Tuesday, August 18, 2015

A Stolen Flute


My teacher was in Japan in July and his shakuhachi was stolen.  He had placed his backpack down in the Tokyo Shinkansen station with some other of his luggage.  When the train came, the backpack was gone.  A police report was filed and the backpack was recovered a few days later, but the shakuhachi was gone.  If you have any information about this shakuhachi, please help and let us know.  It has a lot of sentimental value, as this shakuhachi was a gift from a temple abbot, given to my teacher when he left to start a new career in the United States in the 1960s.  The hanko reads Truth. We hope it can be recovered.  I will be in Tokyo, Nara, Osaka, Kyoto and Wakayama in September and October to recover the instrument, should it be found.
More here on the history of the flute: http://myoanshakuhachi.blogspot.com/2012/08/the-gift-from-shinnyo-do-temple.html





Hanko--Shin--Truth

Thursday, August 13, 2015

Tuesday, August 11, 2015

Komuso Dialogue with a Yamabushi


One time, when Ikkyu was in a solitary mood, he went to the Kanto with only his flute for company. A yamabushi happened to meet this priest strolling up the path playing his flute like a wandering komuso. Feigning stupidity, the yamabushi approached and asked him,
"I say there, wandering priest, where are you going"
"I go wherever the wind takes me." 
"I see. But what do you do when the wind stops blowing?"
"Why I just do the blowing myself," said Ikkyu turning back to his flute.
Outdone, the yamabushi clapped his mouth shut and passed by without a backward glance.


Sunday, August 9, 2015

Shakuhachi Pyramid Axes



Collection of Suizen[Blowing-Zen]-teachings by Okamoto Chikugai

 Written in 1972 by Okamoto Chikugai and other members of the Myōan-sōryū-kai. Published in: Shakuhachi-zuisō-shū („Collection of Shakuhachi-Essays“) Myōan-sōryū-kai, 2012 (11999), (pp. 215-217).
1) Dantian [Tanden]-breath means to emit [the breath] from the lower dantian.

2) There is breath which is collected in the dantian and goes out of the body through the bamboo-pipe and there is the resonance of soundlessness circulating within the body.  As if it was a resonating ground for the gradually fading sound of a distant temple bell.

3) The resonance of sound that goes out through the bamboo-pipe and the resonance of soundlessness, that is to say the resonance of soundlessness circulating within the body, completely merge, and – so to speak – manifest the sound. If one of the two is missing, sound will not come into existence. Being and nothingness are one and different, and different they are one. You must understand that light [myō] is darkness [an]1 and that darkness is light.

4) The resonance of Suizen is one and many, and you could say that many are one, it is just like the sound of resonance and the sound of non-resonance [together] transform breath into sound because of the very existence of the bamboo-pipe. But you must also know, that even if the bamboo-pipe would not exist, breath would circulate throughout the universe continuously and it would play the resonance of soundlessness.

5) If you understand the above principles, then you know that your whole body is breath and that it is your whole body which creates resonance. This is meant by “knowing the oneness of breath”.

6) Let the breath which has been collected in the dantian expand throughout the universe and when the dantian is nothing other than the universe and the universe is nothing other than the dantian, the breath is circulating by A-UN. You must know that the breath of "A" is that which goes out through the bamboo-pipe, and that the breath of "UN" is within the body and creates the resonance of non-resonance and lets it circulate.

7) It is necessary to properly maintain a situation in which the pathways of this circulation within the body run vertical, front and back and left and right through three intersecting axes, these are running through the two shoulders, the spine and both legs.

8) Observing the A-UN-breath is called Suizen. Maintain the above mentioned three axes properly, regulate the mind [chō-shin] and regulate the respiration [chō-soku]2 and observe how the breath is flowing along them.

9) Observing the breath is the secret. It is necessary neither to hear the sound, nor to hear the voice [of the bamboo], neither to listen to the sound, nor to listen to the voice [of the bamboo], but instead to practice and acquire observing the breath and observing the sound.

10) If you – based on experience – understand the secrets above, it will become clear to you that things like putting tension in one's lips in order to create a kan-sound, or to relaxing one's lips to create an otsu-sound, so to speak, produce all kinds of voices but are not the correct method of Suizen. The phrase “Just blowing like the natural breath” expresses that truth.

1  Here the characters for myōan 明暗 are used.
2  Here the character chō 調 from Chōshi 調子, Honte-chōshi 本手調子, Take-shirabe 竹調 etc. is used twice.

