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莫妄想 maku mōzō Do Not Think Falsely

莫妄想, do not think falsely: the Tang master 無業's answer to his students, mostly in the oldest telling read, always or only in the later ones.

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Japanese Scroll of Do Not Think Falsely (maku mōzō) — Calligraphy by Eri Takase
Do Not Think Falsely莫妄想maku mōzō

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Abstract

莫妄想 maku mōzō, do not think falsely, is a Chan and Zen admonition: 莫 do not, 妄想 false or deluded thinking. Its story is the Tang master 汾州無業 Fenzhou Wuye (Funshū Mugō), a disciple of 馬祖道一 Mazu Daoyi, of whom the Transmission of the Lamp of 1004 says that whenever a student asked a question, for the most part he answered 莫妄想 [1]. Two Japanese dictionaries enter it as a Zen saying, read まくもうぞう [2]; the later Song tellings, from 汾陽善昭's recorded sayings (compiled 1101) on, tell it as always or only, whatever he was asked [3][4][5][6], and that is the form the story has kept, in English from Nukariya Kaiten's to every questioner of 1913 [7]. In Japan Dōgen took the phrase up from another master's mouth, 長沙景岑 Changsha Jingcen's, in 1241 [8], and two masters of the next century who had trained in China, 寂室元光 and 月林道皎, put it in a verse and a comment of their own, both undated [9][10]; a war chronicle of about 1597–1602 puts it in a death poem given to 太田道灌 Ōta Dōkan, which gives the oldest kana of the word found in the National Diet Library's full-text index, by the date of the text, makumausau [11][12][13]; the Zen phrase books divide, a 禅林句集 of 1889 printing it bakumōzō and one of 1920 maku- [14][15].

Overview

The sense. The デジタル大辞泉 enters the phrase as まく‐もうぞう, 禅家の語。妄想することなかれ。悟りを得るためには思惟分別する心を放棄せよということ, a word of the Zen school: do not think falsely; to reach awakening, cast off the mind that thinks and discriminates; the 精選版 日本国語大辞典 gives the same reading and sense, （妄想することなかれ、の意）思惟分別の心によって迷いが生ずるから、菩提を得るためには分別心を起こしてはいけないということ。禅家の語, and cites only the Shōbōgenzō (1231–53) [2]. JMdict does not enter the phrase [16].

The words. 莫, read maku or baku, is in デジタル大辞泉's entry for the character a word of negation, 否定を表す語, with the Japanese reading なかれ, do not [17]; before a verb, as here, it forbids. 妄想 is a Buddhist word before it is an everyday one: the dictionaries' Buddhist sense is とらわれの心によって、真実でないものを真実であると誤って考えること, taking what is not true for true, from a mind that clings, and they note that it was once read もうぞう, with the last syllable voiced [18]. Its everyday sense today is a delusion or a wild fancy (JMdict: delusion; wild idea; (wild) fancy; (ridiculous) fantasy) [16].

In English. The renderings divide among idle, deluded and false: Away with your idle thoughts (Nukariya 1913) [7], Don't be deluded! (Miura and Sasaki 1965) [19], Don't think falsely! (Cleary 1977) [20], Drop deluded thought! (Kirchner 2013) [21], Have no illusions! (Waddell 2000) [22], and for Changsha's words in Dōgen, Do not be deluded (Nishijima and Cross) and Don't have deluded thoughts (Leighton and Okumura) [23][24].

The historical record

無業, and the mostly

1004, the Transmission of the Lamp. The entry on 汾州無業 tells his meeting with 馬祖 and his years teaching at 西河, then: 繇是雨大法雨垂二十載(廣語具別錄)并汾緇白無不嚮化。凡學者致問。師多答之云。莫妄想, so for twenty years he rained the great rain of the Dharma (his fuller sayings are in a separate record), and monks and lay people of 并 and 汾 all turned to him. Whenever a student asked a question, the master for the most part answered: 莫妄想 [1]. The entry ends with his burial on the twenty-first day of the twelfth month of the third 長慶 year (823; the month runs into 824), at sixty-two, and the title 大達國師 [1]. The word is 多, mostly, which the 精選版 日本国語大辞典 enters as おおく, the greater part, 全体の中で、すべてとは言えないがそれに近い部分。大部分 [25]: the 1348 Japanese print of the Transmission of the Lamp, read at the leaf, has 多 printed and a reader's hand-added reading beside it, 多ク [26].

