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愛語よく廻天のちからあることを学すべきなり aigo yoku kaiten no chikara aru koto o gakusubeki nari Learn That Kind Words Have the Power to Turn the Heavens

Japanese Scroll of Learn That Kind Words Have the Power to Turn the Heavens (aigo yoku kaiten no chikara aru koto o gakusubeki nari) — Calligraphy by Eri Takase
愛語よく廻天のちからあることを学すべきなり Original Scroll by Master Calligrapher Eri Takase

Abstract

愛語よく廻天のちからあることを学すべきなり, learn that kind words have the power to turn the heavens, is a sentence of the Zen master Dōgen 道元, from the fascicle 菩提薩埵四攝法, the bodhisattva's four methods of winning people over, of his 正法眼藏 Shōbōgenzō, which its colophon dates to the fifth day of the fifth month of 1243; it closes the fascicle's paragraph on 愛語, kind words, and the next words are ただ能を賞するのみにあらず, it is not only praising ability [1][2][3]. The form sold is the hiragana typeset of 1909 in modern script; the woodblock edition of the Eiheiji and the typesets of the fascicle write 廻, the Taishō canon 迴, and the Sōtō school's 修証義 Shushōgi of 1890, which took the sentence into its twenty-second section, 回, with 能く and 力 [1][4][2][5]. 回天, turning heaven, is a Chinese phrase: in the Tang histories the minister Wei Zheng 魏徵 says that the remonstrance of Zhang Xuansu 張玄素, which stopped the emperor rebuilding a palace, had 回天之力, the power to turn heaven [6][7], and Dōgen had used the phrase in his own Chinese in the 学道用心集 Gakudō yōjinshū, two of whose sections are dated 1234, nine years before the fascicle, where a loyal minister's word often has the power to turn heaven and the buddha-ancestors' word leaves no one whose heart is not turned [8][9]. Commentaries printed in 1893 and 1896 read the line two ways, as remonstrance, kind words that tell a ruler he is wrong, and as conversion, kind words that turn a hearer toward awakening; the English renderings read here carry the heaven from 1912, and in 1985 make it the destiny of the nation [10][11][12][13].

A reading

I read 廻天 as Dōgen had already used it, in a sentence of the 学道用心集, a work two of whose sections are dated nine years before this fascicle: 忠臣獻一言。數有囘天之力。佛祖施一語。莫不囘心之人, when a loyal minister offers one word, it often has the power to turn heaven; when the buddhas and ancestors give one word, there is no one whose heart is not turned [8][9]. The two readings the line has had in Japan are the two halves of that sentence. 蔵海's commentary, in its print of 1896, reads it as remonstrance: praising ability is not the whole of kind words, and direct remonstrance and the like (直諫等) are kind words too [10]. 滝谷琢宗, one of the two editors of the 修証義, reads it in 1893 as conversion: in the story the minister turned the emperor's heart, and here kind words turn beings whose nature has been dyed in greed, anger and delusion since beginningless time, and lead them to awakening [11]. The minister's word that turns the ruler and the ancestors' word that turns the heart stand together in Dōgen's own sentence, and the fascicle's next words, it is not only praising ability, say that kind words are more than praise, which is the point the remonstrance reading makes [1][8]. So the line asks the reader to learn that kind words, spoken from the compassion the paragraph has just named as their seed, can turn a ruler from his course and a hearer toward the way, and that this is a power of kind words, not of praise. The scholar 水野博隆 Mizuno Hakuryū set the two passages side by side in 1972, as instances of Dōgen's vocabulary of heaven in government; the reading of the line as both halves of the earlier sentence is mine [14]. Signed, 典.

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Overview

The sense. The sentence ends the fascicle's paragraph on kind words, after know that kind words arise from a loving mind, and a loving mind has compassion as its seed; 廻天のちから is the power to turn heaven, and 学すべきなり, one should learn, makes the line a charge to the reader [1][2]. 精選版 日本国語大辞典 enters 回天 with the sense 天をめぐらすの意, turning heaven, glossed 時勢を一変すること, changing the course of the times, and gives this line as its earliest Japanese example, before the 太平記 Taiheiki's 回天の力 [15]. The phrase itself is Chinese and older, as the Tang histories show, and Dōgen's own 学道用心集 has it in his Chinese nine years before the fascicle [6][7][8].

