In 1967, Gikai became the third abbot of Ehechi Monastery, but six years later, he was compelled to resign from his position for reasons of the friction between him and Gien, fourth abbot of Ehechi Monastery, his disciples, or Zuishin students. Six years later, after becoming the abbot of Ehechi Monastery, he had to do, he had to resign from the position of the abbot for reasons of the friction between the Gikai

[01:13]

and Gien, Gikai and Gien, Gien is fourth abbot, in order to reduce, to discipline the second abbot. He had to resign before he became the abbot again. At that time, Ejo was at the age of 75 years, 75, so Ejo Zen Master, Ejo became the abbot again, because Gikai retired. That's interesting. What about Gien? Huh? What about Gien? Yeah, after I will explain. In 1268, no, 1280, sorry, 1280, in 1280, Ejo,

[02:41]

second abbot of Ehechi Monastery died, then Gikai became the abbot again, by his teacher's requirement. At that time, Gikai was 61 years old, but the conflict came up again, so he resigned in 1286, 1282, I'm sorry. He was invited by one of his disciples, Chokai, Chokai, with whom Gikai had been, had practiced with him, had practiced.

[03:50]

After the Hajakuji, attached to Bodhidharma's school. And Gikai became the first abbot of this temple, of the temple where Chokai was. He became the first abbot? Yeah. So, Chokai gave it, gave his temple to Gikai. Yes, the first abbot. And then Chokai became the founder, Kaiki, Kaiki means, I think, Kaiki. And Gikai, Gikai is the first abbot of the temple.

[05:08]

Kaiki means, Kaiki means, founder, founder. Founder. But usually we say, the Doken Zenji was the founder of the A.H. monastery. But strictly speaking, the A.H. Doken Zenji was the first abbot of the A.H. monastery. And the founder was not the Doken, the Hata no Yoshishige, who was a layman, lay disciple. In Densetsu's case, was Chester Carlson like the founder? Founder, I think so. Founder of this. Supporter. He was a supporter. What about Tassaru? Tassaru, well, Tassaru...

[06:11]

We were here before. Before this. I don't know for what. Well, it's OK. At that time, Tsukiroshi was the first abbot, the Tassaru, and the founder. OK. What was the name of this temple? Later, that temple used to be the Shingon temple, Shingon temple. So later, that temple was called Daijo-ji, Daijo-ji, OK, in Kanazawa. Not Hajaku-ji? No, not Hajaku-ji. Hajaku-ji. Hajaku. Hajaku-ji is changed name.

[07:13]

No, no, no. Hajaku-ji is a different temple from the temple where Chokai was. Hajaku-ji was a temple when Chokai practiced under the Dai-nichi-no-ni, OK? Dharma school. Dharma school. Hajaku-ji is the abbot, the icon. Icon was abbot of the Hajaku-ji. So, Gikai, and Gien, and Gion, and many people practiced there. OK. In 1309, in 1309, the Gikai died at the Daijo-ji temple, Daijo-ji, not Ehe-ji.

[08:20]

And his famous disciple was Keizan Jokin, Keizan Jokin, who was the first abbot of Soji-ji monastery. Keizan Jokin, OK. Next is Gien, Gien of fourth abbot of Ehe-ji. Actually, his record is not existent, but a few things were known. He practiced with Gikai and Gien under the guidance of Ekan, OK? Ekan. So, Gien used to be one of the monks belonging to Bodhidharma school. In 1241, Gien and his teacher entered Dogen's temple and practiced under the Dogen Zen-ji.

[09:34]

In 1243, he went to Fukui prefecture with Dogen Zen-ji. During the years of Dogen Zen-ji's life, he edited Ehe-koroku or Shopo-genzo. After Dogen Zen-ji's death, he received that dharma transmission from Ejo. He died in 1314 at Ho-on-ji temple he lived in after his resignment from Ehe-ji monastery. Next is, I would like to explain simply the cause of the dissolution and conflict within Ehe-ji monastery.

[10:49]

Actually, there are a few reasons. One is, Gikai had received the dharma transmission from Ekan. Ekan, who used to be his teacher, belonging to the Bodhidharma school. Before, he had received dharma transmission from Ejo. So, in a sense, Gikai had two dharma transmissions. That was trouble at that time. So, Gien received that dharma transmission only from Ejo. Which one received from? Gikai, the third patron. Gien received from Ejo.