The older lives do not carry it. The biography of 無業 in the Song Biographies of Eminent Monks 宋高僧傳 of 988 tells the same life at greater length, with the 馬祖 meeting and the twenty years at 開元精舍, and has no 莫妄想 [27]. The Zutang ji 祖堂集 of 952 has an entry on him that does not carry it either [28]. The 宋高僧傳 says a stele was written for him by the prefect 楊潛 [27]; its text was not found in the canon or in Wikisource, so 1004 is the oldest witness read for his answer. The Transmission of the Lamp itself prints a sermon of 無業's in its twenty-eighth roll, and it has no 莫妄想 [29].

Others said it too. The Transmission of the Lamp has the phrase twice more, from other mouths: 溥上座, asked by 靈照 where the missing half of the moon has gone, answers 莫妄想 [30]; and the master 希奉 of 正勤院, asked what is shedding the roots and the dust of the senses?, answers 莫妄想 [31]. 雲門 opens a sermon 諸和尚子莫妄想, monks, do not think falsely: the sky is the sky, the earth is the earth [32]. In the same book, 長沙景岑 answers the question about an earthworm cut in two with 妄想作麼, what is this false thinking? [33]. So the phrase was a stock answer; 無業 is the master it was attached to as a habit.

An older 莫妄, and a dispute over one stroke. Before 無業, the Korean master 無相 (Musang, 680–756 or 684–762) at 淨衆寺 in Chengdu taught three phrases, which the Record of the Dharma-Jewel through the Generations 曆代法寶記, written by the disciples of 保唐無住 (714–774), gives as 無憶無念莫妄, no recollection, no thought, do not be deluded [34][35]. In the same book a minister asks 無住 whether the 妄 of the third phrase has 女 under it, delusion, or 心, 忘 forgetting, and 無住 answers 亡下女, 亡 over 女 [34]; the Transmission of the Lamp tells the exchange again [36]. 宗密 gives the same three phrases as 無憶、無念、莫忘, do not forget, and explains: 常與此智相應，不昏不錯，名莫忘也, always to accord with this wisdom, not dimmed and not mistaken, is called "do not forget" [37]; the Princeton Dictionary of Buddhism renders the third proposition no forgetting [35]. This is 莫妄 in two characters, not 莫妄想, and no text read ties it to 無業; it shows only that an imperative against delusion stood at the head of a Chan teaching before him.

From mostly to always

The 汾陽無德禪師語錄 of 汾陽善昭 (947–1024) [35] writes the story as 無業禪師凡有請問皆云莫妄想, the Chan master 無業, whenever he was asked, always said 莫妄想 [3]. The Blue Cliff Record 碧巖錄 of 1125, in 圜悟克勤 Yuanwu Keqin's comment on the case of 俱胝's one finger: 無業一生凡有所問。只道莫妄想, all his life, whatever 無業 was asked, he only said 莫妄想 [4]. 圜悟's own letter of 1129, printed in Japan in 1341 and read at the leaf, pairs the two: 倶胝只竪一指無業唯言莫妄想, 俱胝 only raised one finger; 無業 only said 莫妄想 [5]. The 禪林類聚 printed in Japan in 1367 has 汾州無業國師凢有請問但云莫妄想, whenever asked, he only said 莫妄想 [38]; a Song print recut no earlier than 1238 has the stock pair 汾州莫妄想俱胝竪指頭 [39]; and the 佛祖統紀 of 1269: 凡學者致問必答之曰莫妄想, whenever a student asked, he always answered 莫妄想 [6]. The every question of the later tellings is the form the story took from 汾陽's record on; the 1004 text says mostly.

A capping phrase. The 從容錄 Book of Serenity, with a preface of 1224, sets 莫妄想 as a capping note on 天童's verse to its first case, on the line the robe and bowl are handed on to the descendants [40]; the preface is dated 甲申, and the only 甲申 in the life of its writer, 耶律楚材 (1190–1244), is 1224 [35].