Shakuhachi within the Tokyo Hospital

Morimasa Horiuchi plays for his sister
Christopher Blasdel plays for a butoh master


Sunday, July 19, 2015

The Flute (Chapter 37)--The Tale of Genji































Finished in the year 1021, this first novel and masterpiece of world literature, provides many evocative examples of period music in old Kyoto.  The following excerpts specifically mention the period flute in context, beginning with the chapter named "The Flute":


Chapter 37—The Flute

She gave him a flute as he left.
“It is said to have a rich past. I would hate to have it lost among these tangles of wormwood. You must play on it as you leave and drown out the calls of your runners. That would give me great pleasure.”
“Far too valuable an addition to my retinue.”
It did indeed have a rich past. It had been Kashiwagi’s favorite. Yūgiri had heard him say more than once that it had possibilities he had never done justice to, and that he wanted it to have an owner more worthy of it. Near tears once more, he blew a few notes in the banjiki mode, but did not finish the melody he had begun.
“My inept pluckings on the koto may perhaps be excused as a kind of memorial, but this flute leaves me feeling quite helpless, wholly inadequate.”
The old lady sent out a poem:
“The voices of insects are unchanged this autumn,
Rank though the grasses be round my dewy lodging.”
He sent back:
“The melody is as it always was.
The voices that mourn are inexhaustible.”
…………..
He blew a soft strain on his new flute. And what would the princess be thinking in the wake of their interview? Would she indeed, as he had requested, leave the koto and the other instruments in the same tuning? Her mother was said to be very good on the Japanese koto.
…………

He dozed off and dreamed that Kashiwagi was beside him, dressed as on their last meeting. He had taken up the flute. How unsettling, Yūgiri said to himself, still dreaming, that his friend should still be after the flute.
“If it matters not which wind sounds the bamboo flute,
Then let its note be forever with my children.
“I did not mean it for you.”
Yūgiri went on thinking about the dream. The flute was threatening to raise difficulties. Kashiwagi was still attached to it, and so perhaps it should have stayed at Ichijō. It should not, in any case, have been passed on to Yūgiri by a woman. But what had Kashiwagi meant, and what would he be thinking now? Because of the regret and the longing he must wander in stubborn darkness, worrying about trifles. One did well to avoid such entanglements.

He had services read on Mount Otagi and at a temple favored by Kashiwagi. But what to do about the flute? It had a rich history, the old lady had said. Offered immediately to a temple it might do a little toward the repose of Kashiwagi’s soul. Yet he hesitated.
………
The moment seemed ripe. Coming a little closer, he described his dream. Genji listened in silence and was not quick to answer. It did of course mean something to him.
“Yes, there are reasons why I should have the flute. It belonged to the Yōzei emperor and was much prized by the late Prince Shikibu. Remarking upon Kashiwagi’s skills, the prince gave it to him one day when we had gathered to admire the hagi. I should imagine that the princess’s mother did not quite know what she was doing when she gave it to you.”

Chapter 1
I need not speak of his accomplishments in the compulsory subjects, the classics and the like. When it came to music his flute and koto made the heavens echo — but to recount all his virtues would, I fear, give rise to a suspicion that I distort the truth.
On evenings when there was music, he would play the flute to her koto and so communicate something of his longing, and take some comfort from her voice, soft through the curtains.

Chapter 2
He proceeded briskly to the veranda and took a seat near the gate and looked up at the moon for a time. The chrysanthemums were at their best, very slightly touched by the frost, and the red leaves were beautiful in the autumn wind. He took out a flute and played a tune on it, and sang’The Well of Asuka’ and several other songs. Blending nicely with the flute came the mellow tones of a japanese koto. It had been tuned in advance, apparently, and was waiting. The ritsu scale had a pleasant modern sound to it, right for a soft, womanly touch from behind blinds, and right for the clear moonlight too. I can assure you that the effect was not at all unpleasant.
-----------
“‘Excuse me for asking. You must not be parsimonious with your music. You have a by no means indifferent listener.’
“He was very playful indeed. The woman’s voice, when she offered a verse of her own, was suggestive and equally playful.
“‘No match the leaves for the angry winter winds.
Am I to detain the flute that joins those winds?’
“Naturally unaware of resentment so near at hand, she changed to a Chinese koto in an elegant banjiki. Though I had to admit that she had talent, I was very annoyed. It is amusing enough, if you let things go no further, to exchange jokes from time to time with fickle and frivolous ladies; but as a place to take seriously, even for an occasional visit, matters here seemed to have gone too far. I made the events of that evening my excuse for leaving her.

