Cahiers d'Extrême-Asie

Chan/Zen's Greatest Encyclopaedist Mujaku Dōchū (1653-1744)

Urs App

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App Urs. Chan/Zen's Greatest Encyclopaedist Mujaku Dōchū (1653-1744). In: Cahiers d'Extrême-Asie, vol. 3, 1987. Numéro
spécial Etudes de Dunhuang / Special Issue on Dunhuang Studies en l'honneur de Fujieda Akira. pp. 155-174;

https://www.persee.fr/doc/asie_0766-1177_1987_num_3_1_904

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Bibliographie

CHAN/ZEN'S GREATEST ENCYCLOPAEDIST

MUJAKU DÔCHÛ (MMMfc)
(1653-1744)

Urs App

1. INTRODUCTION

The first Westerner to become acquainted with some of Mujaku Dôchû's

work was Paul Demiéville. In the late fifties, while struggling with the difficulties
of the Records of Linji i^Pfil:,1 one of the major Tang Chan texts, he became
aware of the existence of some materials from the hand of the Edo monk Mujaku.
After reading Mujaku's commentary to the Linji records,2 Demiéville wrote:
"This year, access to an unpublished commentary (Shqyaku, "The Dragnet"),
written in Kyoto in 1726 by the monk Mujaku Dôchû (1653-1744), facilitated
the ongoing elucidation of the Records of Linji. Mujaku Dôchû was a scholar
with an excellent sinological formation, and his comments far surpass those of
more recent exegetes."3 The following year, Demiéville wrote: "The
interpretation [of the Records of Linji] was made easier by reference to a lexicon that
deals with the very particular and still hardly explored language of the texts of
this [Chan] school: the Kattd gosen ("Comments on words entangling like
creepers"), written in 1744 by the great Japanese scholar Mujaku Dôchû who, unlike
most Buddhist commentators in Japan, knew vernacular Chinese through
reading popular novels."4
In Japan,5 Mujaku's unpublished works had already been used by Meiji
compilers of Zen glossaries and dictionaries,6 and in 1909 Mura ta Mudô ^j"H
MM first published Mujaku's £enrin shokisen f?#|^.§jll|.7 In an appendix,

1 ) These records are contained in the Taishô shinshù daizàkyô i^SiM^izWtfS. volume 47 (number
1985).
2) The full title of this book is Rinzai eshô zenji goroku shôyaku WfàW&W- SfisfHSiEira. It is now
published in volume 10 T of the JÇengaku sôsho PPPÏIH series, edited by Yanagida Seizan WBHtfJ
(Kyoto: Chûbun shuppansha 4)2fctHJi£ftt, 1979). See also below, annotated list no. 14.
3) Annuaire du College de France, 59th year, 1959-60, p. 435. Reprinted in Paul Demiéville's Choix
d'études sinologiques (1929-1970). Leiden: B.J. Brill, 1973.
4) Annuaire du College de France, 60th year, 1960-61, p. 317. Reprinted in Demiéville's Choix
d'études sinologiques (1929-1970). Leiden: B.J. Brill, 1973.
5) The following short account of the history of Mujaku's rediscovery is partly based on the
preface of the Zenbunka kenkyûjo's catalogue No. 1 (see section about information concerning
Mujaku's work below) and information obtained from Prof. Yanagida Seizan fPEHlglll.
6) Cf. for instance the Zengakuyôkan S^PHÉS by Aizawa Ekai fflpJÏ$5, published in 1907 by the
Segawa shobo $DIIHI§ in Tokyo.
7) Kyoto: Baiyô shoin %MMM, 1909.
Cahiers d'Extrême-Asie 3 (1987): 155-174
 156 Urs App
Murata wrote the first biography of Mujaku which included a chronological
record and which reproduced a list of Mujaku's works.8 In 1942 Iida Rigyô
fSBB^fj published a book entitled Mujaku Dôchû, Scholar-Saint.9 This book
includes a catalogue of Mujaku's writings as well as much information about
Mujaku's life and research.10 In 1944, Matsumoto Bunzaburo tfkif~3CE!$[>
devoted one chapter of a book to Mujaku and stressed Mujaku's importance as a
scholar.11
After World War II more intense interest, though still limited to a small
circle of specialists, arose, when researchers around two pioneers of modern
Chan studies, Iriya Yoshitaka A^ltrfC and Yanagida Seizan $J0EH!£lJ4, began
reading and translating Chan records in a scientific manner.12 This group, and
in its wake other research teams (including that financed by Ruth Fuller Sasaki) ,
made use of handwritten copies of some of the major and most voluminous works
of Mujaku. These copies were the fruit of ten years of assiduous copying by hand
on the part of Yanagida.13
Around the same time, researchers at Komazawa University in Tokyo started
to collect materials for a large Zen dictionary.14 They, too, realized the
importance of building upon the solid research done by Mujaku, and initially some of
Yanagida's handwritten copies made this possible. Shinohara Hisao fUJKiHEt,
who had participated in Iriya's research team on the Records of Linji ES^H at
Kyoto University's Institute of Humanistic Studies (Jinbun kagaku kenkyujo
ÏRi^PÀZfc^PW^L^T), was the major promoter of Mujaku at Komazawa
University, and it was under his editorship that Komazawa University published
in the sixties two major works of Mujaku.15 In the seventies, Yanagida published
some of Mujaku's most important works in the form of photographic
reproductions.16
Today, Japanese Chan research groups and researchers often go about their

8) This list was established by a Reverend Myôtaku (fe>^fnfn}) and is entitled Mujaku oshôjisen
shomoku iÇiffnfôiS^S. See below (p. 164).
9) Iida Rigyo flgfflJflJfT, Gakushô Mujaku Dôchû ^mMMMfc. Tokyo: Seigodo Wfgfi, 1942.
10) See below (p. 164).
11) Matsumoto Bunzaburo (K^^CHIP), Sentoku no hôshoku (3fc£g©3?J3i). Tokyo: Sogensha (I1J7C
It), 1944 (pp. 321-356).
12) Their efforts were so successful that today most authors of books about Zen and of
translations of Chan/Zen texts have either adopted this outlook and methodology or are heavily
influenced by it.
13) Approximately between 1945 and 1955. Yanagida had read Iida's book, but not until some
years later did he realize the capital importance of Mujaku's work for Chan scholarship. The
copying, Yanagida said in a conversation with the author, produced more than copies of
manuscripts in an age without copying machines : Yanagida's excellent memory served as index to
Mujaku's works, and both he and the research groups he participated in were thus able to find
information in Mujaku's major works. At the same time, Yanagida became intimately familiar
with Mujaku's research methodology.
14) Two results of these efforts are mentioned below: Shinohara Hisao MMMM, Zeni° kaisetsu
jitensakuin Plgfl?|&f8&9^[, and the gengaku daijiten PP±iS^ (see below, p. 165).
15) See numbers 1 and 2 of the Annotated list of selected works.
16) See numbers 1, 2, 3, 7, 14 and 15 of the Annotated list of selected works.
 Chan I ^en's greatest encyclopaedist Mujaku DochU 157

task with commentaries by Mujaku on their knees ; photocopies of manuscripts

circulate,17 handwritten indices are prepared,18 and many examples appearing
in modern footnotes are drawn from Mujaku's giant storehouse of examples
from Chan, Buddhist, philosophical, and vernacular literature. Access to this
storehouse is still difficult, but further publications of Mujaku's works and
computerized access to them (including some of the priceless but still largely
unknown commentaries on Chan texts) may change this in the not too distant
future.19
Who was this man, what did he write, and where are his works available
today?

