喫茶者方知 kissa no mono masa ni shiru Only the One Who Drinks the Tea Knows

喫茶者方知 Original Scroll by Master Calligrapher Eri Takase

Abstract

喫茶者方知, only the one who drinks the tea knows (this history's rendering), is the answer of the Japanese Zen master Nanpo Shōmyō 南浦紹明 (1235–1309) to a monk who asked where the meaning lay when the Chinese master Zhaozhou 趙州 told the monk who had been there before and the monk who had not, alike, go and drink tea; it is recorded in his sayings, the 圓通大應國師語錄, in a sermon at Sōfukuji 崇福寺 in Dazaifu ^[1][2]. The SAT Daizōkyō Text Database of the Taishō canon counts the words 喫茶者 once in the Taishō canon, in this record, and the CBETA edition of the Chinese canon has the line nowhere ^[3][4]; the oldest print of the sayings in hand, cut in Kyoto in 応安 5 (the Japanese year 1372), sets it without reading marks ^[5]. The oldest Japanese readings in hand are a translation of 1921, whose ruby reads 喫茶の者方に知る, kissa no mono masa ni shiru, with 喫茶 as one word, and a print of 1674, which marks 方 with ニ and, probably, joins 喫茶 as one word ^[6][7]; a translation of 1938 reads 喫茶する者は方に知る, and 茶を喫したる者にして、方に知るべし stands, in the same words in both, in volumes of 1978 and 1994 by 荒木見悟 Araki Kengo, these three read in the National Diet Library's full-text index, not at the page ^[8][9][10]. Its shape is that of an older Chinese saying, 如人飲水冷暖自知, like one who drinks water and knows for himself whether it is cold or warm, in the 景德傳燈錄 of 1004, and no witness read ties the two ^[11][12].

A reading

My reading is that 喫茶者方知 answers the monk's question by declining to put Zhaozhou's meaning into words: the meaning is in the drinking, and only the one who drinks has it. A monk asks the Japanese Zen master Nanpo Shōmyō 南浦紹明 where the meaning of the Chinese master Zhaozhou 趙州 lay when he told the one who had been there and the one who had not, alike, go and drink tea; the master does not explain the tea, he sends the monk back to it ^[1]. Nanpo answers in the same form at least twice more in the record of his years at the temple Sōfukuji 崇福寺: asked how the buddhas of the three times listen to the dharma a flame preaches, he says 聽者方知, the one who listens knows, and on an old answer about a year-end meal that can end the hunger of ten thousand kalpas, 喫著者方知, the one who has eaten knows ^[13][14]. So I read 方 before 知 as only: the one who does it, only that one knows. The Japanese readings give 方 as まさに: the ruby まさ in 1921 and the okurigana ニ in 1674, both at the image, and 方に in the translations of 1938, 1978 and 1994, read in the National Diet Library's full-text index, whose ruby is not seen ^{[6][7][8][9][10]}. The dictionary of characters 字通 lists はじめて, only then, among the character's senses, and the 名義抄, whose readings the 字通 cites, gives ハジム among them; that is the sense the English carries ^[15]. For the reading I sign kissa no mono masa ni shiru, the reading of the translation of 1921, whose ruby reads 喫茶 kissa as one word; the print of 1674, the other of the two oldest Japanese readings in hand, agrees as far as its marks go and gives no kana for 喫茶, 者 or 知: it marks 方 with ニ and, probably, 喫茶 as one word with ノ after it ^[6][7]. The translation of 1938 reads 喫茶する者は, the one who drinks tea, and 荒木見悟's of 1978 and 1994 read 茶を喫したる者にして, only as one who has drunk the tea, and all three keep 方に知る ^[8][9][10]. In English I sign Only the one who drinks the tea knows, keeping the tea of the question in the line. The older Chinese saying of the drinker who knows for himself whether the water is cold or warm has the same shape, and I hold it as a neighbor, not as a source: no witness read ties the two.

