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山是山水是水 yama wa kore yama, mizu wa kore mizu Mountains Are Mountains, Waters Are Waters

山是山水是水, mountains are mountains, waters are waters, followed from the Chinese Chan sermons through Dōgen and the Japanese phrase books into English.

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Japanese Scroll of Mountains Are Mountains, Waters Are Waters (yama wa kore yama, mizu wa kore mizu) — Calligraphy by Eri Takase
Mountains Are Mountains, Waters Are Waters山是山水是水yama wa kore yama, mizu wa kore mizu

Original art by Master Calligrapher Eri Takase

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Abstract

山是山水是水, read in Japanese yama wa kore yama, mizu wa kore mizu, mountains are mountains, waters are waters, is known in English as the first and the last of three stages of seeing described by a Song Chan master, Qingyuan Weixin 青原惟信: mountains as mountains, then not mountains, then mountains again [1][2]. The six characters are older than his sermon. They stand as a plain statement in a sermon of Yunmen Wenyan 雲門文偃 (864–949), in his recorded sayings as printed with a preface of 1076, and in the recorded sayings of Huangbo 黄檗, beside monks are monks, laymen are laymen [3][4][5]; Weixin's three stages are first read, in a search of the CBETA canon, in a lamp history of the early 1200s, and his last stage is only mountains [6]. In Japan Dōgen 道元 took the line as the text of his essay on mountains and waters in 1240 and wrote that it does not say what it seems to say [7]; the Kyoto prints of the Chinese Chan books in 1632 and 1635, the Zen phrase book by 1651, and a tea-room handbook of 1936 read it yama wa kore yama, with the particle wa [8][9][10][11][12].

Overview

The sense. No Japanese dictionary searched enters the line: kotobank has no entry under the six characters, the Japanese reading or the first three characters, and JMdict has none [13]. The sense is the sources'. In the Chinese sermons it is the world as it is, set beside monks are monks, laymen are laymen, and in Yunmen's also sky is sky, earth is earth: Yunmen says it after don't think falsely, and Huangbo before none of it goes outside your mind [3][5]. In Weixin's sermon it is the first of three views and, with as before set in front and only added, the last; the second is mountains are not mountains [6]. A Song sermon warns against those who stop at it [14], and a Song collection asks how the one who knows and the one who does not, both seeing mountains as mountains, are to be told apart [15]. The modern English reference for the Zen phrase books gives it simply, Mountains are mountains, rivers are rivers [16].

The words. 山 is a mountain, 水 water, and in Chinese also a river; 是 is the copula, is. Read as Japanese, the Kyoto prints of 1632 mark the line 山ハ是レ山水ハ是レ水, yama wa kore yama, mizu wa kore mizu, with ハ, the topic particle wa, after each first noun, and the kana レ after 是, read kore [8][9]. Dōgen's sentence turns on a second reading of the same characters, written in kana in two manuscript copies of his essay and in the modern edition 矢島 2010 quotes, as yama kore yama, without wa [7][17]. The Sino-Japanese reading of the characters, san ze san, sui ze sui, is the one Kazuaki Tanahashi's glossary gives Dōgen's line [18].

The text in English. The earliest English of the three stages read here is Daisetz Suzuki's Essays in Zen Buddhism, first published in 1927: Before a man studies Zen, to him mountains are mountains and waters are waters [2]. His words were quoted in a theosophical journal in October of that year [19], and have been repeated since, given to Weixin or to an old master. Dōgen's line is Mountains are mountains, waters are waters in the translation by Arnold Kotler and Kazuaki Tanahashi, in Tanahashi's book of 1985 [20]; the phrase books give the reading Yama wa kore yama, mizu wa kore mizu [21][16].