The words. 愛語 is kind words: デジタル大辞泉 has 菩薩が他者に対して心のこもった優しい言葉をかけること, a bodhisattva's speaking heartfelt, gentle words to others, one of the four ways of guiding people (四摂事), and the 日国 has its purpose, to lead people and make them feel affection [16]. A Japanese-English Buddhist dictionary of 1965 gives Kind words, affectionate words. One of the four virtues of the bodhisattvas, and Hisao Inagaki's of 1988 names the four methods, giving, kind words, beneficial conduct and acting together with people [17][18]. よく is well, ably, written 能く in the 修証義 [5]. 廻 is a form of 回, to turn round; 天 is heaven, which in the Chinese story is the emperor, the Son of Heaven [6][7]. 学す is the verb to learn, which the 日国 glosses まなぶ, and べきなり is one should [19]. The title of this study renders 天 as the heavens, as the English translations read here do from 1912 on, Yamakami's make the heavens revolve and Nishijima and Cross's turn around the heavens among them, with the one exception of Brown and Tanahashi's the destiny of the nation [12][20][13].

The text in English. The first English read here, Arthur Lloyd's of 1894, in his account of the 修証義, has no heaven: You may be sure that kind words have a great and powerful influence [21]. Sōgen Yamakami in 1912: Let us learn that 'loving words' have the power to make the heavens revolve [12]. Ed Brown and Kazuaki Tanahashi in 1985: it has the power to turn the destiny of the nation [13]. Gudo Nishijima and Chodo Cross in 2007: We should learn that kind speech has the power to turn around the heavens; it is not merely the praise of ability [20]. Each is taken in its place below.

The historical record

The text

1243. The fascicle. The Taishō canon prints 菩提薩埵四攝法 in katakana, and its paragraph on kind words ends [2]:

シルヘシ愛語ハ愛心ヨリオコル。愛心ハ慈心ヲ種子トセリ。愛語ヨク迴天ノチカラアルコトヲ學スヘキナリ。タタ能ヲ賞スルノミニアラス。

Know that kind words arise from a loving mind, and a loving mind has compassion as its seed. One should learn that kind words have the power to turn heaven; it is not only praising ability. The paragraph has said, before this, that kind words to one's face gladden the face and the heart, and kind words heard behind one's back are engraved on the liver and the soul [2]. The fascicle's colophon reads 仁治癸卯端午日。入宋傳法沙門道元記ス, written on the day of the Double Fifth, Ninji, the water-hare year, by Dōgen, a monk who entered Song China and transmitted the dharma [3]. 仁治癸卯 is 1243 (see Notes, The colophon's era) [22].

The Taishō's base and its witnesses. The Taishō's text is a collation by 岸澤惟安 Kishizawa Ian whose base is the print of 文化八年, 1811, the woodblock edition of the Eiheiji, with eight manuscripts collated, 泉福寺本, 梵清本 and six more; its notes record no variant on this line [23]. Its preface lists 菩提薩埵四攝法 among nine fascicles that are not in the seventy-five of 懐奘 Ejō's compilation and were added to make a compilation of sixty, and it says that 大容梵清 copied eighty-four fascicles about 1419, and wrote five of them, 四攝法 among them, in the common kana (俗假字) [24]. No manuscript of the fascicle was read for this history (see Sources not seen).

1799. The woodblock. In a copy of the Eiheiji woodblock edition in the 東洋大学 哲学堂文庫, imaged at the 国書データベース, the fascicle fills canvases 670 to 678; a donor's note at its end dates the fascicle's block to 寛政十一年, 1799 [4]. The column reads 愛語ヨク / 廻天ノチカラアルコト, and the character is 廻: its enclosure is 廴, with no detached dot, where the 道 of 同事ノ道理 and of 道元記 on the same blocks carry the dot of 辶 [4]. Beside the column a reader of this copy has brushed a gloss on 廻天, the stars turning and the earth revolving; it is a reader's note, not the block's text [4].

