From Fujian to Kyoto: The Legacy of Monk Yinyuan and the Obaku School

Today, we’ll talk about Zen Master Yinyuan, a prominent 17th-century Chinese monk, who has profoundly influenced Japan’s Edo-era culture, religion, and society by introducing Obaku Zen Buddhism, fostering enduring cultural exchange between China and Japan.

Transcript

From Fujian to Kyoto: The Legacy of Monk Yinyuan and the Obaku School

Today, we’ll talk about Zen Master Yinyuan, a prominent 17th-century Chinese monk, who has profoundly influenced Japan’s Edo-era culture, religion, and society by introducing Obaku Zen Buddhism, fostering enduring cultural exchange between China and Japan.

China and Japan, separated by a narrow strip of water, have shared millennia of interactions characterized by mutual learning between civilizations. Among these exchanges, eminent monks have played a pivotal role in fostering Buddhist dialogue, enriching the Buddhist histories and broader cultural narratives of both nations. One such figure was the late Ming Dynasty monk Master Yinyuan, who, at the age of 63, was invited to Japan to spread Buddhism. He introduced advanced Chinese culture to Japan, significantly influencing the social development of the Edo period.

2024 marks the 370th anniversary of Master Yinyuan’s journey to Japan. On November 5, the “Blossoms of Obaku: Commemorating the 370th Anniversary of Master Yinyuan’s Eastward Journey” series of events, organized by the Fujian Buddhist Association, was inaugurated in Fuzhou, capital of east China’s Fujian Province. Over 300 representatives from the Buddhist communities of China and Japan, scholars, and people from various walks of life participated in the event.

Mount Obaku, located in Fuqing, Fujian, derives its name from the abundance of amur cork trees, also Huangbo trees in Chinese, that once grew in the area. Wanfu Temple, situated on Mount Obaku, was originally built in the fifth year of the Zhenyuan era of Emperor Dezong of the Tang Dynasty in 789, boasting a history of over 1,200 years. Renowned for producing eminent monks, it is a famous Zen monastery in China and the ancestral temple of the Obaku sect in Japan, holding a vital place in the history of Sino-Japanese Buddhist cultural exchange.

According to the Chronicles of Mount Obaku Temple, during the Tang Dynasty, which lasted from 618 to 907, Zen Master Zhenggan from Putian, Fujian, returned to the province after studying under the sixth-generation Caoxi Zen Master. Upon reaching Mount Obaku in Fuqing, he was inspired by the area’s serene mountains and rivers, recalling his master’s parting words, “Stop when faced with bitterness.” Enlightened by the bitter taste of the Huangbo tree, he established a temple there, initially named Prajna Hall. Later, Emperor Dezong bestowed upon it the name Jianfu Zen Temple. In the Ming Dynasty, Emperor Wanli granted it the title Wanfu Zen Temple in 1614.

The temple, built during the Tang Dynasty, flourished in the Song Dynasty, declined in the Yuan Dynasty, and was gradually revived during the Ming and Qing dynasties. During this latter period, Mount Obaku became a crucial center for Zen Buddhism along the southeastern coast of China, thanks in part to the contributions of numerous eminent monks, including Master Yinyuan. Notably, Master Yinyuan was ordained at this temple, where he served as the abbot twice for a total of 14 years, elevating the reputation of Wanfu Temple on Mount Obaku to great heights.

Master Yinyuan was born in Donglin Village in Fuqing in 1592. He was the 32nd patriarch of the Linji sect, a major school of Zen Buddhism. Master Yinyuan devoted his life to studying Buddhist scriptures, strictly observing monastic precepts, and extensively researching Zen teachings. An accomplished poet, he composed over 5,000 poems. His frequent travels for pilgrimage and teaching elevated his reputation within the Buddhist community, and his writings, poetry collections, and fame eventually spread to Japan.

At the time, monks and laypeople from Nagasaki, Japan, repeatedly sent letters or emissaries to invite Master Yinyuan to Japan to spread Buddhist teachings, with the approval of the Tokugawa Shogunate, which was the military government of Japan during the Edo period from 1603 to 1868. After the fourth invitation, Master Yinyuan, at the age of 63, finally agreed. In 1654, he set sail for Nagasaki with over 30 monks and lay followers, departing from Xiamen aboard a ship arranged by Zheng Chenggong, a Chinese military leader of the late Ming Dynasty. Master Yinyuan’s decision to travel to Japan was influenced in part by his discontent with living under the Qing Dynasty, as most of China had fallen under Manchu rule.