The historical record

949 and 1076, Yunmen's sermon. The recorded sayings of Yunmen Wenyan (864–949) [22], in the edition whose preface, dated 1076, says the sayings current in the world had been checked, corrected and newly cut [4], give a sermon from the hall: 上堂云：「諸和尚子莫妄想，天是天、地是地，山是山、水是水，僧是僧、俗是俗。」良久云：「與我拈案山來看。」便有僧問：「學人見山是山見水是水時如何？」師云：「三門為什麼從這裏過？」, He said from the hall: "Monks, don't think falsely. Sky is sky, earth is earth, mountains are mountains, waters are waters, monks are monks, laymen are laymen." After a long silence he said: "Bring me that table-shaped hill and let me see it." A monk asked: "When I see mountains as mountains and waters as waters, what then?" The master said: "Why does the temple gate go by through here?" [3]. The same sermon stands in the 古尊宿語錄, the collection of the old masters' sayings reprinted in 1267 [23][24]. Among the texts of the Chinese canon searched at CBETA, it is the oldest dated book with the six characters.

Huangbo's sermon. The 宛陵錄 of Huangbo Xiyun 黄檗希運, who died in the years 847 to 859 by the 日本国語大辞典 [25], as the 古尊宿語錄 gives it: 但莫生異見，山是山，水是水，僧是僧，俗是俗，山河大地，日月星辰，總不出汝心, only do not give rise to differing views: mountains are mountains, waters are waters, monks are monks, laymen are laymen; the mountains and rivers and the great earth, the sun, the moon and the stars, none of it goes outside your mind [5]. The Taishō prints the same line from a Ming edition [26]. Of the carriers read, the 1267 reprint of the 古尊宿語錄 is the oldest with a date [24].

1101 and the early 1200s, the three stages. The phrase runs through the Song lamp histories: in the 建中靖國續燈錄, given its imperial preface in 1101 [27], a master says 而今見山是山，見水是水，飢即餐，困即睡, and now I see mountains as mountains and waters as waters; hungry, I eat; tired, I sleep [28]. Qingyuan Weixin, an heir of Huitang Zuxin 晦堂祖心, who died in 1100 at seventy-six [29], is first read, in a search of the CBETA canon, in the 嘉泰普燈錄, which its compiler's memorial to the throne places a hundred and one years after the lamp history of 1101 [30]: 老僧三十年前未參禪時，見山是山，見水是水。及至後來親見知識，有箇入處，見山不是山，見水不是水。而今得箇休歇處，依前見山只是山，見水只是水。大眾，這三般見解，是同是別？, thirty years ago, before this old monk studied Chan, I saw mountains as mountains and waters as waters. Later, when I met a teacher and found a way in, I saw that mountains are not mountains and waters are not waters. Now that I have found a place of rest, I see as before that mountains are only mountains and waters only waters. Monks, are these three views the same or different? [6]. The 五燈會元 gives the last stage as 祇是山, also only mountains [31]. The six characters are Weixin's first stage; his last stage is not the same words.

1186, the warning. A sermon of the Song master Zhenjing 真淨, kept in the 宗門武庫 of Dahui's sayings, speaks against those who take the ordinary mind is the Way as the last word: 天是天地是地，山是山水是水，僧是僧俗是俗 … 並是依草附木, the sky is the sky and the earth is the earth, mountains are mountains and water is water, monks are monks and laymen are laymen … all of it clinging to grass and leaning on trees [14]. A Song collection makes the same point a question: 知有底人，見山是山，見水是水…不知有底人，見山是山，見水是水… 二人見處一般，作麼生辨知有不知有？, the one who knows sees mountains as mountains and waters as waters … the one who does not know sees mountains as mountains and waters as waters … the two see alike: how do you tell the one who knows from the one who does not? [15].

1240, Dōgen. Dōgen (1200–1253) [32] dated his essay 山水經, mountains and waters, in the tenth month of 1240 at Kōshōji. In it he writes: 古佛イハク。山是山。水是水。コノ道取ハ。山是山トイフニアラス。山是山トイフナリ。シカアレハ。山ヲ參究スヘシ。, An old buddha said: mountains are mountains, waters are waters. This saying does not say "mountains are mountains"; it says "mountains are mountains". So study the mountains [7]. The Taishō's notes record that two manuscript copies, the 梵清本 and the 卍山本, write the first 山是山 of his comment in kana, ヤマコレヤマ, yama kore yama [7][33]. The 岩波文庫 edition of 1990, as a study of 2010 quotes it, prints the sentence この道取は、やまこれやまといふにあらず、山これやまといふなり [17]: the reading the saying does not mean is in kana, yama kore yama, and the one it does mean keeps the character 山. In the Japanese Zen records searched at the SAT database, it is the oldest dated Japanese use.