2. THE LIFE OF MUJAKU DÔCHÙ™

Mujaku Dôchû21 was born in the year 1653 in Takenomura t^riftt in the
Yabu district §i5£f$ of Tajima {ELUS in what is now Japan's Hyôgo prefecture
^0!^. At the age of six he entered the Pure Land Buddhist Nyorai temple
#n?fc^f at Izushi (tii5; Hyôgo prefecture). One year later, his devout mother
took him to Kyoto where he became Zen master Chikuin Somon's ^ÉÉPJJËf^
boy attendant at the Ryûgein fti&l^ subtemple of Myoshinji fe><ù^.
In his teens, Mujaku studied a great variety of Buddhist scriptures and listened
to many lectures by his own and other masters in Kyoto. He was also involved
in copying texts, and when his master Chikuin organised the copying of the
Buddhist canon at Myoshinji, the 15-year-old Mujaku was chosen as one of the

17) For instance two of the works mentioned below (numbers 4 and 8 of the Annotated list
of selected works) were handed out in reduced photocopied form in Yanagida's seminar on
Zen Culture at Kyoto University's Jinbun kagaku kenkyujo A3tf4PW3u)?f (between 1983 and
1985).
18) See under number 4 of the Annotated list of selected works.
19) Though there are no definite publishing plans at this point, the Zenbunka kenkyujo in
Kyoto has expressed interest in promoting this project. The author is involved in developing
appropriate algorithms for computerized access on small personal computer systems.
20) The principal sources for Mujaku's biography are the following:
- Shôhyô kinenroku H§SK$S^I§ (Zenbunka kenkyujo catalogue I, p. 22). Though this record has
the form of a disciple's notes it was probably written by Dôchû himself.
- Hôu oshô gyôjô féWfôfàfîfâ. (Zenbunka catalogue I, p. 47).
- Chikunen etsushoki ji^rHïtïB (Zenbunka catalogue I, p. 22). This record lists all books which
Mujaku read between age 44 and his death at 91 (1697-1744).
Less elaborate information is found in the £oku zenrin sôbôden WM ttflUHÎ (fascicle 2), the Kinko
zenrin sôdan S"e"IP#SM, and the Kinsei zenrin gengyôroku SifeSP #B"fTlS. See also the appendix to
Murata Mudô's (fcffflfejlO edition of £ewmz shôkisen P#^H^. Modern sources are: £engakudai-
jiten pp^f&ft 935b; Yanagida Seizan fPHSUJ, Mujaku Dôchû no gakumon EMISi&oPRa,
Zenbunka WXit 15/16 (1959), 81-86 [this article is different from that of the same title mentioned
in note 31] ; Hirano Sojun ^5£W , Mujaku Dôchû $£&&&, Zenbunka pzfcfi: 70 (1973), 90-94;
Kimura Jôyû's ^fcfSPti introduction to the Zenbunka kenkyûjo's Mujaku catalogue. The
biographical sketch given here focuses on Mujaku's studies and writing and is particularly indebted
to Iida Rigyo's tKEHfOff Gakushô dôchû P^jH.'È (see section dealing with information about
Mujaku and his works below).
21) Mujaku Dôchû was also known under the names Shôhyô M#K and Hôu ÎSEM.
158 Urs App
copyists. In two years he copied more than 200 fascicles. When he was seventeen,
he wrote his first work,22 a redaction of some notes on the Biyanlu MlSk§sk-
At the age of nineteen, Mujaku set out on his first pilgrimage. He travelled
to Fukui H#, Gifu iù£-$-, visited the Sôtô sect's headquarters at Eiheiji tK^^f,
practiced for some months at Daianji ^^ç^ on Mt. Manmatsu MfàlU in the
Sakai district of today's Fukui prefecture (îKâJkMWLflrffî) , and returned to Kyoto
where he continued to practice under Master Ghikuin. When his master founded
the Daijoji ^cJ^c^ in Tokuyama W.\U, he took Mujaku along as his assistant,
but both returned to Kyoto soon afterwards when Chikuin became head priest
of Myôshinji.
In his early twenties, Mujaku took advantage of the presence of scholars and
monks in and around Kyoto to get acquainted with Chinese calendar calculation
and almanacs, Chinese and Japanese poetry, poetic recitation, monastic rules,
etc. Mujaku's first critical editions of texts stem from these years. At the age of
23, he went on pilgrimage for the second time, practiced under several masters,
listened to lectures on various Buddhist texts, and gave his first lectures on the
Letters of Dahui j^W-Wt, a text to which he was to devote much time and effort.
After his return to Kyoto at the age of 24, he was nominated head monk at
Myôshinji. Shortly afterwards, his master Chikuin died, and Mujaku became
his successor as priest of the Ryûgein, a post he was to keep for 67 years.
This post brought many duties with it, and Mujaku had to undertake several
long journeys to Tokyo and other places. In spite of some ensuing health
problems, he found in his late twenties again more time for scholarly pursuits. He
lectured on the Fazang commentary of the Awakening of Faith ^BfiflniieilciS and
started writing his commentary on this which he completed 16 years later. He
also lectured again on the Letters of Dahui.
In his early thirties, he began to research systematically two themes which
attracted his interest: monastic codes and Chan records. At 31, he occupied
himself with studying historical codes such as the so-called Code of Baizhang
Wït^R M and the Eihei shingi tK^M IS, and wrote the only work to be published
in his lifetime, the Kosôrin ryakushingi '-hjftfffêireM.23 Besides fulfilling various
duties at Myôshinji (and writing about them), Mujaku attended lectures on
various Buddhist texts and himself gave talks on Chan texts such as the Records
of Linji Es$|$^ and the Xutanglu MIEL^k- He also continued with his writing
and with his study of poetry.
The second half of Mujaku's thirties was partly devoted to a wider and more
systematic study of Chinese classics ; he established catalogues of big collections
of Chinese philosophical, historical, and literary writings and used card
catalogues to arrange gathered information. He also lectured on and wrote about
Fazang's Commentary on the Heart Sûtra fëM'&W$i, Zongmi's Commentary on the
Sutra of Complete Awakening M9kMEk^M, and a range of other Buddhist texts.
In his forties, Mujaku again lectured on the Letters of Dahui ~j\WM, started

22) Hekiganroku shô WkWc.Wi'P, five fascicles.