Overview

The sense. The line answers a question about another master's words. In the sermon, a monk says: 只如趙州。曾到曾不到。一等敎他喫茶去。意在甚處, take Zhaozhou: whether a monk had been here before or had not, he told him alike, go and drink tea. Where was his meaning? The master says: 喫茶者方知, only the one who drinks the tea knows ^[1]. The monk goes on, I have just now arrived here; what will you do for me?, and the master says 齋時喫飯去, at mealtime, go and eat ^[1]. The two answers set tea and a meal side by side, a pairing with its own history in this library, 喫茶喫飯.

The words. 喫茶 kissa, the drinking of tea, a Sino-Japanese noun the 日本国語大辞典 first finds in Dōgen 道元's 正法眼蔵 (1231–53), read きっさ or きっちゃ ^[16]; JMdict gives きっさ, tea drinking ^[17]. 者 mono, the one who. 方 masa ni: the reading the 1921 ruby gives at the image, and the reading that the ニ after 方 in 1674 and the に after 方 in the later translations end. The 字通 lists among the character's senses まさに, あたる and はじめて, only then, and the 名義抄, as the 字通 cites it, gives both マサニ and ハジム among its readings ^[15]. 知 shiru, to know. As I read the Chinese, 喫茶者 is the subject and 方知 the predicate: the one who drinks tea, only then knows.

The text in English. This library's history of 喫茶去 renders the line, in its context, only the one who drinks it knows. No other English rendering of the line was found in the English books and the Internet Archive texts searched for this history.

The historical record

The sermon at Sōfukuji

The man. Nanpo Shōmyō 南浦紹明 went to China in 1259, received the transmission of Xutang Zhiyu 虚堂智愚, and came back in 1267; he taught for some thirty years at Sōfukuji in Dazaifu, then at Manjuji 万寿寺 in Kyoto and Kenchōji 建長寺 in Kamakura; the year after his death the retired emperor Go-Uda gave him the title 円通大応国師, by the 日本人名大辞典+Plus Japan's first title of National Teacher ^[2]. 紹明 is read Shōmyō by three of the six dictionaries (デジタル大辞泉, 日本国語大辞典, 世界大百科事典), Jōmyō by two (日本大百科全書, ブリタニカ国際大百科事典) and Jōmin by one (日本人名大辞典+Plus), and five of them name another reading as well ^[2]. His sayings, the 圓通大應國師語錄, open their Sōfukuji part with his entry into the temple, 師於文永九年臘月二十五日入院, the master entered the temple on the twenty-fifth day of the twelfth month of 文永 9, the Japanese year 1272 ^[18].

The sermon. The line stands in the Sōfukuji part, in a sermon headed 四月旦上堂, ascending the hall on the first day of the fourth month, 旦 here as in 月旦, the first day of a month; the record does not give the year ^[1][19]. A monk opens with two lines he calls 夾山境, Jiashan's scene, and asks 如何是橫嶽境, what is the scene of 橫嶽?: 横岳 is the place at Dazaifu where Sōfukuji was built, and 横岳山, read Ōgakusan by one dictionary, the temple's mountain name ^[1][20]. He asks next who the man in the scene is, and how far the man is from the scene; then ^[1]:

僧云。只如趙州。曾到曾不到。一等敎他喫茶去。意在甚處。師云。喫茶者方知。僧云。學人卽今到此間。和尙有何施設。師云。齋時喫飯去。僧云。成人者少敗人者多。師云。知恩方解報恩僧便禮拜

The monk said: "Take Zhaozhou: whether one had been here before or had not, he told him alike, go and drink tea. Where was his meaning?" The master said: "Only the one who drinks the tea knows." The monk said: "I have just now arrived here. What will you do for me?" The master said: "At mealtime, go and eat." The monk said: "Those who make a man are few, and those who spoil one are many." The master said: "Only one who knows a kindness understands how to repay it." The monk bowed.