The thirteenth and fourteenth centuries, the Japanese masters. Enni 円爾 (1202–1280), back from China in 1241 [34], in a sermon opening the summer retreat at Tōfukuji: 見山是山。見水是水。全體恁麼來, see mountains as mountains, waters as waters: the whole comes just so [35]. Nanpo Shōmyō 南浦紹明 (1235–1308, 延慶元年; the デジタル大辞泉 and the 日本人名大辞典 give 1309), abbot of Sōfukuji in Dazaifu from 1272 [36], preaches the three stages whole in a sermon at the end of a summer retreat there: 天是天地是地。山是山水是水 … 正恁麽時天不是天地不是地。山不是山水不是水。若向這裏轉得身吐得氣。不妨依舊天是天地是地。山是山水是水, sky is sky, earth is earth, mountains are mountains, waters are waters … at just this moment sky is not sky, earth is not earth, mountains are not mountains, waters are not waters. If here you can turn your body and breathe out, nothing prevents sky being sky and earth earth as before, mountains mountains and waters waters [37]. In the recorded sayings of Mugaku Sogen 無学祖元 (1226–1286) [38], a disciple who says he now sees mountains as mountains and waters as waters is told he has 未能見道, not yet seen the Way [39]. Issan Ichinei 一山一寧 (1247–1317), who came to Japan in 1299 [40]: 古今天地。古今日月。古今人倫。山是山。水是水。僧是僧。俗是俗。是法住法位。世間相常住, sky and earth, past and present; sun and moon, past and present; the human order, past and present; mountains are mountains, waters are waters, monks are monks, laymen are laymen: each dharma abides in its place, and the marks of the world abide [41]. And Seisetsu Shōchō 清拙正澄 (1274–1339), who came to Japan in 1326 [42], preached Yunmen's sermon, in a manuscript of his sayings: 上堂。舉雲門示衆云、和尚子莫妄想、山是山水是水、僧是僧俗是俗, from the hall: he raised Yunmen's address, "Monks, don't think falsely: mountains are mountains, waters are waters, monks are monks, laymen are laymen" [43].

1632 and 1635, the Kyoto prints mark the reading. Three Chinese Chan books printed in Kyoto with Japanese reading marks cut in the block read the line with wa. The 傳心法要 of Huangbo, printed by 村上平樂寺 in 1632 with his 宛陵錄 after it, in that sermon: 但莫レ生ニ異見ヲ山ハ是レ山水ハ是レ水, only do not give rise to differing views: the mountain is the mountain, the water is the water [9]. The Diamond Sutra commentary of Daochuan 道川, printed by 中野小左衞門 the same year, in Daochuan's comment: 山ハ是レ山水ハ是レ水佛在ル甚麼處ニカ, the mountain is the mountain, the water is the water: where is the buddha? [8]. And the 人天眼目集, printed by 中野市右衞門 in 1635, in a comment printed in small type beside the five ranks: 山ハ是レ山水ハ是レ水各不レ相礙也, the mountain is the mountain, the water is the water; neither hinders the other [10]. In each the mark ハ follows the first 山 and the first 水, and レ follows 是: yama wa kore yama, mizu wa kore mizu.

1651, 1688 and 1894, the phrase book. The Zen phrase book 句雙紙, in the Kyoto print of 1651, opens its six-character phrases with 山是山水是水, marked 山ハ是レ山水ハ是レ水, and follows it with 天是天地是地, sky is sky, earth is earth [11]. A manuscript copy of the same book, which the national catalogue dates to the early Edo period, has 僧是僧俗是俗 among its six-character phrases and does not have 山是山水是水 [44]. The annotated 禪林句集 of 1688 keeps the line first among the six-character phrases, gives its source as 大慧武庫十七葉, the 宗門武庫, leaf 17, and adds in the head-note the 碧巖錄's case 62, the sayings of Yuanwu 圜悟 and the sayings of Xutang 虛堂 [45]; the Meiji print of 1894 has the same entry, marked 山ハ是レ山水ハ是レ水 [46].