Chapter 5
They took seats on the moss below the rocks and wine was brought out.1t was a pleasant spot, beside cascading waters. Tō no Chūjō took out a flute, and one of his brothers, marking time with a fan, sang “To the West of the Toyora Temple.” They were handsome young men, all of them, but it was the ailing Genji whom everyone was looking at, so handsome a figure as he leaned against a rock that he brought a shudder of apprehension. Always in such a company there is an adept at the flageolet, and a fancier of the shō pipes as well.
The bishop brought out a seven-stringed Chinese koto and pressed Genji to play it. “Just one tune, to give our mountain birds a pleasant surprise.”

Chapter 6
Getting into the same carriage, they played on their flutes as they made their way under a pleasantly misted moon to the Sanjō mansion. Having no outrunners, they were able to pull in at a secluded gallery without attracting attention. There they sent for court dress. Taking up their flutes again, they proceeded to the main hall as if they had just come from court. The minister, eager as always for a concert, joined in with a Korean flute. He was a fine musician, and soon the more accomplished of the ladies within the blinds had joined them on lutes.
………
Indeed the house quite rang with music, and flute and flageolet sounded proud and high as seldom before. Sometimes one of them would even bring a drum up from the garden and pound at it on the veranda. With all these exciting matters to occupy him, Genji had time for only the most necessary visits; and so autumn came to a close.

Chapter 7
The forty men in the flutists’ circle played most marvelously. The sound of their flutes, mingled with the sighing of the pines, was like a wind coming down from deep mountains. “Waves of the Blue Ocean,” among falling leaves of countless hues, had about it an almost frightening beauty.
……..
Rumpled and wild-haired, he played a soft strain on a flute as he came into Murasaki’s room
……..
After plucking a few notes to see that it was in tune, he pushed it toward her. No longer able to be angry, she played for him, briefly and very competently. He thought her delightful as she leaned forward to press a string with her left hand. He took out a flute and she had a music lesson. Very quick, she could repeat a difficult melody after but a single hearing. Yes, he thought, she was bright and amiable, everything he could have wished for. “Hosoroguseri” made a pretty duet, despite its outlandish name.

Chapter 12
He had brought gifts from the city, both elegant and practical. Genji gave him in return a black pony, a proper gift for a traveler.
“Considering its origins, you may fear that it will bring bad luck; but you will find that it neighs into the northern winds.”
It was a fine beast.
“To remember me by,” said Tō no Chūjō, giving in return what was recognized to be a very fine flute. The situation demanded a certain reticence in the giving of gifts.
…….
It was winter, and the snowy skies were wild. He beguiled the tedium with music, playing the koto himself and setting Koremitsu to the flute, with Yoshikiyo to sing for them. When he lost himself in a particularly moving strain the others would fall silent, tears in their eyes.

Chapter 13
Genji played on in a reverie, a flood of memories of concerts over the years, of this gentleman and that lady on flute and koto, of voices raised in song, of times when he and they had been the center of attention, recipients of praise and favors from the emperor himself. Sending to the house on the hill for a lute and a thirteen-stringed koto, the old man now seemed to change roles and become one of these priestly mendicants who make their living by the lute. He played a most interesting and affecting strain. Genji played a few notes on the thirteen-stringed koto which the old man pressed on him and was thought an uncommonly impressive performer on both sorts of koto. Even the most ordinary music can seem remarkable if the time and place are right; and here on the wide seacoast, open far into the distance, the groves seemed to come alive in colors richer than the bloom of spring or the change of autumn, and the calls of the water rails were as if they were pounding on the door and demanding to be admitted.

Chapter 17
“Father was tutor for all of us, but I thought he took himself seriously only when you were his pupil. There was poetry, of course, and there was music, the flute and the koto. Painting seemed less study than play, something you let your brush have its way with when poetry had worn you out. And now see the results. See all of our professionals running off and hiding their faces.”

Chapter 18
As moonlight flooded the scene the music was more bois- terous, dominated by the flute, there being several fine flutists in the company. The stringed instruments were quieter, only the Japanese koto and the lute. The flute is an autumn instrument, at its best in the autumn breezes. Every detail of the riverbank rose clear and high and clean in the moonlight. A new party arrived from the palace, from the royal presence itself, indeed. The emperor had been much disappointed that Genji had not called at the end of the week-long retreat from which the court had just emerged. There was music once more, and surely, thought the emperor, Genji would appear.