[11:50]

Second reason, second cause was friction between the progressive and conservative group. So, within Ehe-ji monastery, or anytime, anywhere, that trouble always happens. In any group. The former consisted of Gikai, the progressive group consisted of Gikai. His disciples and his rishis. Gikai, this is the progressive? Yes, progressive. Because he was very sharp, sharp man, who was qualified to build the temple and to manage the very important position, the tenzo and kansu and tusu, everything.

[13:00]

And he tried to take care of Ehe-ji monastery in order to develop more. Connecting with Hatano Yoshishige. The founder of Ehe-ji monastery. Contributor. The latter, the conservative group, Gien-senne. Gien-senne. Senne. Jakuen.

[14:09]

Senne, Jakuen. Gien, the conservative group consisted of Gien-senne, Gien-senne, Jakuen, their disciples and their rishis. And the big problem was the third, because there was an affective conflict, affective conflict involved the above two frictions. If there is affective conflict involved with whatever kind of religious problem, dharma transmission and relationship between the teacher and the disciples, problem will become complicated, very complicated.

[15:16]

However, there are no historical records which corroborate the evidence. In terms of development of Soto Zen Buddhism in Japan, well, I think that the second and third causes are regarded as more appropriate. Well, according to this problem, a few crucial points may be considered as follows. First one, the group was a group of the disciples from Bodhidharma school at once took the leadership of the Ehe-ji monastery and began being disunited from the inside of the group.

[16:34]

It's a very interesting point. And secondly, the Ehe-ji monastery was being unified by the Dogen Zenji's thought and faith until the times of the second abbot, Ejo. Well, because Ejo tried to preserve the pure well of Dogen Zenji's teaching undefiled anyway. But in the third generation of Ehe-ji monastery, the science of turning the way of Dogen Zenji's teaching undefiled into one of the five Zen schools, which is called the Soto school, began coming up to the surface.

[17:41]

So gradually, that is, that was, it was the turning point, turning point of the times when Dogen Zenji's teaching began to turn into the denomination, denomination. Which group was going towards making it into Soto Zen? So did Ejo, Ejo did not support Gikai? He trusted Gikai. And when they had conflict, Gikai won in the end. Even though you saw Gikai making a teaching a little more towards Soto, then what did Dogen do then?

[18:44]

A little bit different from Gien and Gikai. And Ejo and Senri, Senri and Jacqueline, I will explain later. Well, I mentioned before, Gikai tried to contact with the laymen. Asked to help the Ehe-ji monastery in many ways, financially and in many cases, building the temples and so forth. But Gien and his disciples and Zui-shin, or Senri and Jacqueline and their disciples and their Zui-shin tried to refuse such activity as a progressive, progressive attitude.

[20:01]

Because within the progressive attitude, they were afraid to miss a pure well of Dogen's teaching, undefiled. So they really tried to keep the pure nature of Dogen's teaching. And then, interesting point was, point is, when Gien became an abbot of Ehe-ji monastery, Gien, fourth abbot, Ehe-ji monastery was completely, you know, what would you call it? Coming down. Coming down, not developed. So during their years, the third and fourth abbot of Ehe-ji monastery, Ehe-ji monastery was mostly dissuaded.

[21:10]

And then, fifth patriarch really devoted himself to rebuild, to redevelop. In the monastery, I don't know, there is no materials to know. Gien? Gien... Gien... He said 1282. Oh, 1282. He tried to resign again. Yes, that's at that time. So, the third, in the times of Keizan and Zen-ji, the first abbot of So-ji-ji monastery, a disciple of Gikai,

[22:42]

Dama line of Dogen Zen-ji was greatly assuming the form of religious denomination as the order of Soro school. So from the system, the times of the Gikai, this Dogen Zen-ji's teaching was developing towards the form of order of Soro school. And then, in the times of Keizan Zen-ji, the founder of the first abbot of So-ji-ji monastery, this Dogen Zen-ji's teaching as the form of order of Soro school was really developing. That's marvelous. It's peak. Yes. Yes.

[23:48]

Did the emperor pay for Gikai's trip to China? Huh? Did the emperor pay for Gikai's trip to China and for the building of A.H.? No. Hatano Yoshishige supported the A.H. monastery financially anyway, and many other, maybe laymen. But according to the material, well, historical materials, Hatano Yoshishige, Hatano, Hatano was the biggest supporter for A.H. monastery. Okay. Well, he... Okay. Next, I have to explain about the disciples Sen-nei and his disciple Kyo-gyu, Kyo-go.

