As you remember, we studied together about the history of the Soto lineage twice, last year and the year before last. In the Japanese Soto history, particularly from the end of the medieval ages to the beginning of the modern ones, we knew that there were several Soto Zen teachers who devoted themselves in their lifetime to get the spiritual comeback of the Soto Zen teachings. In relation to the Dharma transmission,

[01:04]

we cannot overlook the real fact that the presence of the existence of Soto Zen in Japan is much indebted to their great spiritual movement for restructuring of the teachings, which had been confused at that time. So I felt last year after lecture that it was necessary for us to understand how important those Zen masters' spiritual movements were. Particularly, one of the most important movements was the establishment of how the Dharma transmission should be. That's why this year I take a subject of Dharma transmission and study with you.

[02:11]

I don't think this choice comes from my prejudice of focusing on which of two is important, priests or laymen. But the development of our study for the past two years has resulted in this choice. So that's why this is very important for us. But I don't think my lecture will be complete to explain how the Dharma transmission should be. But I think this is the first step, the first fundamental step to understand how the Dharma transmission should be. Later, you will be able to invite great Zen masters from Japan to have a lecture about this Dharma transmission,

[03:18]

or from Beko Roshi, or any other people you can do. But my focus will become just the first fundamental step for you. To understand what the Dharma transmission is. So don't expect too much from my lecture. Just listen and feel, please, feel something from the Dharma transmission, how important it is. So the major effort in this lecture will be centered on not the explanation of ceremonial stuff, so Dharma transmission, but the comprehending its significance according to a textbook written by Banjin Dōtan. One, two, three, four.

[04:49]

The title of the textbook is Sanmutsu-hiben. San-mutsu-hiben. San means three. Mutsu is three things. He is secret. I don't know how can I explain. Secret or inner. Inner principle or secret principle.

[06:13]

This is he. I don't know what to ban. This ban is to discriminate or distinguish. But this ban is to carry out. To carry out. So I think this letter is exactly the same as bendowa. Ben in bendowa. So Sanmutsu-hiben is to carry out the inner principle of three things. One is shisho. Second is daiji.

[07:25]

Third is kechi meyaku. Shisho. So three things. Shisho, daiji, kechi meyaku. To carry out the inner principle of shisho, daiji, kechi meyaku. That is Sanmutsu-hiben. Banjin dotan lived in 1698 to 1775.

[08:39]

He was ordained at Taichi-ji in Kyushu. He was ordained at Taichi-ji in Kyushu. Later, he practiced under the guidance of Daiki-gyokyu. Daiki-gyokyu.

[09:53]

Daiki-gyo-kyu. Daiki-gyo-kyu was the grand-dame son of Manzan Dohaku, Manzan. If you have a look at his last year's debut, you will find his name. He practiced under the guidance of Daiki-gyokyu as a zishin. Zishin is one of the photo practice systems. If you are ordained under the guidance of a teacher,

[11:02]

the first teacher was called Jugo-shi. Jugo-shi. Ordained teacher. The second teacher is Honshi. Honshi is the teacher from whom you receive dharma transmission. That teacher is called Honshi. A way of practicing after becoming a monk is really open to everybody. Under the guidance of any teacher, you can practice. That's why Banjin Doten practiced under the guidance of Daiki-gyo-kyu and received from his dharma transmission.

[12:03]

That's why Banjin is a disciple of Daiki-gyo-kyu. Daiki-gyo-kyu was a disciple of Manzan. So, in those days, there was a famous Zen master named Geshu, Manzan, Daiki, Banjin, etc. The Manzan Zen master really devoted himself to the spiritual instruction of the dharma transmission from one teacher to a disciple. In those days, we didn't have a simple dharma transmission. Every time when you moved to the temple, you could have a chance to have a dharma transmission from the temple.

[13:13]

So, in your whole life, in your lifetime, you could have many dharma transmissions every time when you moved to the temple. That is very complicated. So, what is important? The dharma transmission from the temple to temple or dharma transmission from a person to a person, which is important. That's why Manzan, Geshu, and also Banjin were very concerned about the state of the transmission, which is prevailing in those days. So, Manzan really emphasized the dharma transmission from one teacher to his disciple.

[14:19]

Banjin Zen master also devoted himself to establishment of Zen precepts and three things, Sambotsu. How Sambotsu should be, Shisho, Daiji, and Kechi Myaku are, and also Genzo, Shobo Genzo. Anyway, when he was 46 years old, Banjin returned to the Taichi-ji temple when he had been ordained there. In 1752 was the 500th memorial year of Dogen Zenji's death, celebrated by A.H. monastery.

[15:25]

So, Banjin went to A.H. monastery to help thus a big ceremony in A.H. monastery. On his way back to the temple, he stopped at the Manpuku-ji in Aichi prefecture, where he used to retire, and found Shobo Genzo, a copy of Shobo Genzo Shō, which means the commentary on Shobo Genzo's 75 volumes, edited by Kyōgō. He was a disciple of Senne. Senne was a disciple of Dogen Zenji. So, Banjin found a copy of the commentary on Shobo Genzo's 75 at Myōshō-ji in Aichi prefecture in the neighborhood of Manpuku-ji.