23) See Zenbunka kenkyûjo catalogue I, p. 43.
 's greatest encyclopaedist Mujaku Dochû 1 59

work on the Wujia zhengzong zan E^jESPkH;, lectured and wrote about the
Diamond Sutra and the Chixiu Baizhang qinggui $JCl^lf3t?reMj and commented
on the Fozu lidai tongzai ^fflKftS^i, etc. He also continued to copy, collate,
correct, and punctuate many Buddhist and secular texts. To mention just a few
examples : in 1 702, at the age of 49, he produced a complete textual critique of
the 56-fascicle History of Liang {Liang shu §^(1). Two years later, in 1704, he
began to compare and to painstakingly correct some versions of a giant
encyclopedia of institutional history, the Wenxian tongkao ~3cW(M^7 (348 fascicles), and
its supplement, the Xu wenxian tongkao W.1&MMM (254 fascicles), a labour which
was to take him 28 years. At the age of 53, he made a critical comparative study
of various texts of the 13 Chinese classics (~pEi$S). But over and above such
scholarly pursuits, during this period, he found time enough to compose many
Chinese poems24 and to put down his own Zen teachings in several volumes of
records (goroku |§^).25
We know that Mujaku read voraciously and what books he read because we
have both a fairly detailed biography26 and a list27 which contains, arranged by
year, the titles of books that he read between the age of 44 and his death. The
majority of these books were Chinese Buddhist texts, but particularly between
his late forties and midsixties and again in his eighties he read a great number
of non-Buddhist Chinese texts : Ming novels, dynastic histories, classical poetry,
philosophical works, historical annals, stone inscriptions, etc. In some years
such texts formed the overwhelming majority of his reading materials. Very
little Japanese literature is mentioned in Mujaku's lists.28
His reading habits seem to have been very disciplined : in May of 1 705, at the
age of 52, for example, Mujaku decided to read 60 fascicles of the Great Wisdom
Sutra (^IBt^ric) each January, May, and June. Four years later, on the last
day of May (i.e. exactly ten such months later), he wrote that he finished
punctuating the whole 600 fascicles.
In 1 707, at the age of 54, Mujaku was appointed head priest of Myôshinji,
a post he was to hold for seven years. Having thus risen in the monastic hierarchy,
he found himself in a position to buy expensive Chinese dictionaries and big
collections of texts. During these years he completed the 20-fascicle commentary
entitled Shôshûsan joketsu iE^^IÔfê (cf. description below), gave lectures on
this text and again on the Letters o/Dahui, and continued his textual studies (for
instance about Dôgen's Shôbôgenzô lE^ES^). He also authored some small
works such as the £enrin hôgo MWJlWî which demonstrate his growing interest
in and knowledge of Chinese vernacular and slang. On the first day of 1715,

24) See for instance the titles given on p. 17 of the Zenbunka kenkyujo's catalogue I. These
poems would certainly yield much information for more detailed research of Mujaku's thought.
25) Hôu naishû fâM p*3^fc and the H ou goroku ISII (both listed in the Zenbunka kenkyujo's
catalogue I, p. 1).
26) Shôhyô kinenroku M$JS## (Zenbunka kenkyûjo catalogue I, p. 22).
27) See note 20. Additional books which Mujaku read are listed at the beginning of the £enrin
shô kisen (ff#ft$$).
28) In his 59th year for instance, when he was ill, he read the Heike monogatari (^
160 Urs App
when he was aged 62, Mujaku started writing a great encyclopedia, the £enrin
shôkisen jpp#jâ§!â| (see below). The first draft of this gem of scholarship was
finished at the year's end, but his final revision was not made until 26 years later.
In this year, Mujaku also began to read a series of Ming novels. He took detailed
notes on vernacular vocabulary and usage, which he arranged according to
themes. He used these notes when writing linguistic works such as the Shina
zokugo ;£3[!>{§In29 and his dictionaries. Mujaku's sixty-fifth year saw the
completion of another great work, a work he had labored on for over thirty years :
the Chokushû Hyakujô shingi sakei %kj$~Ë3~$Z:-Ê$lÉifiim (see below). Having
completed this magnum opus of monastic code scholarship, he gave a series of
lectures on it. He also continued to read numerous Buddhist texts and to produce
a number of critical editions.
In 1721, at the age of 68, Mujaku became once more, though just for one
year, head priest of Myoshinji. After subsequently retiring to his subtemple,
he entered one of the most fruitful working periods of his life, a period which
was to last more than twenty years. Another series of lectures on the Letters of
Dahui at the age of 70 (almost 50 years after his first lectures on these letters)
was followed by the completion of his masterful commentary, the Dale zenji sho
kdrdshu ^Hpfl êffiHfêl^âc (see below). Periods of concentrated writing were
usually followed by phases of avid reading; during this year, for example,
Mujaku read more than 150 books whose titles he carefully noted in his list. In the
following years he read much less but was busy with writing — among other
works the Yôshôyoroku j|fll|§f£lt; (see below), the commentary on the Linjilu $?aWI
|^ (see below), and the extremely detailed 30-fascicle commentary on the Xutang-
lu (JÈ.1É.ïm$0$-$F 1 see below). In addition, he completely revised his draft of
the Busso tsûsai ryakushaku fj^i&Miic^^p, a text upon which he lectured during
several years.
In his eighties, Mujaku went through phases of reading a wide range of
Chinese writings (Confucianist, Taoist, secular literature) and Buddhist texts
(Vinaya, Huayen, etc.), and it appears that he read fewer Chan texts in the last
years of his life. He studied for instance works by Ge Hong H$Ç, Wang Bi ;£$?,
Du Guangting th^M, Zhu Xi ^^, etc. Among the great products of this decade
are three 20-fascicle collections of notes and essays, the Chôtei fund Jl'U^PlR, the
Kinben shigai ^lËfrafll, and the Wanun reiu ^SSfiWf ; furthermore, he revised a
20-fascicle collection of his own Chinese poems (fJbM^lËilill),30 and the
revised ^enrin shôkisen îjiip^j^l^ril- Even at the age of 88, Mujaku's working
habits were extremely disciplined ; he decided to revise 20 pages a day of the
26-year-old 2jenrin shôkisen draft, and after nine weeks the work was done. Then
he kept the same rhythm in revising the 20-fascicle Shôshûsan joketsu IEtkÎIIÙ^:
which he had written 35 years earlier. Undaunted by his age, he continued to
edit and punctuate texts, among them the 200-fascicle Dapiposha lun ^{HH^H,
and he still read a surprising number of books : at the age of 89 about thirty

29) See Zenbunka catalogue I, p. 21.

30) See Zenburk- catalogue I, p. 17.
 Chanj^en's greatest encyclopaedist Mujaku Dochu 161

books, some of them long sutras, again about the same number the following
year, and about forty at the age of 91 shortly before his death.
In 1744, the year of his death, he put the finishing touches on one of his
greatest works, the Kattô gosen HHHII (see below). This dictionary of difficult
expressions is a worthy monument to this extraordinary mind.