In 1657, three years after arriving in Japan, Master Yinyuan gained the support of both the Tokugawa Shogunate and the Emperor. The shogunate, in particular, offered him land and allowed him to choose its location. He selected Taihe Mountain in Kyoto. Out of longing for his homeland, Master Yinyuan renamed Taihe Mountain as Mount Obaku and established a temple there, which he named Manpuku-ji, the Wanfu Temple.

The architectural design of Manpuku-ji Temple on Kyoto’s Mount Obaku was modeled after the Ming Dynasty structures of Mount Obaku in Fuqing. It also preserved the Ming-era Buddhist temple rituals, showcasing a distinctly Chinese cultural essence. To this day, the monks at Kyoto’s Mount Obaku continue to chant scriptures in a Fujian dialect, paying eternal tribute to Master Yinyuan’s eastward journey to spread Buddhism.

The Chinese Buddhist lineage and temple rituals introduced by Master Yinyuan had a far-reaching impact on Japanese Buddhism. The Obaku sect of Japanese Buddhism, founded by Master Yinyuan, later became one of the three major Zen sects in Japan, alongside the Rinzai and Soto schools.

Although the Obaku sect belongs to Zen Buddhism, it is heavily influenced by Pure Land Buddhism, embodying a fusion of Zen and Pure Land practices. This innovative approach revitalized Japanese Buddhism, which had long been in a state of isolationism and formalism. The Obaku sect’s dynamic teachings gained widespread support and admiration from the Japanese imperial family, officials, shoguns, regional lords, and commoners. At its peak, the sect had over 1,500 affiliated temples, of which nearly 500 still remain. The Japanese Buddhist community honors Master Yinyuan as the reviver of modern Zen Buddhism in Japan, recognizing his significant contributions to the rejuvenation of the entire Zen tradition.

In addition to founding the Obaku sect, Master Yinyuan introduced innovations in Japanese culture. For example, sencha-do, the art of steeped tea, one of Japan’s two main tea traditions alongside matcha-do, the art of powdered tea, was brought to Japan by Master Yinyuan. He also introduced many vegetable seeds from Fuqing to Japan, enriching local agriculture.

To ensure that vegetarian monks received sufficient nutrition, Master Yinyuan advocated for a traditional Chinese vegetarian dish primarily made from vegetables, sesame, tofu, and plant-based oils. This dish was shared with the laypeople visiting the temple for prayers and eventually developed into a unique form of Japanese cuisine known as Obaku-style vegetarian cuisine.

It is important to note that Master Yinyuan’s efforts were not solitary. His mission was carried out by a collective, spanning generations. As mentioned before, when he journeyed to Japan, he was accompanied by over 30 disciples, all elite members of the Obaku monastic community at the time. Following this initial group, other monks from Mount Obaku in Fujian continued to travel to Japan over the years.

Statistics show that from the founding of the Obaku sect by Master Yinyuan, a total of 16 monks from Mount Obaku in Fujian served as abbots of Manpuku-ji Temple in Kyoto over the next 129 years. Furthermore, nearly 80 Chinese monks who journeyed to Japan to propagate Buddhism were recorded in the Biographies of Obaku Monks Who Traveled East. The sheer number of travelers, the duration of the movement, the geographical range, and the variety of cultural exchanges are unparalleled in history.

One of Master Yinyuan’s disciples, Zen Master Duli Xingyi, was not only a monk but also a renowned physician. He possessed advanced knowledge of Chinese treatments for smallpox. After traveling to Japan, he introduced these medical techniques, which he passed on to his Japanese student Ikeda. The Ikeda family later became court physicians to the Tokugawa Shogunate, profoundly influencing Japanese healthcare and hygiene for nearly 400 years.