Zhaozhou's tea. The story the monk asks about is told in the note the translation of 1921 sets under the line: the master asked a monk newly arrived whether he had been here before, and the monk said he had, and the master said 喫茶去; he asked another, who said he had not, and said 喫茶去; and when the temple's steward (院主) asked why both were told the same, the master called his name, and when he answered, said 喫茶去 ^[6]. That story, its oldest telling and its readings, are in this library's history of 喫茶去.

The same form in the same record. In the Sōfukuji part, a monk quotes an old worthy: the flame preaches the dharma for the buddhas of the three times, and they stand on the ground and listen. Asked how the buddhas listen, the master says 聽者方知, the one who listens knows ^[13]. In a talk on New Year's Eve, a monk recites, step by step, an old exchange in which the head monk 感 asked 法昌 what he had arranged for the year-end night, 今夜分歲有何施設; asked 大衆如何喫, how is the assembly to eat it?, 法昌 had answered 莫嫌冷淡無滋味。一飽能消萬劫飢, do not dislike it as bland and without savor; one fill can end the hunger of ten thousand kalpas, and at that step the master says 喫著者方知, the one who has eaten knows ^[14].

Found only here. The SAT database of the Taishō canon counts one hit for 喫茶者, in this record ^[3]. The CBETA edition of the Chinese canon finds 喫茶者方知 in no text, and the characters 喫茶者 in six Chinese texts, two of them only across a stop, none of them this line ^[4].

The line in print, and read into Japanese

1372, the print of 応安 5. The oldest print in hand is a Gozan print (五山版) cut at Ryūshōji 龍翔寺 in Kyoto (the colophon's 西京, the western capital; Kyoto by the library's record). Its colophon reads 時應安五年歲次壬子冬十二月十五日西京龍翔禪寺住持法孫比丘宗興命工入梓, on the fifteenth day of the twelfth month of 応安 5 (the Japanese year 1372), the monk 宗興, abbot of Ryūshōji in the western capital, styled 法孫, a descendant in the lineage, had it cut, and names a former abbot of Sōfukuji, 宗璨, among those who helped ^[5]. The copy at Kyoto University sets the line in one column, 去意在甚處師云喫茶者方知僧云學人即今到此, with no reading marks ^[5]. It gives the text, not a reading. A second copy, at the National Diet Library, catalogued as the same print of 応安 5, sets the line in the same column; a reader's hand has added red punctuation dots to it, after 處, 云 and 知 among others, but no kana and no return marks ^[21].

The same layout printed again: an undated copy, the issue of 1641, and later printings with reading marks. Three more printings set the line in the same column, 去意在甚處師云喫茶者方知僧云學人即今到此, on a page laid out column for column like the 1372 print's. The copy in the 内閣文庫 at the National Archives of Japan, which carries no postface of 1641 and no date of its own, sets it with no reading marks ^[22]. In 寛永 18 the book was issued again with a postface signed 遠孫 澤庵宗彭, Takuan Sōhō, a distant descendant in the lineage, dated 寛永辛巳孟秋日, a day in the first month of autumn of 寛永 18 (1641), which names the priest 江月玩 as having had craftsmen at the blocks (江月玩和尚命工刀之) ^[23]; Keio University's catalogue calls its copy the print of 1372 repaired (修) in 1641 ^[24]. In the copy at the 岩瀬文庫, whose last printed leaf is that postface with no publisher's line after it, and in Keio's, the line stands with no reading marks ^[23][24]. Later printings in the same layout, issued in Kyoto by 小川源兵衛 with his list of Zen books at the end and Takuan's postface kept, carry printed reading marks on the line: ニ beside 方, clear, and strokes beside 茶 like those of the 1674 print ^[25]. They print no date, and the catalogue record of one copy says the year is unknown (出版年不明), so in hand the oldest dated reading marks remain those of 1674 ^[25][7].