1885 to 1909. The typesets. The 正法眼藏 edited by 大内青巒 Ōuchi Seiran in 1885 prints 愛語ヨク廻天ノチカラアルコトヲ學スヘキナリ, with the same colophon; the edition of the Eiheiji printed in 1896 has the same line with 廻 [25][26]. The collected works of Dōgen issued by the Eiheiji, 『承陽大師聖教全集』, prints the fascicle in hiragana [1]:

しるへし愛語は愛心よりおこる。愛心は慈心を種子とせり。愛語よく廻天のちからあることを學すへきなり。たた能を賞するのみにあらす。

The set's colophon, bound at the end of its third volume, dates it 25 April 1909 [27]. The form sold, 愛語よく廻天のちからあることを学すべきなり, is this line in modern script, 学 for 學 and すべき for すへき.

Where 回天 comes from

The Tang histories. Zhang Xuansu 張玄素 remonstrated with the emperor Taizong 太宗 against rebuilding the palace at Luoyang, and the work was stopped. The 舊唐書 Old Book of Tang gives Wei Zheng's words: 張公論事，遂有回天之力，可謂仁人之言，其利博哉, when Lord Zhang argues a matter, it has in the end the power to turn heaven; these may be called the words of a humane man, and how wide their benefit is [6]. The 新唐書 New Book of Tang has 張公論事，有回天之力，可謂仁人之言哉 [7]. 天 here is the emperor: the minister's words turned the ruler from his course.

The phrasebooks. 面山瑞方 Menzan Zuihō's 『正法眼蔵渉典録』, a book of sources for the 正法眼藏, read in an undated print, enters the word as 囬天 and quotes the story from the 『増補書言故事』, a Ming phrasebook: 張公論事、有廻天之力、可謂仁人之言、其利溥哉 [28]. It names the source and gives no reading of Dōgen's sentence [28].

1234. Dōgen's 学道用心集. In its second section, 見聞正法必可修習事, on hearing the true dharma one must practice it, Dōgen writes, in the typeset of 1909 [8]:

右忠臣獻一言。數有囘天之力。佛祖施一語。莫不囘心之人。自非明主。無容忠言。自非拔群。無容佛語。

When a loyal minister offers one word, it often has the power to turn heaven; when the buddhas and ancestors give one word, there is no one whose heart is not turned. Unless he is an enlightened ruler, he does not accept loyal words; unless one stands out from the crowd, one does not accept the Buddha's words. The Taishō, from a print of 1673, reads 迴 for 囘 and 旋 for 施 [9]. This section carries no date of its own; the third section is dated 天福二甲午三月九日 and the fifth 天福甲午清明日, both 1234 [9]. So the loyal minister's power to turn the ruler and the buddha-ancestors' power to turn the heart are one sentence of Dōgen's, in a work of about nine years before the fascicle.

1242. Another heaven-turning. In the fascicle 光明, dated 1242, Dōgen says of the Tang scholar Han Yu 韓愈, a layman who alone did not join the court in praising the Buddha's relics, that he had 回天轉地ノ才, a talent to turn heaven and spin the earth [29].

The line in the 修証義

1888 and 1890. 大内青巒's 『洞上在家修証義』 of 1888, the selection from Dōgen's writings for lay people on which the 修証義 was based, has 愛語よく回天の力あることを學すべきなり, with 回 and 力 [30][31]. The 『曹洞教会修証義』, issued by the Sōtō school in 1890 and edited, the dictionaries say, by 滝谷琢宗 of the Eiheiji and 畔上楳仙 Azegami Baisen of the Sōjiji on the basis of 大内's text, closes its twenty-second section with 愛語能く回天の力あることを學すへきなり [5][31].

The readings across time

Undated. 面山. The 渉典録 gives the source only, as above [28].

1893. 滝谷琢宗, the conversion reading. His commentary on the 修証義 tells the story of Zhang Xuansu and goes on [11]:

張公ガ事ヲ論スルハ廻天之力アリト天子ノ御心ヲ廻ラシタリト云フノ意ナリ今ハ一切衆生無始以來貪瞋痴ニ薫染セラレテ天性ノ如シ而ルヲ愛語ヲ以テ之ヲ翻サシメ菩提ニ導クヲ廻天ノ力ト云フ

"When Lord Zhang argues a matter, it has the power to turn heaven" means that he turned the heart of the Son of Heaven. Here, all beings have been steeped since beginningless time in greed, anger and delusion until it is as their nature; to turn them from it by kind words and lead them to awakening is called the power to turn heaven.