Zen Master Duli Xingyi also brought Chinese stone-arch bridge construction techniques to Japan, particularly those used for the iconic bridges of West Lake in Hangzhou. He guided and assisted in the construction of the Kintaikyo Bridge in the city of Iwakuni, Yamaguchi Prefecture. Completed in 1673, the bridge spans the Nishikigawa River and features a five-span wooden arch supported by stone piers. It measures 27.5 meters wide, 193.3 meters long, and 5 meters across. Today, Kintaikyo Bridge is celebrated as one of Japan’s three great bridges, showcasing the enduring legacy of Chinese engineering expertise.

Zen Master Duli Xingyi also introduced his distinctive calligraphy styles of clerical script and cursive script to Japan. He authored works on calligraphy theory, significantly influencing Japanese calligraphic art.  

Thus, we see that the Obaku monks, led by Master Yinyuan, not only propagated Buddhism but also relocated a wealth of Ming-era Chinese advancements to Japan. These included medicine, technology, architecture, cuisine, lifestyle practices, calligraphy, painting, and more, collectively forming what is now known as Obaku culture. Seizan Yanagida, a renowned Japanese academic of Zen history, once remarked: “The development of early modern Japanese society cannot be understood without considering the influence of Obaku culture.”

In his later years, Master Yinyuan faced health issues, prompting Emperor Gomizunoo of Japan to declare to his attendants: “A master is a treasure of the nation. If lifespan could be transferred, I would gladly offer mine to extend his.” This sentiment reflects the profound respect and gratitude for Master Yinyuan’s contributions to Japanese Buddhism and societal advancement.  

Owing to his remarkable legacy, the Japanese imperial family has regularly bestowed posthumous titles upon him. The first such honor came in 1673, the day before his passing, when Emperor Gomizunoo conferred the title Great Radiant and Universal National Teacher. Over the centuries, additional titles were granted on significant anniversaries of his death.

In 1972, coinciding with the normalization of China-Japan diplomatic relations and the 300th anniversary of Master Yinyuan’s passing, he was further honored with the title Master of Chinese Radiance.  

In 2022, marking the 350th anniversary of his passing, the Japanese imperial family conferred upon him the title Master of Solemn Tradition. The phrase “Yantong” derives from The Five Lamps of Solemn Tradition, a historical text on Zen lineage compiled by Master Yinyuan’s teacher, Feiyin Tongrong. The term signifies the dignified and orthodox transmission of the Zen lineage.  

It is extremely rare for the Japanese imperial family to bestow the title of National Teacher on foreign monks, and even more extraordinary for such honors to be conferred seven times. This underscores the historical significance of Zen Master Yinyuan’s contributions to cultural exchange between China and Japan.  

Zen Master Yinyuan is recognized as a historic ambassador of cultural exchange between China and Japan, comparable to the Tang Dynasty monk Jianzhen. In May 2015, Chinese President Xi Jinping, during the China-Japan Friendship Exchange Meeting, highlighted that Yinyuan not only spread Buddhist teachings but also brought advanced culture and technology to Japan, significantly influencing the social and economic development of the Edo period.  

In March 2022, commemorating both the 50th anniversary of the normalization of China-Japan diplomatic relations and the 350th anniversary of Yinyuan’s passing, the China Buddhist Association and the National Art Museum of China co-hosted the exhibition “Cultural Resonance of Huangbo: The World of Zen Ink by Yinyuan and His Disciples”. This exhibition featured over 100 calligraphy and painting works by Yinyuan and his disciples, mainly from the Yongfu Temple collection in Hangzhou, showcasing the artistic heritage of Obaku Zen culture.  

In May 2022, a series of events marking the 350th anniversary of Yinyuan’s passing was held in the United States, co-organized by the Fujian Huangbo Mountain Wanfu Temple and the University of Arizona Center for Buddhist Studies. This marked the first large-scale commemoration of Yinyuan outside Asia. The events included an online Obaku art exhibition, academic lectures, musical performances, and tea ceremonies, celebrating Yinyuan’s legacy and enhancing the international influence of Obaku culture. 

Well, that’s the end of our podcast. Our theme music is by the famous film score composer Roc Chen. We want to thank our writer Lü Weitao, translator Du Guodong, and copy editor Pu Ren. And thank you for listening. We hope you enjoyed it, and if you did, please tell a friend so they, too, can understand The Context.