1773 and 1892, the line given to Maitreya. The 十善法語 of Jiun Onkō 慈雲飲光 (1718–1804) [47], lectures on the ten precepts given in Kyoto in 1773 and 1774 [48], in a print of 1892: 天地の間に俯仰す彌勒大士云山是山水是水, one looks up and down between heaven and earth; the great being Maitreya says: mountains are mountains, waters are waters [49]. None of the 215 CBETA works that carry the line is a Maitreya text (by title and byline), and no Chinese text read here gives it to him.

1936, the tea-room scroll. A handbook of 1936 on the Zen phrases hung in the tea room, 茶室の掛物 : 禅語略解, enters 山是山水是水 with its reading in katakana, ヤマハコレヤマ ミヅハコレミヅ, yama wa kore yama, mizu wa kore mizu [12].

What is not a source. The five ranks of the Tang master Caoshan Benji 曹山本寂 (840–901) [50] carry 山是山，水是水 in two editions of his sayings, but both were compiled in Japan, one with a preface of 1740 and the other of 1761, from later Chinese compilations [51][52]; they date the line to those compilations, not to Caoshan. And the line is not Weixin's alone, as the English reference books often give it: his three stages are first read about 1200, and the six characters stand in Yunmen's sermon in a book printed in 1076 [6][3][4].

The line in English

1927, Suzuki. Daisetz Suzuki, in the first series of his Essays in Zen Buddhism (first published 1927; read in the Rider edition of 1949), gives Weixin's three stages: This is what is also asserted by Seigen Ishin (Ch'ingyüan Wei-hsin), according to whom, "Before a man studies Zen, to him mountains are mountains and waters are waters; after he gets an insight into the truth of Zen through the instruction of a good master, mountains to him are not mountains and waters are not waters; but after this when he really attains to the abode of rest, mountains are once more mountains and waters are waters" [2]. Once more mountains renders 依前, as before, and drops the only of 只是山. In the same book he gives Yunmen's sermon, Heaven is heaven, earth is earth, mountains are mountains, water is water, monks are monks, laymen are laymen [53].

October 1927, The Theosophical Quarterly. A dialogue signed T. gives Suzuki's words for the three stages, introduced Ch'ing-yüan Wei-hsin once said, and asks Do you see the point? [19]. Suzuki's words were in print by October 1927.

1981 to 2003, the phrase books. Shigematsu, Yama wa kore yama, mizu wa kore mizu (no. 429) [21]; Hori's Zen Sand, Yama wa kore yama, mizu wa kore mizu. Mountains are mountains, rivers are rivers, sourced to the 碧巖錄 and keyed to the 禪林句集's entry [16]. Both read the line with wa.

1985, Tanahashi. Dōgen's sentence: An ancient buddha said, "Mountains are mountains, waters are waters." These words do not mean mountains are mountains; they mean mountains are mountains [20]. English cannot carry the reading Dōgen plays on, and the two halves come out the same. The book's glossary reads the characters san ze san, sui ze sui and calls them Qingyuan Weixin's words, citing the 五燈會元 [18]; but Dōgen's old buddha says the bare 山是山。水是水。, the form of Yunmen's and Huangbo's sermons, where Weixin's has 見山是山, see mountains as mountains, and for the last stage 只是山 [3][5][6].

Today. The English Wikipedia article on Donovan's song of 1967, There Is a Mountain, says the saying was originally formulated by Qingyuan Weixin, later translated by D. T. Suzuki [1]. The saying the article quotes is the three stages, first read under Weixin's name in the early 1200s; the six characters themselves stand in Yunmen's sermon in a book with a preface of 1076, more than a century before [3][4][30]. JMdict has no entry [13]. A rendering that keeps the line's form says mountains are mountains, waters are waters, and leaves the three stages to the sermon that has them.