Dōgen, and 長沙's 莫妄想

The Shōbōgenzō uses the phrase in one passage, in the fascicle 佛性 Busshō, given at 興聖寺 on the fourteenth day of the tenth month of 1241, as its colophon says [8]. It is not 無業's answer. A minister, 竺尚書, asks 長沙景岑: an earthworm is cut in two and both halves move; in which is the Buddha-nature? 師云ク。莫妄想, the master said: do not think falsely [8]. Dōgen asks what its point is, and glosses it in Japanese: 師イハク。莫妄想。コノ宗旨ハ。作麼生ナルヘキソ。妄想スルコトナカレトイフナリ, the master says, 莫妄想. What is its point? It says, do not think falsely [8]. In the Transmission of the Lamp the asker is an unnamed monk and 長沙's answer is 妄想作麼 [33]; the minister and the 莫妄想 are in two Song collections, 大慧宗杲's 正法眼藏, edited in 1147, and the 聯燈會要 of 1183 [41][42][43]. Leighton and Okumura say Dōgen took the full telling from the 聯燈會要; he tells the story again twice in his Dharma-hall discourses, the Eihei kōroku 4.328 and 7.509, and gives it whole as case 65 of the ninety kōans with his verses in its ninth volume [24]. There 長沙's answer is the same three characters, 沙云。莫妄想, in the 1909 typeset of the Eihei kōroku, read at the leaf; Leighton and Okumura render it Don't hold delusive perceptions [44][24]. The 日本国語大辞典 cites the Shōbōgenzō by title only; the whole Shōbōgenzō at SAT, searched, has the phrase in this passage alone [2][8].

In Japan

The first prints. The oldest Japanese prints of the phrase in the National Diet Library are of the Chinese texts: 圜悟's letters in 1341, the Transmission of the Lamp in 1348, the 禪林類聚 in 1367 [5][26][38].

In two masters' own words. Two Japanese masters of the next century, both trained in Yuan China, put the phrase into their own teaching. 寂室元光 (1290–1367), in China from 1320 to 1326 [45], opens the verses of his recorded sayings with a poem titled 偶作, written by chance: 無業一生莫妄想　瑞巖只喚主人公　空山白日蘿窗下　聽罷松風午睡濃, 無業, all his life: do not think falsely; 瑞巖 only called out, master! On the empty mountain in broad day, under the ivy window, the pine wind heard out, my noon sleep is deep [9]. The poem is undated; the National Diet Library's copy is a Gozan print of the Muromachi period carrying the first edition's afterword of 1377 [9]. Its first words are the Blue Cliff Record's 無業一生 [4]. 月林道皎 (1293–1351), who went to China in 1322 and took the Dharma of 古林清茂 [46], comments on 長沙's earthworm case, the one Dōgen read, in an undated manuscript of his comments and verses on the old cases, and puts himself in 長沙's place: 昔日尚書若對皎上座問恁麼。對他道佛性在阿那頭。尚書重擬致問。劈脊便打。說甚麼莫妄想, had the minister of old asked me, 皎, like that, I would have answered him, in which end is the Buddha-nature? And when the minister made to ask again, I would have struck him across the back: what talk is this of "do not think falsely"! [10]. The same manuscript takes up 無業's answer as 雪竇重顯 had paired it with 馬祖's: 僧問無業如何是佛。業云莫妄想。雪竇云塞却鼻孔, a monk asked 無業, what is the Buddha? 無業 said, do not think falsely. 雪竇 said: stop up his nostrils [47][48]. 月林's teacher 古林 had taken up the same pair [49].

A monks' catchphrase. The 鴉鷺合戦物語, a Muromachi tale of a war between crows and herons, dated by the デジタル大辞泉 after the Ōnin War and attributed by tradition to 一条兼良, lists what is in fashion: 生禪僧の聞取法門、なに〳〵ぞ、話頭言句は多けれども、常に囀る句に取ては、鈍漢蹉過莫妄想悠麼され、三十棒, the Dharma half-baked Zen monks pick up by ear: what is it? Of sayings and phrases there are many, but the lines they always chirp are 鈍漢, 蹉過, 莫妄想, 恁麼, and thirty blows [50][51]; the typeset prints 悠麼, with a ruby beginning いん, for 恁麼 [50]. In this tale's list of what is in fashion, it is one of the lines a half-baked Zen monk always chirps.

