Another teacher who gained lasting influence on the Court is Nan-po, known as Dai-O-Koku-Shi (1235-1308), who was appointed the abbot of the monastery of Man-ju-ji in Kyo to by the Emperor Fushi-mi.  One of his disciples, Tsu-o, was the spiritual adviser to both the Emperor Hana-zono (1308-1318) and the Emperor Go-dai-go.  And another disciple, Myo-cho, known as Dai-To-Koku-Shi (1282-1337), also was admired by the two Emperors, and created the abbot of Dai-toku-ji, as the founder of a sub-sect of the Rin Zai under the same name.  It was for Myo-cho’s disciple, Kan-zan (1277 1360), that the Emperor Hana-zono turned his detached palace into a monastery, named Myo-shin-ji, the head temple of a sub-sect of the Rin Zai under the same name.

It was at this time that Japan gave birth to Masa-shige (Kusu-noki), an able general and tactician of the Imperialists, who for the sake of the Emperor not only sacrificed himself and his brother, but by his will his son and his son’s successor died for the same cause, boldly attacking the enemy whose number was overwhelmingly great.  Masa-shige’s loyalty, wisdom, bravery, and prudence are not merely unique in the history of Japan, but perhaps in the history of man.  The tragic tale about his parting with his beloved son, and his bravery shown at his last battle, never fail to inspire the Japanese with heroism.  He is the best specimen of the Samurai class.  According to an old document,[FN#91] this Masa-shige was the practiser of Zen, and just before his last battle he called on Chu Tsun (So-shun) to receive the final instruction.  “What have I to do when death takes the place of life?” asked Masa-shige.  The teacher replied: 

“Be bold, at once cut off both ties,
The drawn sword gleams against the skies.”

Thus becoming, as it were, an indispensable discipline for the Samurai, Zen never came to an end with the Ho-jo period, but grew more prosperous than before during the reign[FN#92] of the Emperor Go-dai-go, one of the most enthusiastic patrons of the faith.

[FN#91] The event is detailed at length in a life of So-shun, but some historians suspect it to be fictitious.  This awaits a further research.

[FN#92] As we have already mentioned, Do-gen, the founder of the Japanese So To Sect, shunned the society of the rich and the powerful, and led a secluded life.  In consequence his sect did not make any rapid progress until the Fourth Patriarch of his line, Kei-zan (1268-1325) who, being of energetic spirit, spread his faith with remarkable activity, building many large monasteries, of which Yo-ko-ji, in the province of No-to, So-ji-ji (near Yokohama), one of the head temples of the sect, are well known.  One of his disciples, Mei ho (1277-1350), propagated the faith in the northern provinces; while another disciple, Ga-san (1275-1365), being a greater character, brought up more than thirty distinguished disciples, of whom Tai-gen, Tsu-gen, Mu-tan, Dai-tetsu, and Jip-po, are best known.  Tai-gen (died 1370) and big successors propagated the faith over the middle provinces, while Tsu-gen (1332-1391) and his successors spread the sect all over the north-eastern and south-western provinces.  Thus it is worthy of our notice that most of the Rin Zai teachers confined their activities within Kamakura and Kyo-to, while the So To masters spread the faith all over the country.