A reading

The line is older than the master it is credited to. In Yunmen's and Huangbo's sermons it is the world as it is, mountains, waters, monks, laymen, and in Yunmen's sky and earth, each itself and none outside the mind; and the Chan preachers said it so as to unsettle it. Yunmen asks for the hill to be brought to him, Zhenjing says those who rest in it are clinging to grass and leaning on trees, and a Song collection asks how the one who sees it truly is told from the one who sees it plainly. Weixin's three stages, a century and more later, give that unsettling a shape, and it is the shape that English remembers. As I read the witnesses, the six characters on a scroll are the plain statement and its question at once: the first stage and, as the Japanese masters from Nanpo on preached it, the stage one comes back to.

On the reading, I sign yama wa kore yama, mizu wa kore mizu: the reading marked in the Kyoto prints of 1632 and 1635, in the phrase book by 1651, and in the tea-room handbook of 1936 that tells a reader how to read these six characters on a hanging scroll [9][8][10][11][12]. Yama kore yama, without wa, belongs to Dōgen's sentence: two manuscript copies and the modern edition write it in kana as the reading the old buddha's words do not mean [7][17].

Notes

Weixin's last stage is 只是山 in the 嘉泰普燈錄 and 祇是山 in the 五燈會元; both are only mountains [6][31]. The bare 山是山，水是水 is his first stage and Yunmen's sermon.

In the 1688 phrase book the reading marks are faint: a ハ after the first 山 and the first 水, and a レ after the first 是, can be made out at the leaf, and the mark after the second 是 cannot [45]. The 1651 and 1894 prints mark both [11][46].

The 人天眼目集's comment is printed in small type with the 1635 edition; it is not in the Song text as the Taishō prints it, and its author is not named in the Library's record [10].

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Japanese Scrolls by Master Calligrapher Eri Takase

Japanese Scroll of Mountains Are Mountains, Waters Are Waters (yama wa kore yama, mizu wa kore mizu) in a block font by Master Japanese Calligrapher Eri Takase
山是山水是水VB5JBlock
Japanese Scroll of Mountains Are Mountains, Waters Are Waters (yama wa kore yama, mizu wa kore mizu) in a cursive font by Master Japanese Calligrapher Eri Takase
山是山水是水VC5JCursive
Japanese Scroll of Mountains Are Mountains, Waters Are Waters (yama wa kore yama, mizu wa kore mizu) in Master Japanese Calligrapher Eri Takase's own style (Eri's Choice)
山是山水是水VD5JEri's Choice
Japanese Scroll of Mountains Are Mountains, Waters Are Waters (yama wa kore yama, mizu wa kore mizu) in a semi-cursive font by Master Japanese Calligrapher Eri Takase
山是山水是水VS5JSemi-Cursive

Sources not seen

『句雙紙』, the print of 寛永17 (1640), held by 駒澤大学図書館 (国書データベース, the work record of 句雙紙 and its holdings). It would show whether the line led the six-character phrases eleven years before the earliest print read.

『禅学大辞典』, 駒澤大学内禅学大辞典編纂所 編, 大修館書店, 1978, p. 1238, col. d, the entry Hori keys his phrase to [16]; the National Diet Library serves it on its premises only. It would give the dictionary's reading and its sources for the line.