太田道灌's death poem. The 室町殿日記, a chronicle the editor of its 1980 edition dates between 1597 and 1602, tells how 太田道灌, killed by his lord 上杉定正 in 1486 [52], blamed no one and recited as his death poem 昨日迄まくまうさうを入置しへんなし袋今やふりけり, the hemless bag, where until yesterday I kept my makumausau, has torn today, then cut his belly [11][12]. The undated manuscript at the National Diet Library, read at the leaf, has the same poem, its word ending …くまうさう; its first kana is a cursive form not confirmed against another instance of the hand [13]. A letter in the 1906 typeset of 新井白石's works cites the poem from the Muromachi diary and prints the word まくもうぞう and the last line 今やぶりけり, has torn, the reading the English above follows, and asks what the bag is: へんなし袋いか樣之物に御座候や [53]. The 俚言集覧 of 1900, read at the leaf, enters the poem under the headword まくまうざう, citing the Muromachi tale, and under へんなし袋 quotes, from the 新安手簡, the poem with まくまうさう and a guess at the bag, in a letter that answers a question put to its writer (御尋に付て): へんなし袋は縁なし袋にて用に立ぬの義にも可有之か … たしかならぬ事なから, the へんなし袋 may be a bag without a hem, that is, of no use … though this is not certain [54]. The same 1906 typeset prints this letter with the guess too; in the snippets read, whose answer to whom it is cannot be settled [53]. A literary magazine of 1895 already doubted that the poem was 道灌's [55]. It is a legend's poem, first found, in the witnesses read, given to 道灌 more than a century after his death, and it gives the oldest kana of the word found in the National Diet Library's full-text index, by the date of the text: makumausau, with maku.

The letter to 千菊丸. The 類聚名物考 of 山岡浚明 (1726–80) prints, under 一休, a letter said to be the dying words of 一休宗純's mother to her son, then called 千菊丸: 佛性の見を磨き … 我と見我と了なる肝要にて候何事も莫妄想あなかしこ, polish your seeing of the Buddha-nature … what matters is to see for yourself and understand for yourself; in all things, 莫妄想. Respectfully [56][57]. 山岡 adds: 今案に此文透空禪師の作れる參禪問答に出せりはなはだいぶかし此時代の筆意にあらず後に好事の人の作りたるものなる事あきらけし, on reflection, this letter appears in a 參禪問答 made by the Chan master 透空; it is very doubtful; the style is not of that age, and it is plain that some later enthusiast made it [56].

A 心学 text titled 莫妄想. A short dialogue on the nature as void, printed undated under the title 莫妄想, was carried by the 心学 school as 石田梅岩's (d. 1744) [58][59]. His editor 柴田実 calls it 梅岩の著と傳えられる, handed down as 梅岩's, and writes that it cannot be proved conclusively his, 決定的に『莫妄想』が梅岩の著作なることを證することは出來ない, though it is not foreign to his thought [58]; the 神道事典 of 1994 lists 「莫妄想」 among his works without that reserve [59]. The 禅門法語集 of 1895 prints the same text as a 法語 of unknown authorship, dates it by its mention of 大石内蔵助 to the 正徳 and 享保 years (1711–36), and rejects an attribution to 鈴木正三 (d. 1655) [60].

The Tokimune story. The phrase is sometimes told as 無学祖元's word to 北条時宗 in 1281. The source, the 元亨釋書 of 1322 [61], has another phrase: 元采筆書呈曰。莫煩惱, Mugaku took up a brush and wrote: 莫煩惱, do not worry; asked what not to worry about, he answered 春夏之間博多擾騷。而一風纔起萬艦掃蕩。願公不爲慮也, between spring and summer Hakata will be in turmoil, but a single wind will rise and ten thousand ships will be swept away; I pray you not to be troubled [62]. The oldest telling with 莫妄想 found in the National Diet Library's full-text index, read in a snippet, is in the Zen journal 禅宗 of 1897, as hearsay: 無學は時宗の問に答へて、莫妄想の三字を以てせられしと云ふ, it is said that Mugaku answered Tokimune's question with the three characters 莫妄想 [63]. In the witnesses found, the substitution is a Meiji one.