Chapter 21
“How very nice,” said Tō no Chūjō, motioning him to a place at the girl’s curtains. “We do not see as much of you these days as we would like. You are so fearfully deep in your studies. Your father knows as well as I do that too much learning is not always a good thing, but I suppose he has his reasons. Still it seems a pity that you should be in solitary confinement. You should allow yourself diversions from time to time. Music too has a proper and venerable tradition, you know.” He offered Yūgiri a flute.
……
Prince Hotaru filled the emperor’s cup and offered this poem:
“The tone of the flute is as it always has been,
Nor do I detect a change in the song of the warbler.”
It was very thoughtful and tactful of him to suggest that not all was decline.
With awesome dignity, the emperor replied:
“The warbler laments as it flies from tree to tree —
For blossoms whose hue is paler than once it was?”

Chapter 23
They went from the main palace to the Suzaku Palace of the retired emperor and thence to Rokujō. The way being a long one, it was dawn when they arrived. A moon hung in a cloudless sky and a light fall of snow set the garden off to weirdly delicate effect. Everyone wanted to be his best when he came to Rokujō. It was an age well provided with fine musicians, and the sound of flute rang high through the grounds.

Chapter 24
It was night, and they seemed indefatigable. Flares having been put out in the garden, they were invited to the moss carpet below the verandas, and the princes and high courtiers had places above with the kotos and flutes in which they took such pride. The most accomplished of the professional flutists struck up a melody in the sōjō mode, in which the courtiers joined most brilliantly with their kotos, and as they moved on to “How Grand the Day” even the most ignorant of the footmen off among the horses and carriages seemed to respond. The sky and the music, the spring modes and echoes, all seemed better here — no one could fail to see the difference. The night was passed in music. With “Joy of Spring” the mode shifted to an intimate minor. Prince Hotaru twice sang “Green Willow,” in very good voice. Genji occasionally

Chapter 27
“You wish me to go?” But someone in the other wing had taken up a flute, someone who knew how to play, and there was a Chinese koto too. “Yūgiri is at it again with those inseparable companions of his. This one will be Kashiwagi.” He listened for a time. “There is no mistaking Kashiwagi.”
He sent over to say that the light of the flares, cool and hospitable, had kept him on. Yūgiri and two friends came immediately.
“I felt the autumn wind in your flute and had to ask you to join me.”
His touch on the koto was soft and delicate, and Yūgiri’s flute, in the banjiki mode, was wonderfully resonant. Kashiwagi could not be persuaded to sing for them.
“You must not keep us waiting.”
His brother, less shy, sang a strain and repeated it, keeping time with his fan, and one might have taken the low, rich tones for a bell cricket

Chapter 32
It was the eve of the ceremony. The stewards’ offices had brought musical instruments for a rehearsal. Guests had gathered in large numbers and flute and koto echoed through all the galleries. Kashiwagi, Kōbai, and Tō no Chūjō‘s other sons stopped by with formal greetings. Genji insisted that they join the concert. For Prince Hotaru there was a lute, for Genji a thirteen-stringed koto, for Kashiwagi, who had a quick, lively touch, a Japanese koto. Yūgiri took up a flute, and the high, clear strains, appropriate to the season, could scarcely have been improved upon. Beating time with a fan, Kōbai was in magnificent voice as he sang “A Branch of Plum.” Genji and Prince Hotaru joined him at the climax. It was Kōbai who, still a court page, had sung “Takasago” at the rhyme-guessing contest so many years before. Everyone agreed that though informal it was an excellent concert.
……….
Kashiwagi recited this poem as he poured for Yūgiri:
“Sound your bamboo flute all through the night
And shake the plum branch where the warbler sleeps.”
……..
Genji gave the chamberlain a fine Korean flute and specimens of Chinese patchwork in a beautifully wrought aloeswood box.

Chapter 33
He was unsurpassed on the flute. Among the courtiers who serenaded the emperors from below the stairs Kōbai had the finest voice. It was cause for general rejoicing that the two houses should be so close.