1674, the 點付 大應國師語録, a print of his sayings with reading marks. The print of 延宝 2, 1674, published in Kyoto by 澤田又兵衛 in three volumes, sets the line on the leaf numbered 三十一, the sermon opening on the leaf before ^[7]. Beside 喫茶者方知: a short stroke between 喫 and 茶, read as the hyphen mark (合符) that joins two characters read as one Sino-Japanese word; a stroke at 茶's lower right, read as ノ; and ニ beside 方, clear ^[7]. So the marks give 喫茶ノ者方ニ知, with no mark beside 者 or 知; the ル of 知ル is the reader's to supply. The ニ is certain, and as an okurigana it writes only the end of 方's reading, まさに; the hyphen mark and the ノ are probable, small and near the fold of the block (Notes). Two answers on, the same print marks the 方 of 知恩方解報恩 with ニ as well ^[7].

1921, the 国訳禅宗叢書, Kokuyaku Zenshū sōsho, Zen texts read into Japanese, volume 12. Dated by its colophon 大正十年四月廿五日發行, published the twenty-fifth day of the fourth month of 1921 ^[6]. On p. 51: 師云(しいは)く、「喫茶(きつさ)の者(もの)方(まさ)に知(し)る。」, with the ruby きつさ beside 喫茶, もの beside 者 and まさ beside 方: kissa no mono masa ni shiru ^[6]. Two answers on, 恩(おん)を知(し)つては方(まさ)に恩を報ずる…, with 方 again まさ ^[6]. The note under the line tells Zhaozhou's story ^[6]. The same translation is printed again in the 国訳禅学大成 of 1930 (Notes).

1938, 古田紹欽 Furuta Shōkin's translation in the 国訳一切経. In the volume of 1938 of the 国訳一切経 that holds the sayings, which its catalogue record names as translated by 古田紹欽: 師云く、『喫茶する者は方に知る』, kissa suru mono wa masa ni shiru ^[8]. Read in the National Diet Library's full-text index, not at the page; its ruby is not seen.

1978 and 1994, 荒木見悟 Araki Kengo. In 荒木見悟's 『大応 : 語録』 of 1994, in the series 禅入門: 師云く、「茶を喫したる者にして、方に知るべし」, cha o kisshitaru mono ni shite, masa ni shiru beshi, only as one who has drunk the tea can one know ^[9]. The volume 大応 of 1978, the third of the series 日本の禅語録, whose catalogue record also names 荒木見悟 as its author (著), carries the same words, character for character, in its index window ^[10]. Both read in the index, not at the page.

Every witness that reads the line into Japanese writes 方 with に: まさ in the 1921 ruby and ニ in the 1674 marks, at the image, and 方に in the index windows of 1938, 1978 and 1994, whose ruby is not seen ^{[6][7][8][9][10]}. None reads 茶を喫する者, cha o kissuru mono: the nearest is 荒木見悟's 茶を喫したる者にして, the one who has drunk the tea, and the 1674 print shows no ヲ beside 茶 and no スル beside 喫 ^[9][7].

What is not a source

The water and the drinker. 如人飲水冷暖自知, like one who drinks water and knows for himself whether it is cold or warm, is said to the patriarch (祖) by a monk the patriarch has shown the way in, in the 景德傳燈錄 of 1004: 今蒙指授入處。如人飲水冷暖自知, now that you have shown me the way in, I am like one who drinks water and knows for himself whether it is cold or warm ^[11][12]. The same words stand in case 23 of the 無門關 of 1228, 不思善惡 ^[26][27], and in the Platform Sutra 六祖大師法寶壇經, which names the two 惠明 Huiming and 惠能 Huineng, the sixth patriarch ^[28]. The shape is the same as Nanpo's line: what is known only to the one who drinks. No witness read for this history ties the two, and the record of 南浦紹明 does not quote the older saying in this sermon ^[1]; it is a neighbor.

The tea connoisseur. One of the six Chinese texts with 喫茶者, a Ming record, has 有善喫茶者，纔沾唇便知此是天池、此是龍井, there is one good at drinking tea who knows at a touch of the lips that this is Tianchi and this is Longjing: a connoisseur's knowledge, a neighbor in sense and not this line ^[4].