[24:51]

Because this group was a little different from this group. Kyo-go or Kyo-gu? Kyo-go. Kyo-go. Kyo-go. So, what is the standpoint of Sen-nei and Kyo-go at that time? Unlike the teaching style of Ejo, Ejo and Gikai and Gi-en, to Keizan, Keizan, is it? Keizan, Keizan, of Soji-ji monastery, and his disciple, the Kyo-go, attempted to preserve the pure well of the Dogen Zenji's teachings and defiled.

[26:03]

For this, Sen-nei left A.H. monastery for Kyoto to build Yoko-ji temple at the place which the Dogen Zenji's body had been cremated. His disciple Kyo-go became the second abbot of Yoko-ji. At Yoko-ji, Sen-nei edited the book, Gosho. Gosho. Gosho. Editing the Dogen Zenji's thoughts on Shobo Genzo, and Kyo-go annotated it.

[27:09]

So. The Gosho was, the book Gosho was completed in 1308. 1308. Excuse me, did he, did Sen-nei edit, I mean did Sen-nei compile Gosho? Compile, yes. Did he write it? Yes, that's right, compile. Dogen talks about what he wrote? Shobo Genzo. He gave a lecture on Shobo Genzo. Then Sen-nei took a note. So first Dogen wrote, and then... No, no, wrote. Thoughts. So the Gosho contains what we now call the various fascicles, or commentaries on the fascicles? Commentary. Commentary. Kyo-go annotated it. Kyo-go appended it. What is the contents of Gosho? Gosho, what is the contents of Gosho? Yes. Content, Gosho, contents consist of the, compiling the talks of Dogen Zenji's.

[28:22]

Similar to Zenokin? No, different. But I mean, no different. And with, with the... Were they like, were they like what appeared in the Shobo Genzo fascicles? Yes, each, each one. 75 volumes. So the Gosho is very similar to the Shobo Genzo. Yes, very similar. So each chapter, each volume, on each volume Dogen Zenji gave a lecture. And then Sen-nei took a note. And after that, his disciple Kyo-go appended commentary to it. This is called Gosho. This is oldest text book when you study Shobo Genzo.

[29:23]

Very important one. Shobo Genzo Shobo Genzo

[30:34]

Shobo Genzo Shobo Genzo Shobo Genzo

[32:04]

Shobo Genzo [...] So Gosho was completed in 1308, mostly 56 years later after Dogen Zenji's death. Okay. Excuse me once more. When we say Gosho, do we mean the compiled lectures and commentary together? Yes, together. Commentary by not Sen-nei, Kyo-go, his disciple. So Kyo-go, Gosho, Gosho was completed by both teachers and disciples together.

[33:24]

Okay. These days, all Buddhist temples have to have some relation with the Hiei Mountain Tendai school. Otherwise, they wouldn't be allowed to exist in Kyoto. So Hiei Mountain has very strong powers to control all Buddhist schools. So if you ignore the Hiei Mountain, you can't have a temple in Kyoto. So, for example, Esai, Esai Zen Master and Fu Dogen Zenji studied first. Esai taught Zen Buddhism mixed with Tantric and Tendai teachings at Kenninji Temple.

[34:55]

So Esai's Zen is not pure Zen. Esai's Zen was a combination of Tendai and Shingon. Otherwise, his teaching of Esai's Zen Buddhism didn't exist. This is one example. And second example, En-nin Ben-nen. En-nin Ben-nen. Twelve. En-nin Ben-nen. Nin Ben-nen. Well, someday, not someday, I would like to make a chart of the lineage. Otherwise, you don't understand.

[35:57]

I have already, but... En-nin Ben-nen taught in the same way as Esai at the Tofuku-ji he built. The same applies to the case of Yoko-ji Temple in which Sen-ne and Kyo-go could live. They both used to be the excellent students of Tendai Buddhology. So Yoko-ji was terribly desolated in 1358 or so. So being unable to stand the sight of the desolate temple,

[37:02]

Muchaku Myo-yu, a disciple of Gassan Joseki, built the Senpuku-ji in Kyushu. A treasured gosho in his temple. Thanks to his effort, we can see, we can have a chance to see the gosho. Muchaku Myo-yu. What is the name of his temple in Kyushu?