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

References

  1. 「There Is a Mountain」, Wikipedia (English), the Background section. https://en.wikipedia.org/wiki/There_Is_a_Mountain
  2. Daisetz Teitaro Suzuki, Essays in Zen Buddhism, First Series, Luzac, 1927; read in the Rider edition for the Buddhist Society, 1949 (second impression 1958), and its Souvenir Press reprint of 2010, p. 24 in both, on the house's shelf (the 1927 printing not seen).
  3. 守堅 編, 『雲門匡真禪師廣錄』 卷上, 上堂, at CBETA (T47n1988, p. 547c11–c13). https://cbetaonline.dila.edu.tw/zh/T47n1988_p0547c11
  4. 『雲門匡真禪師廣錄』, 蘇澥's preface, signed 熙寧丙辰三月二十五日 (1076), at CBETA (T47n1988, p. 545a11–a12). https://cbetaonline.dila.edu.tw/zh/T47n1988_p0545a11
  5. 賾藏主 集, 『古尊宿語錄』 卷三, 黃檗斷際禪師宛陵錄, at CBETA (X68n1315, p. 18a07). https://cbetaonline.dila.edu.tw/zh/X68n1315_p0018a07
  6. 正受 編, 『嘉泰普燈錄』 卷六, 吉州青原惟信禪師, at CBETA (X79n1559, p. 327a24–b04). https://cbetaonline.dila.edu.tw/zh/X79n1559_p0327a24
  7. 道元, 『正法眼藏』 山水經, at the SAT database (T82n2582, p. 66c16–c18, with the apparatus notes 43–45; the colophon 仁治元年庚子十月十八日 at p. 66c23–c24). https://21dzk.l.u-tokyo.ac.jp/SAT/ddb-sat2.php?mode=detail&useid=2582_,82,0066
  8. 宋 釋道川 撰, 『金剛經註』 3巻, 京 中野小左衞門, 寛永9 (1632), scan 33 (page image), National Diet Library. https://dl.ndl.go.jp/pid/2537682/1/33
  9. 唐 釋希運 撰, 釋裴休 輯, 『黄檗山斷際禪師傳心法要』, 村上平樂寺, 寛永9 (1632), scan 34 (page image), in the 黄檗斷際禪師宛陵録 that follows the 傳心法要 from scan 26, National Diet Library. https://dl.ndl.go.jp/pid/2537819/1/34
  10. 宋 釋智昭 撰, 宋 釋徳洪 重修, 『重修人天眼目集』 3巻, vol. 2, 京 中野市右衞門, 寛永12 (1635), scan 32 (page image), National Diet Library. https://dl.ndl.go.jp/pid/2559837/1/32
  11. 『句雙紙』, 〈京〉 慶安4 (1651), the copy of 弘前市立弘前図書館, the first page of 六言, canvas 53. 国書データベース. https://doi.org/10.20730/100135712
  12. 川那辺観風『茶室の掛物 : 禅語略解』, 河原書店, 1936, 山是山水是水, snippet view, National Diet Library. https://dl.ndl.go.jp/pid/1230681
  13. kotobank has no entry for 山是山水是水, 山は是れ山 or 山是山 (each address answers 404, 27 October 2026); JMdict, the local copy of the EDRDG file, searched under the same forms (no entry). https://kotobank.jp/word/%E5%B1%B1%E6%98%AF%E5%B1%B1
  14. 道謙 編, 『大慧普覺禪師宗門武庫』, 1186, 真淨和尚小參, at CBETA (T47n1998B, p. 948b06–b10). https://cbetaonline.dila.edu.tw/zh/T47n1998Bp0948b06
  15. 師明 集, 『續古尊宿語要』 卷一, at CBETA (X68n1318, p. 359a18–a19). https://cbetaonline.dila.edu.tw/zh/X68n1318_p0359a18
  16. Victor Sogen Hori, Zen Sand: The Book of Capping Phrases for Kōan Practice, University of Hawai'i Press, 2003, p. 254, no. 6.268 (the shelf copy).
  17. 矢島忠夫「正法眼蔵『山水経』」, 『弘前大学教育学部紀要』 103, 2010, pp. 31–44, at p. 44, quoting 水野弥穂子 校注『正法眼蔵』 (二), 岩波文庫, 1990. https://hirosaki.repo.nii.ac.jp/record/2392/files/BFEduHirosaki_103_31.pdf
  18. Tanahashi, Moon in a Dewdrop, 1985, Glossary and Index, p. 309, Mountains are mountains, waters are waters (the shelf copy).