3. THE WORK OF MUJAKU DÔCHÛ®-

A. Mujaku' s spheres of interest and research rmthodology

Living in an extraordinarily creative period between early and middle Toku-

gawa, Mujaku happened to be a contemporary of famous monks (Hakuin Ekaku
[éBiliê; 1686-1769], Yinyuan Longqi [Ingen Ryûki |§7C|éï$32; 1592-1673],
etc.) and well-known literati (for instance Ito Jinsai [^Ht^f; 1627-1705])
and artists (Basho, Chikamatsu, etc.). However, concentrating his efforts on
temple administration and unobtrusive research, Mujaku did not attain the
fame of these men though he certainly would have deserved it : his writings are
of astonishing quality and volume, and his influence on monastic codes and
institutions as well as on Chan/Zen scholarship was and is very great.
Mujaku's work reflects both a strong intellectual curiosity and an immense
will to fulfill tasks thoroughly. While reading old texts he found that they were
often faulty or existed in different versions, so the first task he set himself to was
to collate and correct them. In this way. many critical editions of (mostly Chinese)
secular as well as religious texts were created. These editions then served as a
solid basis for further research. In the case of Chan texts, thorough understanding
and annotation had to be based not just on texts and commentaries from the
Chan tradition but on a vast array of sources inside and outside the Buddhist
tradition. As has been noted before, Mujaku was a voracious and systematic
reader. In one of his dictionaries of Chan terminology,33 he gives a list of sources
which includes, apart from 479 Buddhist and Chan texts, also 352 books which
represent the best of the Chinese cultural heritage on philosophy, history, and
literature. Systematic note-taking habits led to extensive files containing an
enormous amount of information on texts, persons, temples, objects, terminology,
grammar, etc. ; this vast store of information, often highlighted by penetrating
analyses of meaning and of textual problems, forms the body of many commen-

31) A very informative article about Mujaku's research methodology was published by Yana-
gida Seizan fPHlElU: "Mujaku Dochu no gakumon t^jti&OPPrîl". 7jngaka Kenkyû ffWf^S
55 (Feb. 1966) : 14-55. This same article is also reprinted in Chokushû Hyakujô shingi sakei ititiSslifîfc
7tM£®. Kyoto: Chiibun shuppansha {^^WffiM.), 1979 (volume 8 T of the ZenSaku sôsfl° SP
Hit edited by Yanagida Seizan fPHSgtU), pp. 1335-1376.
32) Mujaku's master Chikuin was closely connected to Yinyuan (Ingen H7É), the founder of
Japanese Obaku Zen (?t Htk). Chikuin had been instrumental in securing the immigration
permission for Yinyuan, and after Yinyuan settled down in Uji (^F-îcî) near Kyoto they seem to have
kept contact; Yinyuan penned an inscription which apparently is still hanging in Mujaku's temple
at Myoshinji.
33) Kattô gosen MBE^t [Yanagida éd.], pp. 29-36.
162 Urs App
taries on texts. In addition, it also yielded a number of thematically arranged
collections of quotations, and an unparalleled series of dictionaries about £en and general
Buddhist terminology.
Mujaku was not the only man of his period to acquire wide learning, but in
the field of Japanese Zen where learning had come to be looked down upon,
he cuts a unique figure. His study of Buddhist scriptures was motivated, much
like that of the Chinese Zongmi ^^ in the Tang and Yanshou $Ejp| in the Song
periods, by a conviction that Chan teaching and general Buddhist teachings are
one. Not only his reading lists but also his writings are full of references to sutras
and commentaries. In contrast to most Zen monks of his time and perhaps even
to most of those today, he wanted to acquire objective knowledge of the religious
materials he was reading. This could only be achieved by a methodology which
stands up well to modern scientific standards: recension of texts, collation of
relevant passages from a wide range of literary sources, inductive interpretation
based on textual evidence, and a generally critical attitude towards his own and
others' subjective views and prejudices.
Mujaku's method aimed primarily at making texts speak for themselves.
After a good text was established, he sought to elucidate the meaning of terms
by a thorough examination of as many examples of usage as possible. The best
examples found their way into commentaries and dictionaries ; there he
general y traces a given expression to a variety of sources, provides some good examples
of usage, mentions or cites commentaries and relevant primary source materials,
refutes or corroborates earlier work by textual evidence, and if necessary provides
his own comment or conclusion which usually starts with "Chu iwaku JÈS"
or with "Hôu iwaku §S0". In quite a few cases he supplemented descriptions
of objects or temples etc. with elaborate drawings and maps.
Scientific precision and a high degree of objectivity are evident in all of
Mujaku's scholarly works; he was not given to hasty conclusions. In his reading of
Chinese texts he was very little influenced by fixed ideas and doctrines which
had come to reign in Japan. This is particularly true for his reading of Chan
texts which was a pioneering effort that only now meets increasing appreciation ;
he was interested in discovering what the texts were in their original form and
what they meant at the time when they were written, and he sought elucidation
through thoroughgoing textual work and through a process of inference rather
than intuition, speculation, or reliance on tradition. Thus he decided for instance
to draw on a wide knowledge of Chinese religious and secular literature,
including Ming novels, rather than on interpretations produced by enlightened
Japanese Zen masters. He questioned the meaning of even the seemingly most evident
words, and his analyses show an integrity and a precision honed during many
decades of meticulous collation and recension of texts. He had a sharp eye not
only for good examples to support a hypothesis but also for problems and
doubtful points, taking careful notes about them and appending long lists of questions
34) Cf. for instance fascicle 12 ff. of Wanun reiu SUfËffl; a good example is given in Yanagida's
article on Mujaku's scholarship (see above in the section about information concerning Mujaku's
work), pp. 25-28.
 Chanj^en's greatest encyclopaedist Mujaku DochU 163
and uncertain interpretations to some of his major works.34 The attitude he
showed towards his own works is another case in point : he let the important ones
rest for some decades and then revised them thoroughly, using the same critical
stance that he adopted towards works of other authors.
For the modern reader, Mujaku's works are so useful precisely because his
underlying research methodology is solid. The profusion of examples drawn by
Mujaku from a wide range of literature allows one not only to identify and check
Mujaku's own sources but also to come to one's own conclusions based on
additional modern information. Mujaku's major spheres of scholarly interest, as
reflected in the Zenbunka kenkyujo's catalogues35, were the following (numbers
indicate the approximate number of works) :

- Chan studies (170) : editions of texts, textual critique, commentaries, Chan/Zen

records, historical works, repertories, monastic codes, biographies, charts, etc.
- General Buddhist studies (45) : Editions of texts, commentaries, textual criticism,
repertories, works on terminology, stone inscriptions, charts, etc.
- Sinology (40) : critical editions of many philosophical and other Chinese texts ;
commentaries, bibliographical information, repertories, works on grammatical
particles, linguistic observations, etc.
- Poetry (26): collections of Chinese poems (some from Mujaku's own hand),
religious verse, comments, tables of content, etc.
- Dictionaries, encyclopedias (19): works on Chan terminology, grammatical
particles, Chinese vernacular and slang, Chan idiomatic expressions, verse,
terms and objects related to temples and monastic life, bibliographic
information, etc.
- Japanology (9) : editions of texts, commentaries, biographies, historical writings
and records, works on ritual, etc.
Of a total of 374 works in 91 1 fascicles (%), only one was published in
Mujaku's lifetime36. Even today, most of Mujaku's writings exist only in manuscript
form. Almost all of Mujaku's books are written in classical Chinese.