In the tea room. The tea journal 茶道月報 of October 1941 records a gathering where 月和尙の莫妄想の三字横物, a horizontal piece of the three characters by 月和尙, was hung [64]; a book on tea and Zen of 1966 enters it: 莫妄想　これは馬祖大師(七〇九-七八八)の弟子の無業が一生唱えた句であって, a line that 無業, the disciple of 馬祖, said all his life [65]. Both are read in the National Diet Library's index only.

Into English

1913, Nukariya. Wu Yeh (Mu-go, died in 823), who is said to have replied, 'Away with your idle thoughts,' to every questioner; and, in a chapter section headed Let Go of Your Idle Thoughts, a note: A famous Zenist, Mu-go-koku-shi, is said to have replied to every questioner, saying: "Let go of your idle thoughts." [7] The first English telling found, on our shelf and in the Internet Archive's full-text index of 1800–1965, carries the later every, not the 1004 mostly.

1965, Miura and Sasaki. The Zen Koan lists it among its three-character phrases: 30. Maku mozo! Don't be deluded! [19] It is the first romaji of the phrase in English found in the same search.

From 1977. Cleary's Blue Cliff Record: Throughout his whole lifetime, whenever anything was asked, Wu Yeh would just say, "Don't think falsely!" [20]. Waddell's notes to Bankei: "Have no illusions" (in Japanese, Makumōzō) … Mugō (Wu-yeh in Chinese) is said to have responded with these words whenever students asked him questions [22]. Kirchner: Whenever Fenzhou Wuye was asked a question, he would simply say, "Drop deluded thought!" [21]. For Changsha in Dōgen, Nishijima and Cross have Do not be deluded and Leighton and Okumura Don't have deluded thoughts [23][24].

A reading

What the story says. The 1004 text says 多, mostly, and every later telling of his habit read says always: 凡有請問皆云, 只道, 唯言, 但云, 必答之 [1][3][4][5][38][6]. The change is the story becoming a type: 無業 only said 莫妄想 as 俱胝 only raised one finger, the pair 圜悟's letter makes [5]. I read the always as a teaching shape laid on a habit, and the 1004 mostly as the closer account. Both are true to what the phrase does: it does not answer a question, it turns the asker back on the thinking that produced the question.

What it forbids. 妄想 here is not fantasy. It is the Buddhist word for mistaking one's own discriminations for the world [18]; 大辞泉 and 日国 gloss the phrase cast off the discriminating mind [2]. Dōgen's question about 長沙's use is the right one: does it say the moving halves are free of delusion, or the Buddha-nature, or only do not think falsely [8]? I read it as a prohibition aimed at the question rather than an answer to it. Of the English, do not think falsely and don't be deluded keep the Buddhist sense; away with your idle thoughts narrows it to daydreaming, which the word in this phrase does not mean.

The reading. I sign まくもうぞう, maku mōzō. It is the headword of both dictionaries [2], and the oldest kana found in the National Diet Library's full-text index, by the date of the text, begins maku: まくまうさう in the 1980 edition of the 室町殿日記 and in the 1900 俚言集覧's へんなし袋 entry (its headword is まくまうざう), まくもうぞう in a letter in the 1906 typeset of 白石's works [11][54][53]. The Zen phrase books divide: the 1889 禅林句集 rubies it バクモウザウ, with the voicing mark plain [14], and 山本峻岳's 禅林句集 with readings and glosses of 1920 rubies it まくまう…う, its first kana the same as its third, the fifth not legible in the image read, with the gloss くだらぬことを考へるな, do not think worthless thoughts [15]. 莫 has both readings, maku and baku [17]. In the National Diet Library's full-text index the kana まくもうぞう and まくまうざう return 182 and 130 items, ばくもうぞう and ばくまうざう 5 and 13 [66]. The last syllable is voiced in both: もうぞう, the old reading of 妄想 [18].

Notes

The 1004 date is the Transmission of the Lamp's presentation to the throne [67]. The 汾陽 recorded sayings carry, at CBETA, a compilation date of 1101; 汾陽 died in 1024 [35]. The Tokimune story's date is the 元亨釋書's own: the biography brings 祖元 to Japan in the second 弘安 year and sets the meeting in the spring of the fourth, 1281 [62].

