106 japan
music^9 (Chiu T’ang shu 18B:5b; Ts’e-fu yüan-kuei p.5033).
The missions of 848 and 853 are the last ones recorded for the
T’ang. There followed a long period without any recorded official
contacts between Japan and China.^10 However, on Jan.9, 926, Jih-pen
opened diplomatic relations with the Khitan by offering gifts (Liao shih
2:5b; 70:2b). This was followed by a mission of 28 men, which was
received by the Liao court of the Khitan in the 9th month (Oct./Nov.)
of 1091 (Liao shih 70:22b).
Official missions from Japan to Sung China were relatively few.
Like the Indian kings, the Japanese at this time occasionally employed
Buddhist priests for diplomatic purposes, while other priests travelled
on their own and had no official standing. The difference is not always
easy to see.^11
In 1026, Ming^12 on the southern coast of Hang-chou Bay reported
that a Japanese mission had arrived with regional objects but without
official documents. The court rejected the gifts (Sung shih 491:11a;
Wen-hsien t’ung-k’ao 324:47b). This was obviously an attempt by smart
merchants to pose as an official mission.
In 1072, the Buddhist priest JÙjin reached Che-chiang and stayed
(^9) This must be understood to have included performers. Cf.Schafer, Golden
Peaches, p.51.
(^10) During the Five Dynasties period, the state of Wu-yüeh had commercial
contacts with Japan from 935 to 959. See Worthy, Jr., in Rossabi ed., China among
Equals, pp.35-36.
(^11) I have assumed that two of the Buddhist priests were private travellers. (I omit
all references to the many nameless monks who came to study in China.):
In 984, the Japanese monk ChÙnen with five or six disciples crossed the sea and
on Apr.8 presented more than ten bronze vessels and other objects, two Japanese
texts, and Buddhist sutras. He could not speak Chinese but was able to answer
questions in Chinese writing and to give a detailed account of Japanese conditions,
administration, and history. He was received in audience by Emperor T’ai-tsung, was
presented with a purple robe, obtained a number of Chinese books, including the
Tripitaka and Classic of Filial Piety, visited Mount Wu-t’ai, and returned to Japan on a
merchant ship in 985 (Sung shih 491:4b-9a; Hsü Tzu-chih t’ung-chien ch’ang-pien pp.218-
219;Wen-hsien t’ung-k’ao 324:46b-47a). Several years later, ChÙnen sent a disciple to
the Sung court with a fulsome letter, dated Feb.27, 988. He also presented through
this disciple a great many presents which were enumerated in a second letter (Sung
shih 491:9a-10b). These obviously were not official gifts at the government level but
an effort at private trading by ChÙnen and perhaps his monastery and patrons.
In 1004, the Japanese monk Jaku ShÙ arrived with others, eight men in all. He
could not speak Chinese but knew the characters and could communicate in writing
(Sung shih 491:11a; Wen-hsien t’ung-k’ao 324:47b).
(^12) Modern Ning-po.