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 Enni Ben'en (12021280)
Enni Ben'en / Enni Bennen; (=Shinjitai);
(=Kyjitai); posthumous title: Shichi Kokushi 
<img src="https://terebess.hu/zen/mesterek/EnniBenen1.jpg"
width="170" height="305" border="0"> 
Portrait of Enni Ben'en by Kichizan Minch (1352-1431) 
Ink and color on paper, 267.2*139.4cm, Kyto , Tfukuji 
 <a name="a" id="a"></a><img src="https://terebess.hu/zen/angol.gif"
width="36" height="25" border="0">
Enni
Ben'en (; Chinese Yuan'er Bianyuan; 12021280) was a Japanese Buddhist
monk. He started his Buddhist learnings as a Tendai monk. While he was studying
with Eisai, a vision of Sugawara no Michizane appeared to him in a dream and
told him to go to China and study meditation. Following this vision, he met the
Rinzai teacher Wuzhun Shifan in China, and studied Mahayana with him.[1] When he
returned to Japan, he founded Tfuku-ji monastery in Kyoto, and practiced Zen as
well as other types of Buddhism. His disciples included Muj. 
Enni Ben'en is the possible author of the Shoichikokushi kana hogo (Vernacular
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Dharma Words of the National Teacher Sacred Unity). The text is also known as
the Zazen ron (Treatise on Seated Meditation). It is a brief text, composed of
24 questions and answers. 
It is believed that he was the first to bring udon noodles to Japan from
China. 
<a href="http://en.wikipedia.org/wiki/Enni "
target="_blank">http://en.wikipedia.org/wiki/Enni </a>
 
Enni Benen. (C.
Yuaner Bianyuan ) (12021280). Japanese ZEN 
master in the Chinese LINJI ZONG and Japanese RINZAISH. Enni was 
tonsured at the TENDAI monastery of Onjji (see MIIDERA) at the age of 
seventeen, and received the full monastic precepts at the precepts
platform 
(kaidan) in the monastery of TDAIJI. In 1235, Enni left for China and
visited 
the CHAN masters Chijue Daochong (11691250), Xiaoweng Miaokan (1177 
1248), and Shitian Faxun (11711245). Enni eventually visited the Chan
master 
WUZHUN SHIFAN at the monastery of WANSHOUSI on Mt. Jing and inherited 
his Linji lineage. In 1241, Enni returned to Japan and began to teach at the
capital 
Kyto at the invitation of the powerful Fujiwara minister Kuj Michiie (1191
 
1252). In 1243, Enni was given the title Shichi (Sacred Unity). Enni also won
the 
support of the powerful regent Hj Tokiyori (12271263). Michiie later
installed 
Enni as the founding abbot (J. kaisan; C. KAISHAN) of his powerful
monastery 
of Tfukuji. Enni also served as abbot of the Zen monastery of KENNINJI in 
Kyto. In 1311, Enni was named State Preceptor Shichi (Shichi Kokushi (
). 
His teachings are recorded in the Shichi Kokushi goroku and
Shichi kokushi kana hgo.
 
<img width="350" height="583"
src="https://terebess.hu/zen/mesterek/EnniBenen2.jpg"> 
Portrait of Priest
Enni, Inscription by Enni, (Important Cultural Property, Manju-ji Temple)