Notes

The year of his death divides in the dictionaries between 1308 and 1309. He died on the twenty-ninth day of the twelfth month of 延慶 1 ^[2]. The 日本国語大辞典, 日本大百科全書, 世界大百科事典 and ブリタニカ国際大百科事典 give that Japanese year, 1308; the デジタル大辞泉 and the 日本人名大辞典+Plus give 1309 ^[2]; and Kirchner gives his death as 8 February 1309 ^[29]. This history writes 1235–1309.

The year he came to Sōfukuji divides the same way: his record gives the twenty-fifth day of the twelfth month of 文永 9, the Japanese year 1272 ^[18]; the dictionaries give 1271 or 1272 ^[20][2]; and Kirchner puts it three years later than his abbacy of Kōtoku-ji 興徳寺 in 1270, so in 1273 ^[29].

In the print of 1674, the hyphen mark between 喫 and 茶 and the ノ beside 茶 are read at four times magnification and are probable, not certain; the ニ beside 方 is clear at every size ^[7]. The ruby of 1921 carries 喫茶 as one word, kissa, without that doubt ^[6].

The 1921 translation is printed again, word for word in the line, in volume 21 of the 国訳禅学大成, dated by its colophon 昭和五年九月二十日發行, published 20 September 1930, both read at the image ^[30], and in a facsimile of the 国訳禅宗叢書 published by 第一書房 in 1975, by its catalogue record, whose kanbun and whose reading, 喫茶の者方に知る, the National Diet Library's full-text index shows ^[31]. These are copies of witnesses above, not further readings.

Japanese Scrolls by Master Calligrapher Eri Takase

喫茶者方知VB5JBlock

喫茶者方知VC5JCursive

喫茶者方知VD5JEri's Choice

喫茶者方知VS5JSemi-Cursive

Sources not seen

The print of the Muromachi period that the 国書総目録 records at the 東洋文庫 (its Iwasaki collection), as the holdings line of the 国書データベース names it (NIJL work 42375, https://kokusho.nijl.ac.jp/work/42375): the 東洋文庫's site was closed for maintenance when this history was revised, and Japan Search, the national aggregator, shows no copy of it. A dated copy of the 小川源兵衛 printings, or a dated copy with reading marks of the 1641 issue: either would show when marks were first printed on the line between the unmarked issue of 1641 and the marked print of 1674.

荒木見悟's 『大応国師語録』 of 1982, known from its catalogue record ^[32], and the pages of the 1938, 1978 and 1994 translations, read here only in the index: they would show the ruby each translator sets on 喫茶 and 方.