The 1980 室町殿日記 is readable only in Japan; its text is quoted from the National Diet Library's index snippets [11][12]. The editor's 解説 dates it by two events it knows: the death of 足利義昭 in 1597, and the naming of 前田玄以, who died in 1602 [12].

The 禅宗 of 1897, the 中京文学 of 1895, the 茶道月報 of 1941, 『茶と禅』 of 1966, the 1906 新井白石全集 and 柴田実's 石田梅岩全集 are read in the National Diet Library's index snippets only, not at the page [63][55][64][65][53][58].

The 鴉鷺合戦物語 is quoted from a typeset of 1901, read at the page; a print of 1649 is held at the National Diet Library and was not read [50][51].

The 類聚名物考's 透空禪師 and his 參禪問答 were not identified.

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Japanese Scrolls by Master Calligrapher Eri Takase

Japanese Scroll of Do Not Think Falsely (maku mōzō) in a block font by Master Japanese Calligrapher Eri Takase
莫妄想VB5JBlock
Japanese Scroll of Do Not Think Falsely (maku mōzō) in a cursive font by Master Japanese Calligrapher Eri Takase
莫妄想VC5JCursive
Japanese Scroll of Do Not Think Falsely (maku mōzō) in Master Japanese Calligrapher Eri Takase's own style (Eri's Choice)
莫妄想VD5JEri's Choice
Japanese Scroll of Do Not Think Falsely (maku mōzō) in a semi-cursive font by Master Japanese Calligrapher Eri Takase
莫妄想VS5JSemi-Cursive

Sources not seen

The text of 楊潛's stele for 無業, which the 宋高僧傳 names; the 全唐文's own author index was not searched for it.

The 鴉鷺合戦物語 in its print of 1649 (慶安2) at the National Diet Library.

今谷明, 「戦国期軍記文学の虚構と事実—「室町殿日記」の信憑性をめぐって」, 1985, on the reliability of the 室町殿日記.

The post-war Zen and tea dictionaries that the National Diet Library's index lists as carrying the phrase, readable only in Japan.