B. Information about and access to Mujaku Dôchû' s works

The following publications provide lists of, information about, or easier access
to Mujaku's works :
- Mujaku dôchû zenji senjutsu shomoku MMM.^WMMtE9B (2 mimeographed
vols). Kyoto: Zenbunka kenkyûjo p^Clbpf^giff, 1965. Out of print, but
photocopies can be bought.
These two slim volumes are still the most important and informative catalogues

35) Mujaku dôchû zenji senjutsu shomoku M^M.ÈM Ë&MiÈM @ (2 vols). Mimeographs. Kyoto:
Zenbunka kenkyûjo W3Citiffi$£ffi ', 1965. For more details see bibliography below.
36) Cf. preface by Kimura Joyu ^MUtt to Mujaku dôchû zenji senjutsu shomoku fel
WÊB (vol 1), Kyoto: Zenbunka kenkyûjo P3tft#l3£#T, 1965.
164 UrsApp
of Mujaku's works. The first volume lists all works from Mujaku's hand that
are found in the library of his subtemple (the Ryûgein ft^^) in Kyoto's
Myôshinji (1@>>ù^f) temple complex. An appendix lists all works that are
lacking in the Ryûgein but are mentioned in Myôtaku's ifr^L Mujaku oshô
jisen shomoku MM^ÏÏfëïÛlMïÈîË (see below) and exist at other places (Kyoto
University, Komazawa University, Zenbunka kenkyûjo, Kinkakuji $rM^,
Tôfukuji's Ryôsokuin ^M.^). This catalogue was published after all of
Mujaku's works at Ryûgein had been recorded on microfilm. It contains titles,
microfilm numbers, fascicle numbers, page numbers, and comments.
Additionally, inclusion or lack in other catalogues are indicated for every item.
The second volume provides a list of all works found in the Hokuen bunko
(it^U^CM) which is found in the Shunkôin #^t|^ subtemple of Myôshinji

A more complete and conveniently arranged but less informative list was
recently published in a reprint of Iida Rigyô's book (see next entry) .

Iida Rigyô iKOTJfî, Gakushô Mujaku Dôchû ^^ÊMWMfc. Tokyo: Seigodô

Wfê^, 1942. Out of print. Reprint with updated comprehensive catalogue
of Mujaku's works. Kyoto: Zenbunka kenkyûjo, 1986.
The body of this book provides much information about the circumstances in
which Mujaku's works were written and is thus a very valuable source. In
1986, the Zenbunka kenkyûjo issued a reprint which includes the latest
comprehensive catalogue of Mujaku's works. Though this latest list includes all
known works and is conveniently arranged and indexed, it is less informative
than the two Zenbunka catalogues: no microfilm and page numbers and no
comments are given. Good for finding unpublished works.

Mujaku oshô jisen shomoku 3&ff^fliRÎ Seing (by Myôtaku $>J^) In: Murata
Mudô ItHJlJI, Appendix to £enrin shokisen ii$fâ.M%£iÊ- Tokyo: Kaiba shoin
%mm&, 1909, pp. 11-18.
This is the earliest published list; far from complete by today's standards, it
has some historical importance. The thematic arrangement is different from
subsequent works. The Zenbunka kenkyûjo's catalogue (see above) indicates
whether or not a work is mentioned in Myôtaku's list.

Shinsan zenseki mokuroku |ff HfPH g ^. Tokyo : Nihon bussho kankôkai 0 if:
{# It fO frill"? 1962. Out of print but generally available at libraries.

This most comprehensive general catalogue of Chan/Zen texts in Japan was

compiled by the library of Komazawa University ffrj#:^;lp|lljf|tg in Tokyo.
The works by Mujaku mentioned in this catalogue are much less numerous
than in the Zenbunka kenkyûjo's, but for those works that are mentioned
(most important ones are), existing copies as well as libraries that have them,
data about various editions and prints, and other information is provided. The
compilation team made use of Iida's catalogue.
 Chanj^en's greatest encyclopaedist Mujaku Dochu 165

Ono Gemmyô <hlf:£#>, Bussho kaisetsu daijiten {$MMWtJ^U$k- Tokyo: Daito

Shuppansha ^C^tHJ^tt, 1933-36. New, corrected and supplemented edition
1964-1967. Supplement by Maruyama Takao %[U^M, Tokyo (1975-1977).

Contains little information about some of Mujaku's most important works.

Only the two supplement volumes (12 and 13) have more informative
descriptions.

^engaku daijiten PMpMcj^ft (3 vols). Tokyo: Taishûkan shoten ^t^tfUlE',

1977. New edition in one volume 1985.

The team from Komazawa University who wrote this dictionary made some
use of several works of Mujaku.37 Entries describing Mujaku's works are very
few, but explanations of terms sometimes contain references to them, especially
to those two that were indexed by Shinohara (see next entry) .

Shinohara Hisao fiHJjpîïw&i, Zenê° kaisetsu jiten sakuin WîmMMÏÏt$^;iM'j\ • Tokyo:

Komazawa daigaku zenshujiten hensanjo ^}W^C^W^^MWiMBf, 1959.

This mimeographed index is arranged according to the four-corner system

but also includes Zhuyin fuhao (£ÈiÉf^]fif), Wade-Giles, and stroke count
indices. It is a useful but seldom found combined index to the following works:
1. £uting shiyuan fflJHïH, a collection of early 12th-century commentaries
to Chan texts authored by Muan Shanqing H^HIII. Text found in
Zokuzôkyô volume 113 (old edition 2-18)
2. Mujaku Dôchû's %enrin shokisen fif #|^=ij§§Ë (see below)
3. Mujaku Dôchû's Kattô gosen MWWsÊ, (see below)
4. Aizawa Ekai ffi#l?>$g, £engaku ydkan fpSpillt. Tokyo: Segawa shobô
mnmrn, 1907.
5. Genkyô Zenji x^lPSfi, ^engaku zokugokai fpipf&fgS?. Tokyo: Kaiunji
1908.
Yanagida Seizan fPBîElIi: "Mujaku Dôchû no gakumon MW
Zengaku Kenkyû ff WF2S 55 (Feb. 1966) : 14-55. Reprint of the same article
in: ChokushU Hyakujô shingi sakei ^W^^Z^M&M- Kyoto: Chubun
shuppansha ^^tBJSft, 1979 (volume 8 ~F of the ^engaku sdsho ïpplpjtlï edited by
Yanagida Seizan fPB^W, pp. 1335-1376).
Very informative article by a major promoter of Mujaku in the 20th century.
Yanagida pays particular attention to Mujaku's methodology. In illustration
of this, Yanagida gives a number of rather long kambun-style Japanese
transcriptions of some well-chosen excerpts from some of Mujaku's works. Readers
of Chinese will find comprehension much easier by referring directly to
Mujaku's original (Chinese) text which Yanagida unfortunately did not include.

37) See the preface to: Shinohara Hisao {WMWM), Z™g° kaisetsu jiten sakuin
Tokyo: Komazawa daigaku zenshujiten hensanjo (i^P^rPPPzRfSWilïBT), 1959.
 166 Urs App
C. Annotated list of selected works

In the following, some particularly useful works of Mujaku are listed and
briefly described. In consideration of the limited space and the multitude of
available works, the choice has to be very restrictive. Scholars of different
specialities may find that works that are not mentioned here are more important for
them. The choice is primarily based on the needs and interests of modern scholars
(Buddhologists, Sinologists, art historians) who attempt to read Chan texts and
inscriptions and/or need to find certain themes and expressions in Chan and
other Chinese Buddhist texts.38 For printed works, information about publisher
etc. is provided. Some unpublished works by Mujaku can be found in several
libraries. The library of the Zenbunka kenkyûjo W^Cit^^Bf has the most
complete collection of microfilms and of photocopies taken from microfilm. All
unpublished materials mentioned in this article can be consulted in this research
institute. Its address is: The Institute for Zen Studies, Hanazono College, Naka-
kyô-ku, Kyoto, 604 Japan.