ENNI
BENEN [SHOICHI KOKUSHI] 
Richard Bryan McDaniel: Zen Masters of Japan.
The Second Step East. Rutland, Vermont: Tuttle Publishing,
2013.
<blockquote>
Although Zen
teachersimmigrants as well as native borncould now readily be found in Japan,
some of the more serious students still felt it necessary to travel to China to
get the training they wanted. One of these was Enni Benen, also known by the
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posthumous name, Shoichi KokushiShoichi, the National Teacher
The syncretic
Zen of Myoan Eisai, a combination of the Chinese Rinzai tradition and Tendai,
was short-lived in Japan. It would be the form of Rinzai brought back to the
islands from China by Shoichi that would persevere.
During his
lifetime Enni Benen was admired both for his extensive erudition and the depth
of his enlightenment. Like Eisai and Gikai, later in his life Enni was willing
to make accommodations for other Buddhist traditions; however, as a young man he
was not so flexible.
His early
training had been a mixture of Tendai and Confucianism. Then he went to
Chorakuji to study with one of Myoan Eisais disciples, the monk Eicho. Like
that of Eisai before him, Eichos Buddhism was a combination of Tendai and Zen.
Enni decided that he wanted to experience a Zen unadulterated by other
traditions, so went to China where he was accepted as a student by Mujun Shiban.
Enni studied under Shibans direction for seven years and came to enlightenment
in 1237.
After his
awakening, Enni returned to Japan, fully familiar with Chinese monastic
discipline. For a time, he taught in a temple located in the port city of Hakata
on Kyushu, the southernmost of the Japanese isles. There he encountered the same
hostility Zen and Pure Land teachers were still receiving from other Buddhist
sects in Kyoto; although Shingon and Tendai animosity did not prevent him from
teaching, it did frustrate him because he held both traditions in
esteem.
When the
retired statesman, Kujo Michiie, determined to build a temple in Kyoto, he
recruited Enni as its abbot. That temple, Tofukuji, is today designated one of
Japans national treasures. While in Kyoto, Enni also served as abbot of Eisais
Kenninji. He divided his time between the two temples, walking from one to the
other every day.
 
Tofukuji, as
envisioned by Michiie, was to be a place where the Zen, Shingon, and Tendai
traditions could co-exist. Enni, who had had training in the other two schools
as well, was able to preside over the rituals associated with all three, but he
gave precedence to the Zen practice of meditation.
Zen, he told
his disciples, was not a system of thought like the other traditions but was the
vehicle by which one achieved the same state of mind as the Buddha himself.
When one practices Zen, one is Buddha! If one practices for a day, one is
Buddha for a day. If one were to practice ones whole life, one would be Buddha
ones whole life.
Zen is the
Buddha mind. The precepts (morality) are its external form; the teachings
[sutras] are its explanation in words; the invocation of the name (nembutsu) is
an expedient means (upaya). Because these three proceed from the Buddha mind,
this school [Zen] represents the foundation. 
 
The Chinese
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form of Rinzai that Enni promoted took an aggressive approach to zazen. Students
were advised to put all their energy into their practice: Imagine that youve
fallen into a deep well. In such a situation, your only thought would be how to
escape. All your attention, all your energy would be focused on that alone. Day
and night, all you would dwell on was how to escape.
The use of
koans gave an energy to meditation not always present in the Soto practice of
shikan taza. In a popular formula, three components were deemed necessary to
achieve awakening: Great Faith, Great Perseverance, and Great Doubt. Great Doubt
was the driving question that compelled ones practicesuch as Dogens question
about why one needed to sit zazen if one were already, as the Buddha had
proclaimed, enlightened. Koans forced the practitioner to approach his or her
meditation with an inquiring frame of mind, and that spirit of questioning
proved to be an effective toola skillful means or upayafor arousing the
Great Doubt needed to bring aspirants to awakening.
In spite of the
preferential status he gave Zen, Enni also honored the Shingon and Tendai
teachings and was thus eventually able to win respect for the Zen school, which
was beginning to be seen less as a Chinese oddity and more of a mainstream
tradition in Japan. But Enni understood that Zen was still young in Japan, and
he continued to encourage his disciples to travel to China to deepen their
practice.
Ennis Rinzai
was not yet a school independent of Shingon and Tendai teachings, but it was Zen
on its way to independence from those traditions.
 
Ennis fame
spread throughout the land, and word about him came to the Imperial Household.
Michiie arranged for Enni to have an audience with the Emperor Go-Uda. [The
prefix Go means later and was appended to the name of an Emperor whose
post-humous name was the same as that given to a previous emperor.] During the
interview, Enni presented the Emperor with a volume of teachings from the
Chinese Zen masters. The emperor was so impressed by the book that he later took
the precepts from Enni and became a Buddhist.
 
During his 79th
summer, Enni ordered the temple drums to be sounded and announced to his
disciples that he was going to die. He then wrote a farewell poem, in which he
stated: Those who do not see things as they are will never understand Zen.
Then he bid his disciples farewell and passed away. 

 

 
</blockquote>
 

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