[38:04]

Senpuku-ji. Sen-pu-ku-ji. Senpuku-ji. Did you mean to say that the gosho manuscript is still there at that temple? Yes, gosho at that time, in 1358 or so, gosho still was there. I'm asking if it's still there at the present day. Oh yes, we have. It's still there at that temple? Yes, in Senpuku-ji. Senpuku-ji is kept at present day? Yes, yes. And Muchaku got the manuscript from Yokoji. Huh? He got it from Yokoji. Yokoji?

[39:07]

Yokoji what? Oh yes, yes, yes. Because at that time, in 1358, the temple was really desolated. So no one can live. Kyogo was dead. Yeah. So Muchaku Myo-yu... Was Muchaku a disciple of Kyogo? No, no. Muchaku... Gassan, Gassan, yes. Gassan was a disciple of...? Gassan, yes, a disciple of Gassan. Gassan was a disciple of Kyogo? No. Gassan is a disciple of Keizan, joking. So the line of people that went to Kyoto to get away from the difficulty in Ehe-ji, then they established the temple Yoko-ji in Kyoto.

[40:10]

But that temple slowly became dilapidated. The teaching didn't stay there. So Keizan was a disciple of Keizan and got the manuscript from there. Yes. According to Gosho, it emphasizes the Dogen Zenji's teachings, which are different from the Zen Buddhism in the Shang Dynasty of China and the Japanese Rinzai Zen. Well, for instance, the differences are the outlook on Zazen or the outlook on the scriptures. The Dogen Zenji emphasizes Zazen as a Shikantaza. About the outlook on the scriptures, usually the Zen students think scriptures are not useful.

[41:27]

According to the teaching, no dependence on a word, Zen emphasizes. Or the teachings outside scriptures. So usually Rinzai Zen monks refuse to study scriptures and just contemplate the koan. But according to the Dogen, the scriptures are very important to study Zen, too. So in the Gosho, they try to emphasize that point, what is different from other Zen Buddhism. Next is this group, Zaku-en and his disciple Gyun.

[42:33]

Gyun. Zaku-en. Gyun. Seven. Two. Gyun. [...] Gyun used to practice under Juchin in China with Dogen Zenji. When Dogen Zenji returned to Japan in 1227, and Juchin, Dogen's teacher, died in 1228.

[43:45]

Then in 1228, the Zaku-en came to Japan to practice under the guidance of Dogen Zenji. So he is, Zaku-en was a Chinese monk. So, well, the Zaku-en left the A.H. Monastery at the age of 55 in 1261. 1261. So Dogen Zenji dies in 1253. In 53. So... Zaku-en was in the A.H. Monastery for eight years after Dogen's death.

[44:46]

And then he left. No, no. To Hokyo-ji. Hokyo-ji. So Zaku-en was the first A.H. to Hokyo-ji. Hokyo-ji. Yes. Hokyo-ji and Kippo-ji I mentioned before. No, no. No. I don't think so. That is Kosho-ji in Kyoto. Kippo-ji and Hokyo-ji are both a very good place for the monks to practice harder. Because the A.H. Monastery is sort of a sightseeing place to visit.

[45:49]

Many people visit. Very noisy. In Hokyo-ji and Kippo-ji, well, several. Not many. Several monks study there. Very nice. Very nice. If you go to... if you have a chance to go to Japan, visit there. Okay? Very countryside. Out of way of country. No. Why don't you bring the whole bus? Making the pipe. Under the ocean. It's cold. Hokyo-ji was very cold. Kippo-ji is very cold. They don't have a heater.

[46:52]

Just small Iwachi, you know. Inside and outside, completely same temperature. So, I think Jaku-en, he practiced Zazen for 18 years after leaving A.H. Monastery by himself. By himself? Yes. So, he died at the age of 95. He really lived by himself? No disciple? Disciple only Gyun. Gyun. Gyun was born... Gyun was the 5th abbot of A.H. Monastery. Gyun, a disciple of Jaku-en, was born in Kyoto in 1252 and studied Tendai and Kegon at Hiei Mountain.

[48:06]

At 23 years old, he practiced under the guidance of Jaku-en and had the Dharma transmission from him. 23 years old. In 1299, Gyun became the abbot of Hokyo-ji Temple. Hokyo-ji Temple after his teacher's death. In 1314, he became the 5th abbot of A.H. Monastery. He first revived the desolate buildings of A.H. because they had been left out of consideration during the years from the 3rd to the 4th generation of A.H. Monastery which they had been creating.