1) £enrin skckisen ff#|^t§tÉ. a) Kyoto: Baiyô shoin j^HHtlTti, 1909. b) Kyoto:

Seishin shobô MfjSitJf, 1963. c) Kyoto: Chûbun shuppansha ^ZfchBJKtt,
1979.

a) Typeset edition; the appendix contains Murata Mudô's detailed biography

of Mujaku which includes a "Catalogue of works written by Reverend
Mujaku Dôchû" authored by Reverend Myôtaku (%P^l). Out of print.
b) Typeset edition, includes kana and Chinese character indices. (For an index
to this edition, see work by Shinohara above). Out of print.
c) Photo-reproduction of original manuscript from the Ryûgein f|^^ and
Shunkoin #^é^ subtemples of Myoshinji tP'ù^ in Kyoto. Forms volume
9 _h of the JÇengaku sôsho If ipSîii edited by Yanagida Seizan fPEB UllJ. No
index. Generally legible handwriting by Mujaku, with some punctuation
and symbols to assist kanbun reading. An appendix (pp. 847-867) contains
additions from Mujaku's hand. Obviously the best and most complete
edition, but the lack of an index is a serious drawback. Shinohara's index
to edition b) is helpful in finding out whether some term is discussed, but
then the reader of edition c) must consult Mujaku's thematic table of
contents to locate the entry.

BKD Ono/Maruyama ffî^ffîM^ffî^, vol. 6, p. 410c and vol. 12, p. 492c.

20 fascicles of text plus one fascicle with table of contents. Written in 1715
(age 62) : last revision finished in 1741 (age 88). Preface written in 1741.
A detailed thematic table of contents shows that this encyclopaedic treasure-
38) The Zengaku daijiten PP^tfft (3 vols.; Tokyo: Taishukan shoten ±^f!*j£, 1977), though
generally helpful, is rather disappointing for the researcher who wants to find examples of
expressions in Chinese sources; more often than not, he will only find a reference to some book by the
Japanese 13th-century monk Dôgen (M.7Ù).
 Chanj^en's greatest encyclopaedist Mujaku Dochu 167

house explains a great number of terms related to the Chan temple

(architecture, organizational structure, utensils, etc.) and Chan monastic life
(functions, rules, daily life, ceremonies, calendar, monastic conventions, etc.). The
given information is drawn from a great variety of sources, Buddhist and
non-Buddhist. Mujaku's meticulous analyses and interpretations are the
outcome of a well-documented inductive process and pertain to the nature,
origin, history, and function of the various objects, concepts, roles, and actions
that are dealt with in this monument of scientific scholarship. Indispensable.

2) Kattô gosen MWMM- a) Tokyo: Komazawa University's Compiling Office

of the Zen Dictionary (Komazawa daigaku Zengaku daijiten hensanjo ffî]M
jt&Wgjzfâ&M&ffi), 1959. b) Kyoto: Chûbun shuppansha ^Wfâfc,
1979.

a) Typeset edition with stroke-count, Wade-Giles, and four-corner indices.

Edited by Shinohara Hisao WM-W>M who also indexed this edition (see
above) . Out of print.
b) Photo-reproduction of original manuscript from the Shunkôin #)fe^
subtemple of the Myôshinji t&'ù^F m Kyoto. Forms part of volume 9 ~F
of the £engaku sosho fl^ttd edited by Yanagida Seizan fPEEflgii!. No
index.

BKD Ono/Maruyama {%WMM±WfM, vol. 2. p. 74d and vol. 12, p. 102d.

10 fascicles text and one fascicle thematically arranged table of contents.
Manuscript completed in 1739 by the 86-year old Mujaku; he recopied the
whole text in the year of his death, 1 744.
A dictionary of 1064 difficult words and expressions (arranged according
to length, from one to eight characters) which are encountered in Chan and
Chan-influenced texts. This product of vast reading and acute analysis is an
indispensable reading aid for modern scholars. To clarify the meaning of slang
and other expressions which are not found in most dictionaries, Mujaku
provides, in his habitual manner, one or more good sample sentence (s) drawn
mostly from Chan sources. When necessary he adds his commentary.
Explanations of former commentators are cited and quite often criticized in the
light of textual evidence which was gathered by Mujaku.

3) £enrin kushû benmyo WV^H%W$i> Kyoto: Chûbun shuppansha

1979.

BKD Ono/Maruyama ##8f |B;*:t?&, vol. 6, p. 409b-c. Zenbunka kenkyûjo

catalogue II, p. 2.

Forms part (pp. 1100-1221) of volume 9 T of the gengahu sôsho pl^iHt

edited by Yanagida Seizan fPEHSlliJ. Photographic reproduction of Mujaku's
manuscript. No index, but a printed list of all entries is provided (pp. 1 101 —
1114).
168 UrsApp
This is a collection of 786 three- to sixteen-character phrases that stem from
a variety of Chinese sources (classics, poems, Buddhist literature, Chan
records, etc.) and are often used in Chan texts, sermons, paintings, poems,
etc. This work is much shorter than other collections of similar name and
kind, but its quality is remarkable. Mujaku often lists more than five, and
sometimes more than ten, places where a given expression occurs inside and
outside Chan literature. When necessary he adds other writers' and/or his
own comments about its meaning (s). This stands in marked contrast to other
more recent Zen phrase collections and dictionaries which usually flatly state
some meaning(s) of an expression and give very few if any examples. While
Mujaku tried to establish possible meaning (s) through analysis of Chinese
examples and commentaries, these more recent works mostly aim at
il ustrating a preconceived notion by haphazardly chosen examples which often
ccme from late Japanese traditions.

4) Shitsurien HHIÊ. Manuscript written and prefaced by Mujaku in 1738.

Found in the Hokuen bunko ifc$U~3cM at Shunkôin #^êK in Myôshinji i$>'ù
#, Kyoto. Also available at Kyoto University and Ryôsokuin i^j/EH.

Six fascicles. Zenbunka kenkyujo catalogue II, p. 7.

A reference work which lists (and sometimes quotes) occurrences of terms and
expressions (mostly between two and five characters long) that are
encountered in Chan literature. These terms are listed under twenty thematic
headings ("schools [of Chan]", "Chan sickness", "enlightenment", "circle", etc.).
Though far from exhaustive in its listing of occurrences of items in Chan
literature, this book is a valuable aid for those readers of Chan texts or those
students of Chan-influenced art and literature who seek to establish meanings
in Mujaku's inductive manner. Photocopies of a handwritten index
(Japanese pronunciation) by Mr. Nishiguchi Yoshio Hn^^ circulate privately
since 1983. (The Zenbunka kenkyujo W3Cifcffi$ZBf owns a copy of this index.)

5) J^enseki jirui jpp Hl^Hg. Manuscript, n.d., found in the library of Kyoto
University (Bungakubu 3£Jpofê) and in the Hokuen bunko if^LSlW- at Shunkôin
#^t^ in Myôshinji tP'ù^, Kyoto.

9 fascicles. BKD Ono/Maruyama f#^$f fft^f^, vol. 6, p. 399b. Zenbunka

kenkyujo catalogue II, p. 2.