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

References

1. 侍者慈禪 等 編, 『圓通大應國師語錄』 卷上, 太宰府萬年崇福禪寺語錄, 四月旦上堂, T80n2548, p. 103a19–a28, at the SAT Daizōkyō Text Database. https://21dzk.l.u-tokyo.ac.jp/SAT/T2548_.80.0103a19:0103a28.cit
2. 「南浦紹明」, デジタル大辞泉, 精選版 日本国語大辞典, 日本大百科全書, 改訂新版 世界大百科事典, ブリタニカ国際大百科事典 and 日本人名大辞典+Plus, at kotobank. https://kotobank.jp/word/%E5%8D%97%E6%B5%A6%E7%B4%B9%E6%98%8E-108986
3. SAT Daizōkyō Text Database, full-text search, 喫茶者: one hit, in T2548. https://21dzk.l.u-tokyo.ac.jp/SAT/ddb-sat2.php?mode=search&lim=100&key=%E5%96%AB%E8%8C%B6%E8%80%85
4. CBETA full-text search, 喫茶者方知, zero results; 喫茶者, six texts (JB191, JB224, X1297, X1310, X1417, X1571). https://cbdata.dila.edu.tw/stable/search?q=%E5%96%AB%E8%8C%B6%E8%80%85
5. 紹明 撰, 祖照 等 編, 『(円通)大応国師語録』, 応安5 (1372), 西京 龍翔寺, 1 冊, Kyoto University Library, 谷村文庫 (1-25/タ/4貴), canvas 36 (the line, left page) and canvas 124 (the colophon, right page), at the Kyoto University Rare Materials Digital Archive; listed at the 国書データベース as biblio 100386117. https://rmda.kulib.kyoto-u.ac.jp/item/RB00010892
6. 国訳禅宗叢書刊行会 編, 『国訳禅宗叢書』 第12巻, 1921, 國譯圓通大應國師語錄, pp. 50–51, scan 34, and the colophon, scan 314, at the National Diet Library. https://dl.ndl.go.jp/pid/959990/1/34
7. 『點付 大應國師語録』, 延宝2 (1674), 〈京〉澤田又兵衛, 3 冊, 上巻, canvas 36 (the leaf numbered 三十一), National Institute of Japanese Literature (国文研 ヤ4-289), at the 国書データベース. https://kokusho.nijl.ac.jp/biblio/200015028/36
8. 南浦紹明 著, 古田紹欽 訳, 『円通大応国師語録』, in 『国訳一切経』 第4 諸宗部 第23, 大東出版社, Tokyo, 1938; read in the National Diet Library's full-text index, not at the page. https://dl.ndl.go.jp/pid/1219760
9. 荒木見悟, 『大応 : 語録』 (禅入門 3), 講談社, Tokyo, 1994; read in the National Diet Library's full-text index, not at the page. https://dl.ndl.go.jp/pid/13271285
10. 荒木見悟 著, 『大応』 (日本の禅語録 第3巻), 講談社, Tokyo, 1978; read in the National Diet Library's full-text index, not at the page. https://dl.ndl.go.jp/pid/12268789
11. 道原, 『景德傳燈錄』, 卷4, T51n2076, p. 232a15–a16, at CBETA. https://cbetaonline.dila.edu.tw/T51n2076_p0232a15
12. 「景徳伝灯録」, デジタル大辞泉, at kotobank. https://kotobank.jp/word/%E6%99%AF%E5%BE%B3%E4%BC%9D%E7%81%AF%E9%8C%B2-489122
13. 『圓通大應國師語錄』 卷上, 太宰府萬年崇福禪寺語錄, T80n2548, p. 98b29–c03, at the SAT Daizōkyō Text Database. https://21dzk.l.u-tokyo.ac.jp/SAT/T2548_.80.0098b29:0098c03.cit
14. 『圓通大應國師語錄』 卷上, 太宰府萬年崇福禪寺語錄, 除夜小參, T80n2548, p. 114b08–b14, at the SAT Daizōkyō Text Database. https://21dzk.l.u-tokyo.ac.jp/SAT/T2548_.80.0114b08:0114b14.cit
15. 「方」, デジタル大辞泉 and 普及版 字通 (with the readings of the 名義抄 it cites), at kotobank. https://kotobank.jp/word/%E6%96%B9-442815
16. 「喫茶」, デジタル大辞泉, 精選版 日本国語大辞典 and 普及版 字通, at kotobank. https://kotobank.jp/word/%E5%96%AB%E8%8C%B6-474720
17. JMdict (EDRDG), entry 1226430, 喫茶 きっさ. https://www.edrdg.org/jmdict/j_jmdict.html
18. 『圓通大應國師語錄』 卷上, 太宰府萬年崇福禪寺語錄, the entry into the temple, T80n2548, p. 97b29–c02, at the SAT Daizōkyō Text Database. https://21dzk.l.u-tokyo.ac.jp/SAT/T2548_.80.0097b29:0097c02.cit
19. 「月旦」, デジタル大辞泉 and 精選版 日本国語大辞典, at kotobank. https://kotobank.jp/word/%E6%9C%88%E6%97%A6-490661
20. 「崇福寺」, デジタル大辞泉, 日本大百科全書, 改訂新版 世界大百科事典, ブリタニカ国際大百科事典 and 日本歴史地名大系, at kotobank. https://kotobank.jp/word/%E5%B4%87%E7%A6%8F%E5%AF%BA-83295