1896. 蔵海, the remonstrance reading. 蔵海's 『永平正法眼蔵私記』, edited by 西有穆山 Nishiari Bokusan and printed in 1896, quotes the 渉典録's note on the source and adds [10]:

タダ能ヲ賞スルノミ愛語ニアラズ、直諫等モ愛語ナリ、

Praising ability alone is not kind words; direct remonstrance and the like are kind words too. It reads the line through the next words of the fascicle, and through the minister of the story.

1933. 岸沢惟安. The Sōtō priest 岸沢惟安 Kishizawa Ian (1865–1955), whose collation the Taishō prints, in his commentary on the fascicle, 『正法眼蔵菩提薩埵四摂法巻葛藤集』, read here only in short excerpts, tells the story and says that where a father errs one admonishes him as 重盛卿 did, where the emperor errs one admonishes him as Zhang Xuansu did, and there true kind words are (そこに眞箇の愛語がある) [32]. The remonstrance reading, carried on.

1928 and 1933. The power of words. The scholar of Japanese 五十嵐力 Igarashi Chikara, in 『国語の愛護』, dated 1928 in the library's record, quotes the line with the 修証義's 能く and 力 and the fascicle's 廻 (愛語能く廻天の力あることを學すべきなり) and finds in it 言葉の靈力, the spiritual power of words, and an ideal for teachers' use of language [33]. His essay is the first lesson of the second edition of a school reader's teachers' guide, for the first year by the library's record, 『国文鑑 第二版 教授参考書』, dated 1933 in the library's record, which praises the quotation and says that the poet-monk 良寛 Ryōkan loved this 「愛語」, and it is said, wrote it out and kept it by his seat (常に書して坐右に置かれたといふことである) [34]. The guide's first edition, of 1927, does not carry the essay by its text layer [35].

1918. Ryōkan's 「愛語」. 『良寛全集』, edited by 玉木礼吉 and dated 1918 in the library's record, prints among Ryōkan's prose a piece headed 「愛語」, the fascicle's paragraph in katakana, closing 愛語ヨリ廻天ノ力アルヿ學スベキナリ、タヽ能ヲ賞スルノミニアラズ [36]. The typeset reads ヨリ where the fascicle has ヨク, and 力 in kanji; whether Ryōkan's brush has ヨリ or the typesetter misread a cursive ク cannot be told from the typeset, and no image of his manuscript was read.

1944. A day-book. 『定本国民座右銘』, a book of maxims, one for each day, compiled by the 日本文学報国会 and dated 1944 in the library's record, sets the line under 28 August in the 正法眼藏's hiragana form, and its note reads it as remonstrance: the line goes on it is not only praising ability, so kind words are not only praising and delighting in people's talents; direct remonstrance is kind words too [37]. On the next page the note tells the story, naming the minister 張玄, with Taizong himself, stopped by his kind words, saying they had the power to turn heaven (張公の事を論ずるや廻天の力あり、と嘆じて思ひとどまつたといふ), and is signed 田中忠雄 [37].

1947. 垣内松三. The scholar of Japanese and its teaching 垣内松三 Kaitō Matsuzō wrote, in the revised version of his 『国語の力』, 道元は、愛語は回天の力があることを語つたが, Dōgen said that kind words have the power to turn heaven; 松川利広 Matsukawa Toshihiro, who quotes it from Kaitō's collected works, dates that version 1947 and finds no proof that Kaitō had read the 正法眼藏 when he wrote the 『国語の力』 of 1922, whose text layer does not carry the line [38][39].

1972 to 1978. The scholars. 水野博隆 cites the 学道用心集's 忠臣獻一言、數有廻天之力 and this line together in a note, as instances of Dōgen's use of heaven in speaking of government (天事, 天意), in an article on Dōgen and the state [14]. 富山はつ江 Tomiyama Hatsue in 1976 writes that kind words have this power of turning heaven, that praising and scolding, long speech and silence are all kind words, and that what matters is whether they are true words with the power to turn the hearer (相手を廻天させる力をもつ真実語かどうか) [40]. 金丸憲昭 Kanamaru Kenshō in 1978 quotes the line and says that kind words at one time turn the hearts of beings and lead them into the Buddha's world, and at another, practiced severely, strike with the fist (拳骨をもつて打つことも愛語となる) [41].