[49:13]

Excuse me, Roshi, can we back up over that point again? Was the reason why the temple buildings became dilapidated was because those abbots felt that in order to preserve them, they had to get money from the laymen and they didn't want to do that? No. Particularly Gyun. They don't. He doesn't. He thought that the preservation of the teaching was somehow different from preserving the building, or that to take care of the buildings was... No. Gyun. They ignored taking care of building and taking care of financial situation. Did they emphasize Zazen? Yes. Yes, of course. Can you explain a little more what that meant? The Gikai, you know, at that time, conflict between the Gikai and 3rd and 4th abbots of A.H. Monastery lasted for long.

[50:15]

So it's very hard that they tried to take care of a temple financially and anyway. In many ways, there were lots of difficulties. So the A.H. temple was gradually... Disrailed. Disrailed. So, it is said... Excuse me. So, according to the book titled, The Historical Record of Hokyoji Temple, it is said that A.H. Monastery was arranged by using the Buddhist articles of Hokyoji Temple.

[51:21]

So, you know, Gyakuen and Gikun. Gikun used to be the abbot of Hokyoji. So, Gikun brought lots of stuff from Hokyoji and put them in A.H. Monastery in order to arrange the situation. So, you understand how poor A.H. Monastery was. Because they didn't want to ask for people's contribution. Dogen said everything should just come, so we don't ask anything. Dogen said it should just come. We don't go and ask. Dogen's teaching includes both.

[52:26]

So, progressivism and conservative attitude. So, that's why there are lots of troubles. Dogen then says, why don't you teach the laymen? Strongly. Or, if you read Shukke, the chapter of the Shobo Genzo, Shukke means the home repertory, something like that. Dogen's teaching really emphasizes monk's life, priest's life. So, don't care. He seems to not... he seems that he doesn't care, you know, the layman's teaching for the layman. But, Dogen Zenji's teaching has the tendency of two teachings, progressive and conservative.

[53:36]

So, you should both. Because your life is both. Your life is based on progressive and conservative. Do you understand that? If you take care of your life just in terms of progressive attitude, you really become a wild pig. So, it's very dangerous. Yes, okay. So, you have to look at your past life and old fashion and the teachings carefully, and then you have to move towards the future anyway. So, a few things, okay? Let me take a few more minutes.

[54:40]

So, Gion built the biggest bell, the first in Aehe Monastery in 1328. It is now treasured. Aehe Monastery treasures that bell in a special place. The Aehe has built another big bell five years ago or so. No. They keep it. Huh? Yes. Modern, huge, big bell. Twice, twice as big as the old bell. The Gion edited Shopo Genzo's sixty volumes, and his works was himmoku-ju.

[55:57]

Himmoku-ju. Himmoku-ju. Himmoku-ju. That is the book, the summary of each chapter of Shopo Genzo. That book is the summary of each chapter of Shopo Genzo is presented by the verses, short verses. That is himmoku-ju. It is the Gion's work. At the age of seventy-seven, Aehe Monastery was taken over by Donki, his disciple. Gion's disciple, Donki. Not Donki.

[56:59]

Oh, Donki. Donki. Not Donki. But Donki. He died at the age of eighty-one in 1333. But the characteristic of Gion Zen Master's teaching was based on being open-minded towards the Japanese Rinzai. But Senrei and Kyoko were very strict, trying to keep the pure nature of Donki's teaching. But Gion was more open-minded towards Rinzai. So, Gekido Shuuki, or the few Rinzai Zen Masters, practiced under the guidance of Gion.

[58:03]

Partly because his teacher, Jakuen, was a Chinese Zen teacher in the Sang Dynasty. So, Gion studied Shobo Kenzo under Jakuen. Jakuen. So, I think the characteristic of Gion's teaching was very influenced by Jakuen's thought and the way of Jakuen's teaching. So, his teaching was more open-minded towards Rinzai. So, the history of the Soro Zen, in a sense, is said to try to be reconciled with and to get closer to Rinzai teaching or to the path.

[59:17]

And to be alienated from Rinzai. So, that's Soro Zen. Still, Soro Zen, too. Sometimes, the Soro Zen Masters hate Rinzai. But some Zen Masters, that's alright. Why don't you accept Rinzai? Many Soro Zen practiced under the Rinzai. Next, tomorrow, I think, is saying that the Keizan, the Keizan Zen line of Soro school, in Muromachi period. Muromachi. Muromachi period.

[60:15]

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