Chapter 34
The musicians took their places in early afternoon. There were dances which one is not often privileged to see, “Myriad Years” and “The Royal Deer,” and, as sunset neared, the Korean dragon dance, to flute and drum. Yūgiri and Kashiwagi went out to dance the closing steps. The image of the two of them under the autumn leaves seemed to linger on long afterwards.
…….
Genji gave Tō no Chūjō a fine Japanese koto, a Korean flute that was among his particular favorites, and a sandalwood book chest filled with Japanese and Chinese manuscripts. They were taken out to Tō no Chūjō‘s carriage as he prepared to leave. There was a Korean dance by officials of the Right Stables to signify grateful acceptance of the horses.

Chapter 35
The familiar eastern music seemed friendlier than the more subtle Chinese and Korean music. Against the sea winds and waves, flutes joined the breeze through the high pines of the famous grove with a grandeur that could only belong to Sumiyoshi. The quiet clapping that went with the koto was more moving than the solemn beat of the drums. The bamboo of the flutes had been stained to a deeper green, to blend with the green of the pines.
………
Out near the veranda were two little boys charged with setting the pitch, Tamakazura’s elder son on the shō pipes and Yūgiri’s eldest on the flute. Genji’s ladies were behind blinds with their much-prized instruments set out before them in fine indigo covers, a lute for the Akashi lady, a Japanese koto for Murasaki, a thirteen-stringed Chinese koto for the Akashi princess. Worried lest the Third Princess seem inadequate, Genji himself tuned her seven-stringed koto for her.
……..

“It is true,” replied Yūgiri, “that on an autumn night there is sometimes not a trace of a shadow over the moon and the sound of a koto or a flute can seem as high and clear as the night itself. But the sky can have a sort of put-on look about it, like an artificial setting for a concert, and the autumn flowers insist on being gazed at. It is all too pat, too perfect. But in the spring — the moon comes through a haze and a quiet sound of flute joins it in a way that is not possible in the autumn. No, a flute is not really its purest on an autumn night. It has long been said that it is the spring night to which the lady is susceptible, and I am inclined to accept the statement. The spring night is the one that brings out the quiet harmonies.”
…………
A flute, a very fine Korean one, was pushed towards him from beneath the Third Princess’s curtains. He smiled as he played a few notes. The guests were beginning to leave, but Yūgiri took up his son’s flute and played a strain marvelous in its clean strength. They were all his very own pupils, thought Genji, to whom he had taught his very own secrets, and they were all accomplished musicians. He knew of course that he had had superior material to work with.
………..
But it did indeed seem that the end might be near. There were repeated crises, each of which could have been the last. Genji no longer saw the Third Princess. Music had lost all interest and koto and flute were put away. Most of the Rokujō household moved to Nijō. At Rokujō, where only women remained, it was as if the fires had gone out. One saw how much of the old life had depended on a single lady.

Chapter 38
It was late and the moon was high, and the young men played this and that air on their flutes as the spirit moved them. It was an unobtrusively elegant progress.

Chapter 39
The shutters were drawn and the grounds were deserted save for the moon, which had quite taken possession of the garden waters. He thought how Kashiwagi’s flute would have echoed through these same grounds on such a night.
“No shadows now of them whom once I knew.
Only the autumn moon to guard the waters.”

Chapter 40
All across the garden cherries were a delicate veil through spring mists, and bird songs rose numberless, as if to outdo the flutes.
They had delighted her one last time with flute and koto. Some had meant more to her than others. She gazed intently at the most distant of them and thought that she could never have enough of those who had been her companions at music and the other pleasures of the seasons. There had been rivalries, of course, but they had been fond of one another. All of them would soon be gone, making their way down the unknown road, and she must make her lonely way ahead of them.

Chapter 42
Kaoru was always in Niou’s apartments, and music echoed through the halls and galleries as their rivalry moved on to flute and koto.
Soon the high, clear tone of a flute was echoing through Rokujō, that place of delights for the four seasons, outdoing, one sometimes thought, all the many paradises.
He gave the boy a message for the daughter at court. “I cannot be with you this evening. You must do without me. Perhaps you can say that I am not feeling well.” That business out of the way, he smiled and turned to other business. “Bring your flute with you one of these days. It may be what your sister here needs to encourage her. Do you ever play for His Majesty? And do you please him, in your infantile way?”
He set the boy to a strain in the sōjō mode, which he managed very commendably.
“Good, very good. I can see that you have profited from our little musicales. And now you must join him,” he said to the princess.


Chapter 46
“What a remarkable flutist that is,” said the prince to himself. “Who might it be? Genji played an interesting flute, a most charming flute; but this is somehow different. It puts me in mind of the music we used to hear at the old chancellor’s, bold and clear, and maybe just a little haughty. It has been a very long time indeed since I myself took part in such a concert. The months and the years have gone by like waking dead!”