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

References

  1. 道原, 『景德傳燈錄』, 卷8, 汾州無業, Taishō vol. 51 no. 2076, p. 257a01–b13 (the answer at a23–25; the burial at b11–13), at CBETA. https://cbetaonline.dila.edu.tw/T51n2076_p0257a23
  2. 「莫妄想」, デジタル大辞泉 and 精選版 日本国語大辞典, at kotobank. https://kotobank.jp/word/%E8%8E%AB%E5%A6%84%E6%83%B3-633751
  3. 『汾陽無德禪師語錄』, Taishō vol. 47 no. 1992, p. 601a06–07 and p. 608b27, at CBETA. https://cbetaonline.dila.edu.tw/T47n1992_p0608b27
  4. 圜悟克勤, 『佛果圜悟禪師碧巖錄』, 卷2, case 19, Taishō vol. 48 no. 2003, p. 159c12, at CBETA. https://cbetaonline.dila.edu.tw/T48n2003_p0159c12
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  22. Norman Waddell, tr., The Unborn: The Life and Teachings of Zen Master Bankei, North Point Press, revised edition 2000 (read in the eBook edition of 2019), the notes to Dialogues, n. 19, and to Unnecessary Words, n. 11.
  23. Gudo Wafu Nishijima and Chodo Cross, tr., Shōbōgenzō, vol. II, BDK English Tripiṭaka, BDK America, 2008, pp. 28–29 (Busshō).
  24. Taigen Dan Leighton and Shohaku Okumura, tr., Dōgen's Extensive Record: A Translation of the Eihei Kōroku, Wisdom Publications, 2010, p. 300 (discourse 328) and pp. 453–454 (discourse 509, with n. 82) and pp. 580–581 (volume 9, case 65).
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  34. 『曆代法寶記』, Taishō vol. 51 no. 2075, p. 185a13–14 (無相's three phrases), p. 189a15–20 (the minister's question to 無住), p. 196a27 (無住's death, 大曆九年), at CBETA. https://cbetaonline.dila.edu.tw/T51n2075_p0189a15
  35. Robert E. Buswell Jr. and Donald S. Lopez Jr., The Princeton Dictionary of Buddhism, Princeton University Press, 2014, s.v. Chŏngjung Musang (p. 187), Baotang Wuzhu (p. 97), Jingzhong zong (p. 392), Congrong lu (p. 197, the dates of Yelü Chucai) and Yangqi Fanghui (p. 1021, the dates of Fenyang Shanzhao).
  36. 『景德傳燈錄』, 卷4, 益州保唐寺無住, Taishō vol. 51 no. 2076, p. 234b22–24, at CBETA. https://cbetaonline.dila.edu.tw/T51n2076_p0234b22
  37. 宗密, 『圓覺經大疏釋義鈔』, 卷3, Zokuzōkyō vol. 9 no. 245, p. 533c12, at CBETA. https://cbetaonline.dila.edu.tw/X09n0245_p0533c12
  38. 『禪林類聚』 20卷, 貞治6 (1367), 臨川寺, scan 39, National Diet Library. https://dl.ndl.go.jp/pid/2543658/1/39
  39. 『古尊宿語要殘卷 續刊』, 福州鼓山寺版, 紹興9 with 淳煕5 and 嘉煕2 遞修續刊, scan 77, National Diet Library. https://dl.ndl.go.jp/pid/2545268/1/77
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  41. 大慧宗杲, 『正法眼藏』, Zokuzōkyō vol. 67 no. 1309, p. 627b03, at CBETA. https://cbetaonline.dila.edu.tw/X67n1309_p0627b03
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  43. The Princeton Dictionary of Buddhism, 2014, s.v. Zhengfayanzang (p. 1054) and Zongmen liandeng huiyao (p. 1061).
  44. 道元, 『永平廣錄』, 頌古, 長沙因竺尙書, in 弘津説三 編, 『承陽大師聖教全集』 第三巻, 1909, p. 342 (scan 176), National Diet Library. https://dl.ndl.go.jp/pid/823141/1/176
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  47. 月林道皎, 『月林皎禅師語録』 (大梅山月林和尚拈古洎頌古), manuscript, undated, 無業 and 馬祖 (scan 25), National Diet Library. https://dl.ndl.go.jp/pid/2537681/1/25
  48. 雪竇重顯, 『明覺禪師語錄』, 卷3, Taishō vol. 47 no. 1996, p. 686b13, at CBETA. https://cbetaonline.dila.edu.tw/T47n1996_p0686b13
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  50. 『鴉鷺合戰物語』, in 石井研堂 編校訂, 『萬物滑稽合戰記』, 1901, p. 99 (scan 56), National Diet Library. https://dl.ndl.go.jp/pid/1882625/1/56
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  54. 『俚言集覧』 下, 1900, under まくまうざう (scan 173) and へんなし袋 (scan 144), National Diet Library. https://dl.ndl.go.jp/pid/991571/1/173
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  64. 『茶道月報』, October 1941, as the National Diet Library's full-text index gives it. https://dl.ndl.go.jp/pid/11208266
  65. 『茶と禅』, 1966, as the National Diet Library's full-text index gives it. https://dl.ndl.go.jp/pid/2512964
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  67. 「伝灯録」, 世界大百科事典 (柳田聖山), at kotobank. https://kotobank.jp/word/%E4%BC%9D%E7%81%AF%E9%8C%B2-578644

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), 2026-10-28, citations — every reference with a web address opened and the quoted words looked for at each, with controls that must fail and did; one canon address was found wrong and corrected, and the references added afterward, the two masters' sayings and the 1909 Eihei kōroku page, were opened by hand at their pages · two fresh-context readers (Claude), 2026-10-28, every claim in the page's summary block traced to its source, claim by claim: round 1 failed on one wrong fact, which was corrected (the oldest kana and the 1920 ruby read maku-, not まくもうぞう); round 2 failed on one wrong fact, which was corrected (Dōgen tells 長沙's story three times in the Eihei kōroku, not twice: the third, case 65 of its ninety kōans, was read at the page of the 1909 edition); round 3 passed from both readers with no wrong fact, with wordings applied

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

Cite as: Tim Jackowski and Ten, "Philology of 莫妄想 (maku mōzō)," Takase Studios, 2026, https://takase.com/library/philology/maku-mozo.