21. 『円通大応国師語録』, volume 1 of 2, 応安5 (1372), 西京, canvas 36 (the line, left page), at the National Diet Library; the item record gives the year and the place. https://dl.ndl.go.jp/pid/2543585/1/36
22. 南浦 撰, 祖照 編, 『円通大応国師語録』, 1 冊, 内閣文庫 特035-0003, frame 32 (the line, left page), at the National Archives of Japan Digital Archive. https://www.digital.archives.go.jp/file/1208920
23. 『大応国師語録』, 2 冊, 西尾市岩瀬文庫 122-105, microfilm at the 国書データベース (biblio 100189573), canvas 37 (the line, left page) and canvas 135 (the postface, right page). https://kokusho.nijl.ac.jp/biblio/100189573/37
24. 釈南浦紹明 撰, 釈祖照 等 編, 『圓通大應國師語録』 1巻, 1 冊, catalogued 京 大徳寺 応安5年刊(1372) 寛永18年修(1641), Keio University Library 110X@15@1, canvas 39 (the line, left page), at the Keio University Digital Collections. https://dcollections.lib.keio.ac.jp/ja/kanseki/110x-15-1
25. 『大應國師語録』, 2 冊 each, National Institute of Japanese Literature (国文研 ヤ4-288, biblio 200015025: canvas 36, the line, left page; canvas 134, the postface; canvas 135, the list of Zen books; and 国文研 ヤ4-291, biblio 200015030: canvas 140, 京都書林 小川源兵衛梓行), at the 国書データベース; with the CiNii Books record of another copy, BB22607340 (訓点付; 「禪林書肆刊行目録」(松月堂小川源兵衛): 巻末; 出版年不明). https://kokusho.nijl.ac.jp/biblio/200015025/36 · https://ci.nii.ac.jp/ncid/BB22607340
26. 慧開 著, 宗紹 編, 『無門關』, case 23 (不思善惡, numbered in its table of contents, p. 292c07), T48n2005, p. 296a03, at CBETA. https://cbetaonline.dila.edu.tw/T48n2005_p0296a03
27. 「無門関」, デジタル大辞泉, 日本大百科全書 and ブリタニカ国際大百科事典, at kotobank. https://kotobank.jp/word/%E7%84%A1%E9%96%80%E9%96%A2-140791
28. 宗寶 編, 『六祖大師法寶壇經』, T48n2008, p. 349b29, at CBETA. https://cbetaonline.dila.edu.tw/T48n2008_p0349b29
29. Thomas Yūhō Kirchner, Entangling Vines: A Classic Collection of Zen Koans, Wisdom Publications, Somerville, 2013, Biographical Notes, s.v. Nanpo Jōmyō, p. 254 by the book's index (read in the EPUB, which carries no page numbers).
30. 国訳禅学大成編輯所 編, 『国訳禅学大成』 第21巻, 1930, scan 34, and the colophon, scan 220, at the National Diet Library. https://dl.ndl.go.jp/pid/1120201/1/34
31. 国訳禅宗叢書刊行会 編, 『国訳禅宗叢書』 第1輯 第12巻, 第一書房, Tokyo, 1975 (複製); read in the National Diet Library's full-text index, not at the page. https://dl.ndl.go.jp/pid/14066986
32. 荒木見悟 著, 『大応国師語録』 (禅の古典 2), 講談社, Tokyo, 1982; the catalogue record only. https://dl.ndl.go.jp/pid/12269454

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 · Takase Studios (an address check by script), 2026-11-01, citations — the cited addresses opened; the addresses the script could not open were opened by hand, and every quoted word looked for at its page or line · two fresh-context readers per round (Claude), 2026-11-01, every claim in the page's summary block traced to its source, claim by claim: round 1 PASS, both, and their wordings applied, with the oldest print (1372) added; round 2 PASS on reader 1, and on reader 2 after its one finding, a provenance claim its packet lacked, was found standing at the source; wordings applied

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

Cite as: Tim Jackowski and Ten, "Philology of 喫茶者方知 (kissa no mono masa ni shiru)," Takase Studios, 2026, https://takase.com/library/philology/kissa-no-mono-masa-ni-shiru.