16], and - travelling in all directions - wherever they came they brought relief to the Buddhist community."

Here is a digitalization of the original Japanese wording, written in pure 'kanbun' literary style:

支那有普化、我朝自, 法燈國師會裡得始祖如何、
國師入唐時,虚無四人各従國師而得々來本朝,
(然)後彼四老之派脉分、作四爾來洋々乎、偏扶桑國、

     Translation by Torsten Olafsson.

Late 1640s?:

KAIDŌ HONSOKU document of 1628 - the "Version 3" Copy:

A short sentence, or headline, is added at the top (of a copy?) of that document.

In 1938, Hottō Kokushi's temple Kōkoku-ji in Yura, Wakayama Pref. south of Kyōto, published a complete reprint collection of that temple's preserved documents in a fine book entitled Shūhō Yokō, "Lingering Light over the Eagle Peak".

In that book, on page 72 in Part 2, where the headline of the Kaidō honsoku is reprinted, the editor, Mori Hikotarō, added this note of comment:
'i-hitsu', 異筆, "different brush/style of writing" right next to this, the very first sentence in the reprinted text:

"When Hottō Kokushi returned to his native country, he was accompanied by four Buddhist laymen: Kuo Tsuo, Li Cheng, Tseng Shu & Pao P'u [in Japanese: Kokusa(ku), Risei, Sōjo and Hōfu]."

法燈国師帰朝之節連来四居士、國佐、理正、僧恕、寶伏。

Here, "written differently" can only mean that that very sentence about Hottō Kokushi and his legendary four Chinese disciples must have been added to the document scroll considerably later than 1628, and - furthermore - at a time when the four disciples had also been given actual personal names.



Scanning of the above mentioned source collection page
     Translation by Torsten Olafsson, 1986.

1664

SHICHIKU SHOSHINSHŪ by Nakamura Sōsan

虚無僧尺八というは
長さ一尺八寸に切ゆえ尺八というとぞ、
濫觴はたしかに不知、
そのかみ由良の法燈此道の祖たるよしいへども
了簡せず。

"The komusō shakuhachi is named 'shakuhachi' because its length has been cut to the measure of 1 foot and 8 inches.
Its origin is certainly unknown.
Although it is being said that Hottō of Yura [Shinchi Kakushin] was the founder [of the komusō], that I do not ascertain. - - - "

     Translation by Torsten Olafsson.

c. 1665-1675?

KYOTAKU DENKI by Ton'o (?)

学心学之有日、禅已熟、曲已就、
而告別干張参辞舒州、
而解纜干明州、南宋理宗宝帝祐二年、帰船干本邦。

"Gakushin [i.e.: Kakushin, alias Hottō Kokushi] studied the art of the kyotaku. As the days passed, he went to the heart of Zen philosophy and attained proficiency in the kyotaku;
finally he took leave of San [Kakushin's alleged kyotaku teacher Chōsan] (to return to Japan).
Gakushin left Hsü-Chow for Ming-Chow, where he unmoored his ship.
It was in the second year of the Sung Dynasty that he returned to Japan, where it was the sixth year of Kenchō, in the the reign of Emperor Gofukakasu."

自是学心、或高野山入、或出洛陽城、
逍遊有年、造立一寺干紀州、号西方寺、
而終住干此。

"Thereafter, Gakushin confined himself in a mountain temple at Kōyasan, sometimes visiting the capital (Kyoto).
Years passed, and he founded a Buddhist temple named Saihōji in the province of Kishū [present-day Kōkoku-ji in Wakayama Pref.],
where he established his permanent abode.

- - -

徒中有寄竹者、以禅心殊切、敬師益甚、
学心亦親眤之異干他弟子、
一時学心告之、

"Among his numerous students, there was one called Kichiku.
The more earnest he became in his devotion to Zen Buddhism, the more ardent was his admiration for his master.
Gakushin also took a more kindly interest in him than in other students.
One day Gakushin told Kichiku:"

以在宋之時伝　得虚鐸音今尚能調之、
且謂、欲長授干汝面嗣此之伝、
寄竹踊躍拝謝、伝此之音、熟習嗜寿日不置。

"'When I was (studying) in the country of Sung, I was instructed in the kyotaku and I perform on it well even today.
I would like to initiate you in this flute in the hope that, as my successor, you will pass this art on to posterity.'
Kichiku, dancing for joy and expressing his gratitude, received instruction in this music and attained proficiency in the instrument. He took delight in playing it everyday untiringly."

他弟子、国作、理正、法普、宗恕、
四人亦能学此管、世称四居士。

"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")."
- - -

     Quoted from the 'Kyotaku denki', trsl. by Tsuge Gen'ichi, 1977.
     Printed in Asian Music, Vol. VIII, 2. New York, 1977.