Chapter 47
Music and other exciting sounds came from the boat as it was poled up and down the river. The young women went to the bank for a closer look. They could not make out the figure of the prince himself, but the boat, roofed with scarlet leaves, was like a gorgeous brocade, and the music, as members of the party joined their flutes in this impromptu offering and the next one, came in upon the wind so clearly that it was almost startling.

Chapter 49
Then there was the flute that had been the source of a revelation in a dream, memento of a man long dead, which the emperor had on an earlier occasion pronounced to be of unexcelled tone: thinking there would not be another affair so brilliant, it would seem, its owner had it brought out. The emperor gave a Japanese koto to Yūgiri and a lute to Niou. Kaoru quite outdid himself on the flute.

Chapter 53
The captain heaved a sigh, perhaps because other worries had crossed his mind. Taking out a flute, he played a muted tune upon it, and when he had finished he intoned softly, as if to himself:”‘The call of the hart disturbs the autumn night.’” He did appear to be a man of taste. “I seem to have come all this way just to be tormented by memories,” he said, getting up to leave, “and I fear that my new friend will not be much comfort. No, your retreat does not seem to lie along my ‘mountain path away from the world.’”
……..
The nun was reluctant to see even the flute go. She sought to detain him with a verse, though not a very clever one:
“A stranger to the late-night moon in its glory
That he now disdains our house at the mountain ridge?”
……….
The old nun, the bishop’s mother, had caught a dim echo of a flute. She tottered eagerly forward, coughing and sputtering, her voice tremulous as she made her wishes known. Though she should have been overwhelmed by memories, she said nothing of the old days. Perhaps she did not recognize their guest.
“Play, play! Play on flute and koto. Oh, but a person does want a flute on a moonlit night. Come on, you over there. Bring out a koto.”
………
Not much in vogue these days, the seven-stringed koto had its own charm. The wind blew a counterpoint through the pines, and the flute seemed to be urging the moon to new splendors. Delighted, the old nun was prepared to stay up until dawn.
……….
The captain set out for the city, his flute coming in rich and full on the wind from the mountain. There was no sleep at the nunnery that night.
Early in the morning a note was delivered: “It was because of all my troubles that I took my leave so early.
“Ancient things came back, I wept aloud
At koto and flute and a lady’s haughty ways.
“Do teach her a little, if you will, of the art of sympathy. If I were able to endure in silence, would I thus be serenading you?”
Sadder and sadder, thought the nun, on the edge of tears as she composed her reply:
“With the voice of your flute came thoughts of long ago,
And tears wet my sleeve, and sped you on your way.”





Saturday, June 13, 2015

Saturday, June 6, 2015

Sunday, May 24, 2015

Kaisei Hôgo




By Hisamatsu Fûyô

This essay was written by Hisamatsu Fûyô in the year 1838. It has reached us through a copy by Yoshida Itchô, one of his students. The title means “Sermon from the silence of the sea”.

Authentic mind erects no barriers between past and present. Inauthentic mind separates everything into foot-length parts1. The devout listener hears at the crossing the long sustained sound of founder Fuke’s handbell2.
The customs of the Fuke tradition have changed very much over the roughly thousand years since its founding3. Above all its long connection to the military has weakened its faith4.
Alas, can a person who is busy with arms follow the law of Buddhism and practice shugyô? Fortunately, the doctrine of the Fuke tradition has not perished but has survived thanks to roughly two hundred years of peace5.
Nonetheless, there are no more true masters, nor is there anyone who shows the true way. These false masters are only skillful in their disdain of patience, and their narrow-minded arrogance dominates. Thereby they have debased the status of the shakuhachi as an instrument of faith6 and have extinguished the Buddhist mind. This is an example of how people of war cannot conceal their nature. Through their bad influence, the intention of the founder, Fuke, has been distorted. They
have taken the jewel of his teaching and thrown it away as if it were a fish’s eye7. They have the jewel, but let it lay unnoticed like a dirty pebble8.
Truly immense are the offenses of these false masters! Truly painful is the illusion of their students! They do not even notice that they are sitting together in the error of their false egotism, and that as they strive for their own profit and personal welfare they are doubly
mistaken. Bit by bit, however, they are remembering that the shakuhachi is an instrument of faith. So they are suddenly ashamed of the injustice they have done to the founder, Kinko. Is it not truly as if they have found a jewel among shards of pottery?
But still, this renewed study of the true teaching has not yet brought forth any fruit. Even Kinko I could not spread the true teaching sufficiently, for he had only limited time left to do so9.