This is a thematically arranged collection of quotes mainly from Chan

literature. Texts which contain certain words or pertain to certain themes are
quoted or referred to. These words and themes are divided into three
categories: facts/conditions related to living beings (ffi), objects (fj|), and numbers
(Ï&). The chapter on numbers has subdivisions corresponding to numbers;
here, quotes from Chan and general Buddhist literature pertaining to "the
three kinds of heresies", "the seven steps" etc. can be found. Three chapters
on things have a multitude of expressions arranged under such headings as
 Chanj^en's greatest encyclopaedist Mujaku Dochu 1 69

"money", "drinks", "oil", "flute", "bridge", "mirror", and many others.

The five chapters en facts and conditions related to living beings list examples
for terms that fall under the subcategories of, for example, "head monk",
"heresy", "robber", "tiger", "dream", "ordination", "doubt", and the like.
This work is helpful for establishing the Chan context/significance of many
terms, and it provides or helps finding passages related to many themes in
Chan literature and Chan-irÏÏluenced art. It is modelled after Chinese works
such as the Chanlin leiju

6) Daizà kishu ^ilgBft. Unpublished, n.d. Found in the Bungakubu (Si^M)

library of Kyoto University, etc. A copy taken from microfilm is available at
the Zenbunka kenkyûjo

28 fascicles. Zenbunka kenkyûjo catalogue I, p. 44.

A thematically arranged list of quotes from the Buddhist canon. While the
Shitsurien Hlf^E (above, no. 4) and the £enseki jirui fp H^ii focus on Chan
texts and often simply provide a reference, this work usually quotes texts
(with indication of fascicle and page of Mujaku's edition) from the Buddhist
canon. Many works are quoted, but passages from the Dazhidulun ~X^]§Lîm,
the Fayuan zhulin iS^aftft, and the £ongjinglu SkU^ are most frequently met
with. The major themes are the following:
- Numbers (j& g ) : all sorts of expressions involving numbers
- Effects ffi) : Monks/nuns (fUJE), two vehicles, hearers and sravakas,
Buddha's disciples; Bodhisattvas and their practices; Buddhas, their names,
attributes and practices
-Practices (fj) : Buddhist practices, rites; converting others, offerings; self-
cultivaticn, meditation, samadhi, etc.; teaching, doctrine
- Sentient beings (ftf) : relatives, teachers and friends, names; birth and death,
parts of body, mental characteristics; character, outward appearance,
dreams, transmigration, etc.; gods, guardians, holy and ordinary men,
kings, brahmans, heretics, etc.; demons, birds and beasts, insects and fish
- Karma (H) : karma, behavior, livelihood (inviting guests, sleep, professions,
arts, etc.)
- Teaching (f£) : way of teaching, Tripitaka, magic formulae, heresies,
essential teaching ; wrong teachings and beliefs, bad karma
- Objects (%f) : fire and water, elements, houses, palaces, temples, stupas,
etc.; worlds, realms, heavens, hells, countries, mountains, caves, roads,
etc.; sounds, colors, perfumes, names, weather-phenomena, time, etc.;
sculpture, religious objects, robes, writing tools, etc.; metals, wood, trees,
plants, seeds, medicine, foodstuffs, etc.; various objects, tools, vessels,
weapons, musical instruments
- Principles (M.) ' concepts like truth, reality, Dao, wisdom, non-abiding, etc.
- Suffering (0) : delusion, suffering, darkness, attachment, desire, views, etc.

7) Chokushû Hyakujô shingi sakei ife1^W3t?Rji£JBiS. Kyoto: Chûbun shuppansha

170 Urs App
1979. Forms volume 8 ± and part (pp. 623-1042) of volume 8
~f of the Zengaku sdsho ppl^itfll edited by Yanagida Seizan $[J|i9î£li|. No
index.

BKD Ono/Maruyama BWMW;±W?M, vol. 8, p. 72b. ZGD 1050b. Zenbunka

kenkyujo catalogue I, p. 7.

20 fascicles of text and one fascicle table of contents. Research began at age
31; first draft completed at age 47; Mujaku worked on this commentary
during 19 additional years. Completed at age 65 in 1718.

This is a photographic reproduction of Mujaku's manuscript from the Ryu-

gein fïl|tl?£- The second volume contains four shorter related works by
Mujaku and an informative article by Yanagida about the scholarship of Mujaku
Dôchû (see above).
Mujaku had a particularly strong interest in monastic codes. These codes
pertain to the very structure of monastic life : temple organisation, daily and
yearly activities, meditation practice, teacher-student interaction, rituals,
rules of conduct, relations to society, etc. They are an important expression
of the ideals and aspirations of Zen monastic communities (and of the religion
as a whole) and guide the realization of these ideals.
Mujaku's most celebrated work about monastic codes is this commentary
to the so-called Baizhang monastic code, a code which took its name from
Baizhang Huai-hai Wjt'lH^ but actually reflects Yuan monastic life and
code developments from the Tang to the Yuan. Mujaku's very detailed
commentary takes earlier works into account and is certainly one of the highest
achievements of Chan scholarship to this day. Almost every word is
commented upon with unequalled authority.
Himself a writer of influential monastic codes (for instance of the only
work published in his lifetime, the Kosdrin ryakushingi 'hjUffi^tn^A, written
when Mujaku was 31 years old) and a student of any code and commentary
he could get his hands on, Mujaku laboured for decades on this showpiece
of scholarship. This work is indispensable for researchers of monastic life in
China and Japan. It contains a fair number of illustrations (objects, seating
order, architecture, hierarchical structures, etc).

8) Shôshûsan joketsu jEz^SrStJflt. Unpublished. Original manuscript from the

Ryûgein H^^u subtemple of Myôshinji fe>'5^F, Kyoto.

Zenbunka kenkyûjo catalogue I, p. 1 .

Critique of Shôshûsan text at age 44 (1697) ; commentary written in 1 706 and
1 707 (age 53-54). Final revision at age 88 (1741).

This is a 20-fascicle commentary on the Wujia zhengzong zan SiŒ^Ji, a

text authored by Xisou Shaotan #jH$§H in 1254. (Dainihon Zokuzôkyô
volume 135 [old edition 2 Zl-8]). The text is a short history of Chan which
 Chanj^en's greatest encyclopaedist Mujaku Dôchû 171
provides biographies of 74 masters, characterizations of Chan's "Five Houses"
and laudatory poems. It became very popular in Japanese monasteries. In
Japan, this compendium with a representative choice of famous biographies
and poems was used both as a Chan reader and as a model for poetic efforts.
Mujaku comments on almost every word; this commentary is particularly
rich in biographical and geographical information. Mujaku made use of
official histories, annals, gazetteers, and of many other Chinese works.
Biographical information is meticulously compared with that of other sources,
and discrepancies are discussed in detail. As many Chan idioms that occur
in poems and conversations (wenda fo^) are analyzed, explained, and
documented in Chan, Buddhist, and secular literature, this voluminous
commentary is very useful not only for readers of Chan literature (vocabulary,
biography, geography) but also for students of literature and art history (poetry,
inscriptions, symbols) .
A reduced-size photocopy of this work was prepared and distributed to
participants in Prof. Yanagida Seizan's seminar on Zen culture (Kyoto
University, Jinbun kagaku kenkyûjo À^I4PfF^^f 1984-1985).

9) Dale zenji sho kôrôshu ~JzWJ$ffîiÊ$î féft. Unpublished. Manuscript found at

the Bungakubu ^C^W> library of Kyoto University, at Ryugein MM^v, and at
the Kokkai Toshokan IH'il'iBiirtt.