The line in English

1894. Arthur Lloyd. In Developments of Japanese Buddhism, read before the Asiatic Society of Japan in November 1894 and printed in its Transactions, Lloyd analyzes the 修証義, which he calls Sotokyō Kwai Shūshōgi and reports, from a commentary of Ōuchi Seiran, to have been composed by Shōyo Taishi himself, that is Dōgen by his title 承陽大師; at the end of § 22: You may be sure that kind words have a great and powerful influence. [21]. No heaven and no emperor; the first English found came through the compilation of 1890.

1912. Sōgen Yamakami. Systems of Buddhistic Thought, Calcutta, p. 306, under Dogen-zenji says, in the 修証義's frame of four ways: Let us learn that 'loving words' have the power to make the heavens revolve. [12]. The earliest English read here with the heaven.

1985 and 2010. Ed Brown and Kazuaki Tanahashi. Moon in a Dewdrop, p. 46: You should ponder the fact that kind speech is not just praising the merit of others; it has the power to turn the destiny of the nation. [13]. The same sentence, re-edited, is in Tanahashi's Treasury of the True Dharma Eye of 2010, p. 475, one witness with it; the glossary of that book, in its edition of 2013, enters destiny of the nation, turn the with 迴天 and its reading kaiten, literally, turn heaven (or change the mind of Emperor) [42]. The translation puts the nation where the line has heaven, and its glossary offers the emperor as an alternative.

2007. Gudo Nishijima and Chodo Cross. Shōbōgenzō: The True Dharma-Eye Treasury, vol. III, ch. 45, ¶ 78, p. 41, with the Taishō's page in its margin: Remember, kind speech arises from a loving mind, and the seed of a loving mind is compassion. We should learn that kind speech has the power to turn around the heavens; it is not merely the praise of ability. [20].

What is not a source

The 修証義 is the line's best-known printing, but it is a compilation of 1890 from Dōgen's writings, not the source [31]. 回天 in the 後漢書 Book of the Later Han is the nickname of a eunuch, 左回天, Zuo who turns heaven, a power over the emperor of another kind; the dictionary cites it, and it is not the story the commentators bring to this line [43][15]. The 太平記's 回天の力 is later than the line [15].

Notes

廻, 迴 and 回. Three forms of one character stand in the witnesses read: 廻 in the woodblock of 1799 and the typesets of 1885, 1896 and 1909; 迴 in the Taishō, whose collation names the woodblock edition as its base and records no variant here; and 回 in the 修証義 of 1888 and 1890 [4][25][26][1][2][23][30][5]. Why the Taishō departs from its base is not said in the sources read. Dōgen's 学道用心集 reads 囘 in the 1909 typeset and 迴 in the Taishō, and the fascicle 光明 reads 回 in the Taishō [8][9][29].

The colophon's era. The colophon dates the fascicle 仁治癸卯, but the era 仁治 was changed to 寛元 on the twenty-sixth day of the second month of 1243, ten weeks before the Double Fifth [3][22]. The fascicle printed just before it in the Taishō, 古佛心, is dated in the new era, 寛元元年 [3]. The translators read here render the date the fourth year of Ninji [42][20].

回天 in modern Japanese. The dictionaries give 回天 a second sense, the name of a manned torpedo of the Second World War; the 日国's earliest example of that sense is of 1946 [15]. It is a different use of the word; no source read connects the line to it.