  19. T., "Fragments" dialogue, The Theosophical Quarterly 25 (2), October 1927, p. 180 (page image). https://archive.org/details/theosophical-quarterly_1927-10_25_2/page/n85
  20. Kazuaki Tanahashi, ed., Moon in a Dewdrop: Writings of Zen Master Dōgen, North Point Press, 1985, p. 107 (the shelf copy).
  21. Sōiku Shigematsu, A Zen Forest: Sayings of the Masters, Weatherhill, 1981, no. 429 (the shelf copy).
  22. 「雲門文偃」, 日本大百科全書 (ニッポニカ) and ブリタニカ国際大百科事典 (864–949; the 改訂新版 世界大百科事典 has 862 or 864, the 精選版 日本国語大辞典 869), at kotobank. https://kotobank.jp/word/%E9%9B%B2%E9%96%80%E6%96%87%E5%81%83-35743
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  24. 『古尊宿語錄』, 物初大觀's preface to the reprint, 重刻古尊宿語錄序, signed 咸湻丁卯 (1267), at CBETA (X68n1315, p. 2b14–2c05). https://cbetaonline.dila.edu.tw/zh/X68n1315_p0002c03
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  26. 裴休 集, 『黃檗斷際禪師宛陵錄』, at CBETA (T48n2012B, p. 385c13); the Taishō's base text the Ming canon of 增上寺, collated with a print of 寬文十三年 (1673), n. 0384008. https://cbetaonline.dila.edu.tw/zh/T48n2012Bp0385c13
  27. 『建中靖國續燈錄』, 御製建中靖國續燈錄序, signed 建中靖國元年八月十五日 (1101), at CBETA (X78n1556, p. 641a19). https://cbetaonline.dila.edu.tw/zh/X78n1556_p0641a19
  28. 惟白 集, 『建中靖國續燈錄』 卷二十五, at CBETA (X78n1556, p. 792a04). https://cbetaonline.dila.edu.tw/zh/X78n1556_p0792a04
  29. 惠洪, 『禪林僧寶傳』 卷二十三, 黃龍寶覺心禪師, at CBETA (X79n1560, p. 537c02–c03). https://cbetaonline.dila.edu.tw/zh/X79n1560_p0537c02
  30. 正受, 進聖宋嘉泰普燈錄上皇帝書, in 『嘉泰普燈錄總目錄』: 續燈百有一年之後而有普燈, at CBETA (X79n1558, p. 270a24–b01). https://cbetaonline.dila.edu.tw/zh/X79n1558_p0270a24
  31. 普濟, 『五燈會元』 卷十七, 青原惟信禪師, at CBETA (X80n1565, p. 361c12–c16). https://cbetaonline.dila.edu.tw/zh/X80n1565_p0361c12
  32. 「道元」, 山川 日本史小辞典 (1200–1253), at kotobank. https://kotobank.jp/word/%E9%81%93%E5%85%83-103480
  33. 「正法眼蔵」, 改訂新版 世界大百科事典 (the 梵清本 and the 卍山本), at kotobank. https://kotobank.jp/word/%E6%AD%A3%E6%B3%95%E7%9C%BC%E8%94%B5-79833
  34. 「円爾」, 日本大百科全書 (ニッポニカ) (1202–1280; back from China 1241), at kotobank. https://kotobank.jp/word/%E5%86%86%E7%88%BE-448063
  35. 『聖一國師語録』, 聖一國師住東福禪寺語録, 結夏小參, at the SAT database (T80n2544, p. 18a10–a11; the heading p. 17c14). https://21dzk.l.u-tokyo.ac.jp/SAT/ddb-sat2.php?mode=detail&useid=2544_,80,0018
  36. 「南浦紹明」, at kotobank: 1235–1308 (延慶元年) in the 日本大百科全書 (ニッポニカ), the 改訂新版 世界大百科事典 and the 精選版 日本国語大辞典; 1309 in the デジタル大辞泉 and the 日本人名大辞典+Plus; 興徳寺 1270, 崇福寺 from 1272 in the ニッポニカ. https://kotobank.jp/word/%E5%8D%97%E6%B5%A6%E7%B4%B9%E6%98%8E-108986
  37. 『圓通大應國師語錄』 卷上, 太宰府萬年崇福禪寺語錄, 解夏小參, at the SAT database (T80n2548, p. 105c01–c07; the section's heading 太宰府萬年崇福禪寺語錄 p. 97b29, after 興德禪寺語錄終 at 97b27). https://21dzk.l.u-tokyo.ac.jp/SAT/ddb-sat2.php?mode=detail&useid=2548_,80,0105
  38. 「無学祖元」, デジタル大辞泉 (1226–1286), at kotobank. https://kotobank.jp/word/%E7%84%A1%E5%AD%A6%E7%A5%96%E5%85%83-16997