BKD Ono/Maruyama # WMMizM^ vol. 7, p. 215d. Zenbunka kenkyûjo

catalogue I, p. 2. Began research and gave first lectures on this text at age
23 (1676). Started writing commentary at age 59 (1712). Completed at age
70 (1723).
1 fascicle table of contents and indices; 15 fascicles commentary; 1 fascicle
commentary to other texts by Dahui; 1 fascicle addenda, corrections, and
postfaces.

This is the Chan textual commentary on which Mujaku worked the longest.
Historical, geographical, philosophical, doctrinal, grammatical, and lexical
information is provided with equally meticulous care. This is certainly one of
the most elaborate, precise, and learned commentaries ever written on a Chan
text. The wealth of references to and quotes from other Chan texts, Buddhist
scriptures and commentaries, local gazetteers, dynastic histories, etc. is
astonishing. The index by Mujaku gives only a small choice of terms discussed;
Mujaku commented on almost every word and included many small articles
worthy of being included in an encyclopedia. It is unfortunate that this work
has not yet appeared in print ; a thoroughly indexed edition would be a very
important mine of information for researchers of Chan Buddhism in
particular and Chinese Buddhism in general.

10) Kidd goroku rïko M^MMMWr. Unpublished. Manuscript found at Hanazono

College ^BH^cP library, Kyoto University, etc.
172 UrsApp
BKD Ono/Maruyama #^8Plfc*:8¥&, vol. 2, p. 230c. Zenbunka kenkyujo
catalogue I, p. 7.

First lectures on Xutanglu at age 33 in 1686. Commentary written at age

76 (1729).

30 fascicles text and 2 fascicles table of contents.

The second very detailed commentary on a Chan text written by Mujaku;

its quality matches that of the commentary on Dahui's letters (see above),
but it is of even greater volume. A mine of information on Chan. Definitely
another candidate for indexation and publication.

11) Chôteifuriô ■fkïï'fà^. Unpublished. Complete manuscripts found at Kinka-

kuji ^rJB^p and at Kyoto University.

BKD Ono/Maruyama {fà^ffîUJïWtM, vol. 8, p. 62c. Zenbunka kenkyûjo

catalogue I, p. 8 and II, p. 2. Completed at age 82 (1735).

This is a 20-fascicle collection of essays, comments, and quotations pertaining

to a wide range of topics. Most quotes and excerpts stem from sutras and
and commentaries, but many are also drawn from non-Buddhist sources.
Often such quotes are followed by Mujaku's own critical comments. The
following are some of the topics that are dealt with : deities (the twelve-faced
Guanyin Hiif, Pishamen Hf^H as god of luck, the goddess Mazu #,f St,
etc.); specific Buddhist temples and statues; calligraphic works; kinds and
use of seals ; significance of certain fixed numbers ; background and
significance of many famous anecdotes, set phrases, and miraculous or strange
events (involving souls, demons, people, beasts, objects, etc.); expressions
referring to certain dates, times of day, places, sights, clothes, foods, objects,
tools, arms, and plants.

12) Kinben shigai ^Hîîii'l-if. Unpublished. Complete manuscript found at Kinka-

kuji ^£KI^f , incomplete ones at Komazawa f^^^cP and Kyoto University.

BKD Ono/Maruyama BWMU±^^, vol. 2, p. 313b. Zenbunka

kenkyujo catalogue I, p. 43. Completed at age 82 (1735).

A 20-fascicle collection of short essays on various topics. They deal with the
following themes : Fascicles 1 to 8 with Buddhist doctrine (iS) ; fascicles
9 and 10 with the unity of Chan and Buddhist scriptural teachings (ppf£i~fl
f§) ; fascicles 10 and 11 with differences and similarities between Chan and
scriptural teachings (iPI&îtt'ê') ; fascicles 12 and 13 reproduce talks on
various Chan topics (ippiJc) ; fascicles 14 and 15 reproduce talks on various
scriptural topics (ffcfn§) ; fascicles 15 to 17 deal with issues around Chan
practice ($&M) ', fascicles 18 to 20 give words of advice, warning, and
instruction (WM) ', fascicle 20 also includes some essays on Chan and poetry.
 Chan/^en's greatest encyclopaedist Mujaku Dacha 1 73

13) Wanun reiu £gUlSM. Unpublished. Manuscript found at the Hokuen bunko
at Shunkôin M^M in Myôshinji feJ>'ù#, and at Kinkakuji iËKi^f •

Completed at age 82 (1735). Zenbunka kenkyujo catalogue II, p. 4.

A 20-fascicle collection of essays on Buddhist and Chan doctrine, texts and

commentaries, biography, poetry, religious practice, writing books,
Buddhism and Confucianism, various similes and set phrases, and unclear points
concerning doctrine, texts, vocabulary, and Chinese characters.

14) Rinzai esho zenji goroku shoyaku W^WMM-%Wi^^im- Published in volume

10 ~F (pp. 1251-1403) of the ^engaku sôsho fpipStH edited by Yanagida
Seizan fPBUl-U. Kyoto: Chubun shuppansha 4t;£tfiJKff:, 1979.

BKD Ono/Maruyama fâWMWïïftM, vol. 11, p. 272. Zenbunka kenkyûjo

catalogue II, p. 3. First lectures on Linjilu given at age 32 in 1685.

This is the commentary by Mujaku which after World War II attracted the
attention of Japanese Chan scholars. When research meetings were held
under the direction of Prof. Iriya Yoshitaka A^cHïiî at Kyoto University's
Institute of Humanistic Studies (Jinbun kagaku kenkyujo A^f4PW^S^f),
a priest from Myôshinji happened to bring this commentary along. Its
quality whetted the researchers' appetite for more, and when word of it
reached Prof. Demieville in Paris, he ordered a microfilm copy of the original
manuscript from Japan; thus this commentary was the first of Mujaku's
works to find its way out of Japan. Though much shorter than the
commentaries mentioned above (nos. 8-10), it is a very useful work which
contributed much to our present reading and understanding of Linji's records.

15) Ydshbyoroku JfflIlf=M^$|t Published in: Chokushû Hyakujo shingi sakei

■/r!!£8S. Kyoto: Chûbun shuppansha tt^HiJ&ffcj 1979. Forms part (pp.
1 101-1268) of Volume 8 ~F of the £engaku sôsho PHPiHU edited by Yanagida
Seizan

5 juan, completed at age 72 in 1725. Zenbunka kenkyûjo catalogue II, p. 3.

This is a supplemsnt to Mujaku's Chokushû Hyikujô shingi sakei ife

H,£H and his ^enrin shôkisen P^I^Hti. It provides systematic and
comprehensive discussions of 73 important terms that occur in monastic codes.
These terms relate to a temple's establishment and administration, important
rituals, the monk's function and daily activities (work, meditation,
recitation, taking a bath, ceremonies, etc.), and some important objects (bells,
drums, etc.). Mujaku chose these terms because he felt that they deserved
more comprehensive and detailed treatment than he had been able to
provide in the framework of the Hyakujo shingi commentary and the %enrin
shôkisen encyclopedia. Many quotes from different monastic codes, com-
1 74 Urs App
mentaries, and other Buddhist sources are collected under each heading.
Mujaku frequently added comments (also in reference to Japanese Zen
practices) and drew some illustrations. A concise and very informative work.