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Japanese Scrolls by Master Calligrapher Eri Takase

Japanese Scroll of Learn That Kind Words Have the Power to Turn the Heavens (aigo yoku kaiten no chikara aru koto o gakusubeki nari) in a block font by Master Japanese Calligrapher Eri Takase
愛語よく廻天のちからあることを学すべきなりVB5JBlock
Japanese Scroll of Learn That Kind Words Have the Power to Turn the Heavens (aigo yoku kaiten no chikara aru koto o gakusubeki nari) in a cursive font by Master Japanese Calligrapher Eri Takase
愛語よく廻天のちからあることを学すべきなりVC5JCursive
Japanese Scroll of Learn That Kind Words Have the Power to Turn the Heavens (aigo yoku kaiten no chikara aru koto o gakusubeki nari) in Master Japanese Calligrapher Eri Takase's own style (Eri's Choice)
愛語よく廻天のちからあることを学すべきなりVD5JEri's Choice
Japanese Scroll of Learn That Kind Words Have the Power to Turn the Heavens (aigo yoku kaiten no chikara aru koto o gakusubeki nari) in a semi-cursive font by Master Japanese Calligrapher Eri Takase
愛語よく廻天のちからあることを学すべきなりVS5JSemi-Cursive

Sources not seen

A manuscript of 菩提薩埵四攝法. The 国書データベース lists one by the fascicle's name, at 関西大学 長澤文庫, a late Edo copy, not imaged; the Taishō's eight collated manuscripts were not seen at their leaves [23]. A manuscript would show which of 廻, 迴 and 回 the copies before the woodblock write.

Ryōkan's own 「愛語」. No image of his writing of the paragraph was read; it would settle whether he wrote ヨク or ヨリ, and the 1918 typeset's source.

The 『増補書言故事』 that 面山 cites, and the Ming phrasebooks of its class held at the National Diet Library, 『増補註釋白眉故事』 and 『翰苑新書』, read here only in their text layers; they would show the form of the story by which 回天之力 reached Japanese readers.

Thomas Cleary, Shōbōgenzō: Zen Essays by Dōgen, 1986, at the Internet Archive for lending only and not held here; read here only in an excerpt returned by the archive's full-text index, One should learn that kind speech has the power to turn the heavens.

A reader with access to any of these is invited to write to Takase Studios at Tim@Takase.com.