1 An attempted translation of these first two sentences.

2 These first three sentences form an introduction to the main part of this essay.

3 Fuke is said to have died around 845 C.E.

4 Membership in the Fuke tradition was by law limited to members of the bushi class.

5 This refers to the Edo era.

6 Hôki.

7 This refers to the Chinese saying “mistaking a jewel for a fish’s eye” which means not recognizing the value of something.

8 In the Japanese original in two phrases a square was inserted to indicate a kanji which could not be read in the original handwritten manuscript. I think Mr. Ichikawa Motoo for the tip that perhaps Kurihara could very well read the missing character, but omitted it out of modesty. In both phrases strong or perhaps even obscene expressions would be possible. Throughout this essay, in other respects as well, Fûyô does not mince words.

He asked his successors to do so, but there were few good students. As he died, with woeful thoughts, he left behind this request. Alas!
At this time Nyodô10 seized the opportunity and confused people. He ransacked the name of the master and insidiously spread wild rumors. To the old errors he added a serious new mistake: enjoying great riches. Like flies attracted by the stench, many people gathered around him. They were like a family, poisoned and infected with a serious illness.
In they end, they could not escape their grave sins, and like fleeing rats they withdrew from the Fuke tradition. Still today there are many who have not recovered from the remains of this poison.
In the past, they were separate from the true teachings like fish that live in a dirty inlet anddo not know the taste of pure, flowing water. But like insects that live in thick grass and seek open land, there are also some that seek the truth but do not yet recognize it. It is not
difficult to explain it to them, as it is not easy to admonish those who do not seek the truth. So let us here expose it for those who do not yet know it. Shall we not explain it as well to those who are already looking for the truth? I have done this already once earlier in Hitori Mondô. In the 20 years that have passed since then11, less than two or three out of ten have understood the problems discussed therein12. Perhaps in time, it may be half.
Oh, how few understand the shugyô of the way! Oh, how difficult it is to choose what is essential to reaching the goal!
Successful shugyô depends in truth only on the mind and on the breathing. When the mind is awakened, the breathing becomes mind. When the mind is still, the breath is completed. This is the meaning of completely entering Zen.
Furthermore: concerning enlightenment, the prerequisite is that the mind resides in the body, in the same way that a tone appears when the breath gathers in the form13. The shakuhachi is the body-mind and thus the spiritual breath gathers in it. Truly, how can truth not appear here?
When the spiritual breath arises, the ten thousand illnesses cannot break out. But whoever wants to allow the spiritual breath to arise must first free himself from poison. Whoever wants to free himself from poison must not fear the dizziness caused by the antidote. Do not shy away from the dirty sound which arises when the great bamboo is blown. This sound is like an emetic which drives out the evil phlegm.
When someone has gone through this cure, then certainly he will entirely reach the stage where there is no illness. Whoever has become this healthy can also allow the spiritual breath to appear. Whoever really allows this spiritual breath to appear reaches the stage of the true tone14.

9 It was only three years before his death that Kinko I assumed the leadership of the shakuhachi schools of both main temples of the Fuke tradition in Edo, although he was already previously active there.

10 Yamada Benzô. The attacks against him are today no longer understandable. Presumably he was a popularizer of the shakuhachi who managed to achieve personal success and wealth.. Especially the latter seems to have attracted Fûyô’s anger.

11 Hitori Mondô was written in 1823; so it was only 15 years that had passed.

12 Mondô.

13 An attempted translation. The possibility of a misprint is not to be rejected. The two phrases follow a parallel construction: “The mind which resides in the body is ki; The breath which flows into form, is tone” In this translation the kanji ki was interpreted in a secondary meaning (kongen) as “reason, cause, requirement” and taken to refer to both parts of the phrase. This has little effect on the argumentation of the essay as a whole.