  39. 『佛光國師語錄』, at the SAT database (T80n2549, p. 200b15–b17). https://21dzk.l.u-tokyo.ac.jp/SAT/ddb-sat2.php?mode=detail&useid=2549_,80,0200
  40. 「一山一寧」, 日本大百科全書 (ニッポニカ) (1247–1317; came to Japan 1299), at kotobank. https://kotobank.jp/word/%E4%B8%80%E5%B1%B1%E4%B8%80%E5%AF%A7-31467
  41. 『一山國師語錄』, at the SAT database (T80n2553, p. 314b11–b12). https://21dzk.l.u-tokyo.ac.jp/SAT/ddb-sat2.php?mode=detail&useid=2553_,80,0314
  42. 「清拙正澄」, デジタル版 日本人名大辞典+Plus (1274–1339; came to Japan 1326), at kotobank. https://kotobank.jp/word/%E6%B8%85%E6%8B%99%E6%AD%A3%E6%BE%84-545652
  43. 『清拙和尚語録』, manuscript (写), undated in the Library's record, scan 110 (page image), National Diet Library. https://dl.ndl.go.jp/pid/2537749/1/110
  44. 『句双紙』, manuscript, the copy of 京都府立京都学・歴彩館 (国書総目録: 江戸初期写), 六言, canvases 39–45. 国書データベース. https://doi.org/10.20730/100171982
  45. 東陽英朝 集『増補首書 禪林句集』, 京師 小川多左衞門, 貞享5 (1688), the copy of 神戸大学附属図書館, the first page of 六言, canvas 82. 国書データベース. https://doi.org/10.20730/100272428
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  50. 「曹山本寂」, 世界大百科事典 (旧版), under 曹洞宗 (840–901), at kotobank. https://kotobank.jp/word/%E6%9B%B9%E5%B1%B1%E6%9C%AC%E5%AF%82-1355306
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  52. 慧印 校 (CBETA's byline 日本 慧印校), 『撫州曹山元證禪師語錄』, preface 寶曆十一年 (1761), at CBETA (T47n1987A, p. 526c15; the passage p. 533b26–b27). https://cbetaonline.dila.edu.tw/zh/T47n1987Ap0533b26
  53. Suzuki, Essays in Zen Buddhism, First Series, the Rider edition of 1949 (second impression 1958), p. 359 (the shelf copy).

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), 2026-10-27, citations — every reference with a web address opened and the quoted words looked for at each, with controls that must fail and did; four Chan-canon addresses failed at first on the form of the line number and were corrected, two reference wordings were corrected against the dictionary pages, and on the re-run every address answered as the history states · two fresh-context readers (Claude), 2026-10-27, every claim in the page's summary block traced to its source, claim by claim: round 1 failed on one wrong fact, the sheet's reading said to be the one Dōgen sets aside, when Dōgen's sentence treats only the mountains, narrowed; round 2 passed with no wrong fact, with wordings corrected in the pass, among them which sources give the six characters and which the three stages to Weixin, the earliest English of the three stages scoped to the English read, and the Maitreya scope named by its search

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

Cite as: Tim Jackowski and Ten, "Philology of 山是山水是水 (yama wa kore yama, mizu wa kore mizu)," Takase Studios, 2026, https://takase.com/library/philology/yama-wa-kore-yama-mizu-wa-kore-mizu.