References

  1. 道元, 『正法眼藏』 菩提薩埵四攝法, in 『承陽大師聖教全集』 第二巻, 永平寺, 1909, scan 21, at the National Diet Library. https://dl.ndl.go.jp/pid/823140/1/21
  2. 道元, 『正法眼藏』 菩提薩埵四攝法, T82 no. 2582, pp. 174c–175a, at the SAT Daizōkyō Text Database. https://21dzk.l.u-tokyo.ac.jp/SAT/T2582_.82.0174c29:0175a20.cit
  3. The same, the colophon, p. 175c, and the date of the fascicle before it, 古佛心, p. 174a. https://21dzk.l.u-tokyo.ac.jp/SAT/T2582_.82.0175c27:0175c28.cit and https://21dzk.l.u-tokyo.ac.jp/SAT/T2582_.82.0174a19:0174a20.cit
  4. 『正法眼藏』, the Eiheiji woodblock edition (本山版), 菩提薩埵四攝法, canvases 670–678 (the line at 674; the colophon and the donor's note at 677–678), 東洋大学 哲学堂文庫, at the 国書データベース. https://kokusho.nijl.ac.jp/biblio/300094250/674
  5. 『曹洞教会修証義』, 曹洞宗務局, 1890, pp. 八–九, scan 7, at the National Diet Library. https://dl.ndl.go.jp/pid/823283/1/7
  6. 『舊唐書』 卷75, 張玄素傳, at Chinese Wikisource. https://zh.wikisource.org/wiki/舊唐書/卷75
  7. 『新唐書』 卷103, 張玄素傳, at Chinese Wikisource. https://zh.wikisource.org/wiki/新唐書/卷103
  8. 道元, 『學道用心集』, 第二 見聞正法必可修習事, in 『承陽大師聖教全集』 第三巻, 永平寺, 1909, p. 二, scan 4, at the National Diet Library. https://dl.ndl.go.jp/pid/823141/1/4
  9. 道元, 『永平初祖學道用心集』, T82 no. 2581, p. 2c, and the section dates, pp. 3a and 4b, at the SAT Daizōkyō Text Database. https://21dzk.l.u-tokyo.ac.jp/SAT/T2581_.82.0002c18:0002c23.cit
  10. 蔵海 著, 西有穆山 校, 『永平正法眼蔵私記』, 1896, scan 52, at the National Diet Library. https://dl.ndl.go.jp/pid/823080/1/52
  11. 滝谷琢宗 述, 『曹洞教会修証義筌蹄』, 1893, p. 八十六, scan 49, at the National Diet Library. https://dl.ndl.go.jp/pid/823055/1/49
  12. Sōgen Yamakami, Systems of Buddhistic Thought, University of Calcutta, 1912, p. 306, at the Internet Archive, leaf 333. https://archive.org/details/cu31924091024889/page/n333
  13. Ed Brown and Kazuaki Tanahashi, translators, "Bodhisattva's Four Methods of Guidance", in Kazuaki Tanahashi, editor, Moon in a Dewdrop: Writings of Zen Master Dōgen, North Point Press, 1985, p. 46; read in the North Point paperback of 1995.
  14. 水野博隆 (Mizuno Hakuryū), 「道元禅師における国家と宗教」, 『日本佛敎學會年報』 37, 1972, pp. 259 and 261, note 5. https://doi.org/10.15033/nbra.37.0_253
  15. 「回天」, デジタル大辞泉 and 精選版 日本国語大辞典, at kotobank. https://kotobank.jp/word/回天-42717
  16. 「愛語」, デジタル大辞泉, 精選版 日本国語大辞典 and 日本大百科全書 (ニッポニカ) (伊藤秀憲), at kotobank. https://kotobank.jp/word/愛語-23661
  17. Japanese-English Buddhist Dictionary, Daitō Shuppansha, 1965, Aigo.
  18. Hisao Inagaki, A Dictionary of Japanese Buddhist Terms, 1988, Shishōbō; read in the first American edition, Heian International, 1989.
  19. 「学す」, デジタル大辞泉 and 精選版 日本国語大辞典, at kotobank. https://kotobank.jp/word/学す-460410
  20. Gudo Wafu Nishijima and Chodo Cross, translators, Shōbōgenzō: The True Dharma-Eye Treasury, vol. III, BDK America, 2007, ch. 45, ¶ 78, p. 41, and notes 31–32.
  21. Arthur Lloyd, "Developments of Japanese Buddhism", Transactions of the Asiatic Society of Japan, vol. 22, 1894, pp. 434 and 460, at the Internet Archive, leaves 829 and 855. https://archive.org/details/transactionsasi16japagoog/page/n855
  22. 「仁治」 and 「寛元」, 精選版 日本国語大辞典, at kotobank. https://kotobank.jp/word/仁治-593726 and https://kotobank.jp/word/寛元-469656
  23. 『正法眼藏』, T82 no. 2582, the title note on the base text and the collated witnesses, p. 7a, at the SAT Daizōkyō Text Database. https://21dzk.l.u-tokyo.ac.jp/SAT/T2582_.82.0007a04.cit
  24. The same, the preface on the compilations and on 梵清's copy, pp. 8c and 9c–10a. https://21dzk.l.u-tokyo.ac.jp/SAT/T2582_.82.0008c15:0008c18.cit and https://21dzk.l.u-tokyo.ac.jp/SAT/T2582_.82.0009c11:0010a02.cit
  25. 道元, 『正法眼藏』, 大内青巒 校, 鴻盟社, 1885, scans 233 (the line) and 234 (the colophon, p. 四百二十七), at the National Diet Library. https://dl.ndl.go.jp/pid/823075/1/233
  26. 道元, 『正法眼藏』, 永平寺蔵版, 国母社, 1896, scan 234, at the National Diet Library. https://dl.ndl.go.jp/pid/823074/1/234
  27. 『承陽大師聖教全集』 第三巻, 永平寺, the colophon of the set (明治四十二年四月廿五日發行), scan 298, at the National Diet Library. https://dl.ndl.go.jp/pid/823141/1/298
  28. 面山瑞方, 『正法眼蔵渉典録』, undated print, scan 124, at the National Diet Library. https://dl.ndl.go.jp/pid/823085/1/124
  29. 道元, 『正法眼藏』 光明, T82 no. 2582, p. 157a, and its colophon, p. 158a, at the SAT Daizōkyō Text Database. https://21dzk.l.u-tokyo.ac.jp/SAT/T2582_.82.0157a15:0157a16.cit and https://21dzk.l.u-tokyo.ac.jp/SAT/T2582_.82.0158a25.cit
  30. 大内青巒, 『洞上在家修証義』, 曹洞扶宗会, 1888, folio 十四, scan 11, at the National Diet Library. https://dl.ndl.go.jp/pid/823049/1/11
  31. 「修証義」, 精選版 日本国語大辞典 and 日本大百科全書 (ニッポニカ) (鏡島元隆), at kotobank. https://kotobank.jp/word/修証義-288566
  32. 岸沢惟安, 『正法眼蔵菩提薩埵四摂法巻葛藤集』, 1933 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/1211373
  33. 五十嵐力, 『国語の愛護』, 早稲田大学出版部, 1928, p. 七, scan 16, at the National Diet Library. https://dl.ndl.go.jp/pid/1188400/1/16
  34. 垣内松三, editor, 『国文鑑 第二版 教授参考書』 卷一, 文学社, p. 三, scan 10, at the National Diet Library (dated 1933 in the library's record). https://dl.ndl.go.jp/pid/1455713/1/10
  35. 垣内松三, editor, 『国文鑒 教授参考書』, 1927, the first edition (text layer, National Diet Library). https://dl.ndl.go.jp/pid/1267970
  36. 玉木礼吉, editor, 『良寛全集』, 良寛会, pp. 一〇〇–一〇二, scans 58–59, at the National Diet Library (dated 1918 in the library's record). https://dl.ndl.go.jp/pid/957395/1/58
  37. 日本文学報国会, editor, 『定本国民座右銘』, 朝日新聞社, pp. 289–290, scans 153–154, at the National Diet Library (dated 1944 in the library's record). https://dl.ndl.go.jp/pid/1039842/1/153
  38. 松川利広, 「『国語の力』の基礎的研究(IV) 術語の整理(2) 『正法眼蔵』との対照を中心に」, 『国語科教育』 35, 1988, pp. 108, 114 and 115, note 8. https://doi.org/10.20555/kokugoka.35.0_108
  39. 垣内松三, 『国語の力』, 1922 (text layer, National Diet Library). https://dl.ndl.go.jp/pid/969920
  40. 富山はつ江, 「道元の菩提薩埵四摂法」, 『印度學佛教學研究』 24(2), 1976, p. 839. https://doi.org/10.4259/ibk.24.838
  41. 金丸憲昭, 「道元禅師に於ける愛語と密語について」, 『印度學佛教學研究』 26(2), 1978, p. 717. https://doi.org/10.4259/ibk.26.717
  42. Kazuaki Tanahashi, editor, Treasury of the True Dharma Eye: Zen Master Dogen's Shobo Genzo, Shambhala, 2010, p. 475, and the glossary of the edition of 2013, destiny of the nation, turn the.
  43. 『後漢書』 卷78, 宦者列傳, 單超, at Chinese Wikisource. https://zh.wikisource.org/wiki/後漢書/卷78