Do not doubt! Those who are most decisive do not fear dizziness and after long shugyô will reach the true way. For those who are less decisive, who fear the bitter difficulties of the cure and do not take the medicine, it is difficult to avoid the wrong path. The undecided, those who learn of the difficulties of the cure and out of fear do not take the medicine is one who loves the “little bamboo”15. Someone like this is self-complacent with respect to the spiritual breath. He is only playing around on the path, and the tone he produces is like absurd blathering16. Someone like this is a dishonest person and one who
only sees illusion. Keep away from people like these!
The difficult way17 of renunciation is the prerequisite to achieving the true way. Those who follow the easy way18 are descendants of an evil spirit. Those on the difficult way forget how difficult it is, but those on the easy way even forget how easy it is. The solution is not to be found in the mind tied to reality19, but do not strive either to free yourself from this reality20.

No striving
Endlessly going
No stopping
No goal
Become like the silence of the sea!

What I said above about the shakuhachi as a tool of Zen was known to various branches of Zen. But the teachers of different directions have distanced themselves from this, sutras are not terribly respected and the writings are studied too rarely. Thus it must be explained how the shakuhachi is a tool of Zen with the expressions mui21 and kisoku22. Additionally, Fuke’s words, “tomorrow there is a ceremonial celebration in Daihiin” must be studied well.
Above I said that warriors cannot deny their nature. They do not fear death, nor are they attached to life. When ominous clouds approach, they stomp upon them; and when an evil wind rises, they smash it to pieces23. One must not shirk the trials of the difficult way. Then one recognizes that also with the image of the stomped cloud Fuke’s words “bright-dark strike”are to be applied24.

They way of bamboo was founded in China and came to our country later. Those who want to understand the founder, Fuke, and strive for the truth, can no longer understand the way of bamboo.

14 Tettei no oto.

15 In contrast to the “great bamboo” referred to above, the blowing of which is a part of the “cure”.
16 Fûyô uses here four characters of his own invention. The possibility of a misprint can be excluded, since Kuriharas printer created at least two of these characters by splitting other standard characters. All four characters are seemingly intentionally incomprehensible, have though as radical gonben (speech), which is why they have been translated here as “absurd blathering”. A more radical translation would be something like “Blablabla”.

17 Nangyô.

18 Igyô.

19 Ushin in contrast to mushin.

20 Mushin. In the translation, this sentence is connected to the previous sentence, which means “being on the easy way” was understood as the subject. It is, however, also possible to understand the sentence as a general remark without any specific subject, similar to the following.

21 The principle of inactivity, or better, of non-goal-oriented activity.

22 Spiritual breath.

23 This passage means that warriors tend to favor absurd “solutions” to all problems which arise, like “stamping clouds” and “smashing the wind”.

24 This means that also in the case of “stomping clouds” (problems solved falsely, i.e. through violence) the dualistic contraction of reality (“bright-dark”) remains unresolved. Further below Fûyô terms this contradiction as “the bright-dark rain” that cannot be escaped. The words “bright-dark-strike” come from a saying passed on from Fuke

What can one then do to recognize it?
There are only very few writings and not a single clarifying word. The next two expressions for example: “in the three existences25 everything is an articulation of the infinite and wondrous”, and “the voice of the ethics of the soldier class26 is an articulation of the five
elements27 and the five virtues28” are nothing but illusions of yûi29. These expressions are misrepresentations and fabrications and explain nothing. They do not bring even a little bit of understanding. But the members of the Fuke tradition who love these sayings are not
few, and thus they do not practice shugyô.
Today we have indeed reached the end of time30. The teachings of the founder Fuke and the path transmitted by him must nonetheless realize their greatness and significance.
Soku31!
Deep sayings are nothing more than many words and false notes32.
That blowing sounds like ten thousand howling dogs.
In no cave can you escape the bright-dark rain.
Who completely understands the fearless founder Fuke33?
In the first month of the ninth year of Tempô (1838)
Chikuin Fûyô34 Sei
25 See Hitori Mondô on this term.

26 Budô, also bushidô, “way of the warrior” or class ethic of the warrior (samurai).It is possible that this expression budô onsei (“Voice of the ethics of the soldier class”) refers to the shakuhachi, as shakuhachi playing was originally limited to members of this class.

27 Wood, fire, water, earth, metal.

28 Justice, manners, wisdom, loyalty, goodness.

29 Yûi is the complement to the above-mentioned mui, the principle of goal-oriented activity. Both expressions are thus characterized as illusions of the world of purposeful, goal-oriented activity.

30 cf. similar closing words in Hitori Kotoba.

31 Fûyô apparently often uses soku, “breath”, as a closing exclamation, similar to Rinzai’s “katsu!”

32 An attempted translation.

33 These four lines in Chinese style, each consisting of seven characters, conclude.