Authors

Tim Jackowski (Systems Architect, Takase Studios, LLC) · 典 Ten (Anthropic Claude Opus 5.5, Takase Studios, LLC)

AI written · Ten wrote the history. Tim Jackowski commissioned it and answers for it.

Checked · the writer (Claude), 2026-11-03, citations: every address in the history run through the citation checker; the two that differed judged at the page (the 學道用心集 quotation's 囘, Lloyd's Shōyo Taishi), both conceded; addresses the checker could not open were opened at the leaf in the reading sittings; not a fresh-context check · two fresh-context readers (Claude), 2026-11-03, every claim in the page's summary block traced to its source: round 1 PASS from both, no wrong fact; their wordings applied (the 學道用心集's undated section, the torpedo's 1946 scoped to the dictionary, Mizuno's note as a citation side by side, Tanahashi's glossary as an alternative, dates by the library's record); the body's Ryōkan quotation (no ヲ), Igarashi's 廻 and Lloyd's account corrected at the leaf

Research depth: step 3 of our 10-step ladder, foundation complete · November 2026

Cite as: Tim Jackowski and Ten, "Philology of 愛語よく廻天のちからあることを学すべきなり (aigo yoku kaiten no chikara aru koto o gakusubeki nari)," Takase Studios, 2026, https://takase.com/library/philology/aigo-yoku-kaiten-no-chikara.