[16:44]

I told you Manpuku-ji was the temple where he used to retire. Well, Myōshō-ji was the temple where Chigai Tetsu-nin was abode. Chigai Tetsu-nin Chigai Tetsu-nin was the abode of Myōshō-ji, and he also rotated the abode of Senpuku-ji temple in Ōita prefecture in 1750. Senpuku-ji was the temple where there was the commentary of Shobo Genzo's 75 volumes.

[17:57]

Senpuku-ji was a temple built by the Zen master Mujaku Myōryū, who lived from 1333 to 1393. While Mujaku was at Yoko-ji temple in Kyoto, he was laid waste by a fire caused by warfare. He took the commentary of Shobo Genzo with him to move to Senpuku-ji temple. So Tetsu-nin was very afraid not to keep the original commentary, original copy of Shobo Genzo's commentary of Shobo Genzo, long in that condition which was much damaged by insects.

[19:07]

So he decided to make two more copies of Goshō, commentary of Shobo Genzo's 75 volumes, after careful consideration with a hedge monastery. Then after that, one copy was brought, took with Tetsu-nin to the Myōshō-ji. One copy was kept at Senpuku-ji, the other at Myōshō-ji. So Banjin had the chance to study the commentary of Shobo Genzo, and realized how important the Sanmotsu-hiben to carry out the inner principle of Shishō-daiji-tachimyaku is.

[20:19]

After that, he spent his whole lifetime to study Zen precepts, Sanmotsu, and Shobo Genzo for descendants. Well, there are three kinds of texts. One was edited in 1758. The second one was in 1763. Third one in 1768. So Tetsu's book I am using is the second edition, the revised edition, written by Banjin, edited in 1763. The reason why Banjin wrote this book is three important things.

[21:37]

The first reason is that Sanmotsu is undoubtedly a ground that the Sōtō teachings depend on. It means what Sanmotsu teaches us is distinctly the same as the teachings of Sōtō school. This is exactly the same. What you can learn from Sanmotsu is exactly the same as the teachings of Sōtō Zen. Briefly speaking, Shishō means transmission, Dharma transmission.

[22:39]

If you study the Lotus Sutra, you will realize, you will find the particular chapter is chapter 6, Prediction. The Buddha predicts Mahakasyapa, Tsuburi, and etc. They will become Buddha. This is the Prediction. In the Lotus Sutra, there are several more chapters where the Buddha predicted his many disciples who would become Buddha in the future. This is called Jūki in Japanese. Jūki.

[23:43]

Jūki. Well, it means everybody is a Buddha. Even though you don't believe you are not Buddha, you are Buddha. Sooner or later you will be Buddha. But in order to realize that you will be Buddha, what we need is practice. Under the guidance of a teacher, you should accept predictions from your teacher directly, face to face. This is called Menju. Menju. Menju means receiving directly from teacher to disciple.

[24:47]

Menju. Without Menju, you cannot have Dharma transmission. Dharma transmission must be taking place. Facing directly teacher and disciple, this is Menju. At that time, the prediction that you will become Buddha comes into existence. Without Menju or Shihō, Dharma transmission, you cannot experience directly predictions given by Buddha. You will be Buddha. You are Buddha. Through your skin, muscles, bones, and mind. Of course you can understand with your head. I am Buddha. But it's not good enough. You should realize Buddha.

[25:48]

Real reality, what you are Buddha right now, right here, through your skin, muscles, bones, and mind. Through the practice, under the guidance of teacher. That is Shihō, Dharma transmission. And Dharma transmission comes into existence by Menju. Facing disciple and teacher directly. So this is the first one, Shihō. And also, teach me how to... That's why Shihō means how to. How to realize Buddha nature. How to realize Buddha nature. Not with your head. How to realize Buddha nature. Transmitted from teacher to his disciple.

[26:50]

From generation to generation. Just like pouring water into another cup. From cup to cup. This is Dharma transmission. So Kechi-myaku is something what you have had already. From Pekaroshi. Kechi-myaku signifies that Buddha and all sentient beings are just one undivided whole. Ordinary person. All ordinary person and Buddha are exactly one. But Shihō is the realization of Buddha between teacher and disciple. But Kechi-myaku is the realization of Buddha nature between the Buddha and all sentient beings.

[27:56]

Buddha and the ordinary people. And including all sentient beings. This is Kechi-myaku. So from this point, Shihō is the practice toward Buddha. Practice continually toward Buddha. Constantly. The Kechi-myaku signifies the practice toward all sentient beings. To save them. This is what we call teaching. In Buddhism, two important practices. One is Jikaku. Jikaku is self-awareness. Self-awareness means to realize Buddha nature. To realize Buddha nature is not good enough. You have to realize Buddha nature through your skin and muscle and bone under the guidance of the teacher.

[29:02]

And then, the second one is Kaputa. Kaputa means benefiting others. Kaputa. So, self-realization and benefiting the others. Saving all sentient beings. So, Kaputa, benefiting the others, means the Kechi-myaku. Kechi-myaku signifies Kaputa. Benefiting, saving all sentient beings. Because all sentient beings and Buddha are one. Then, Shishō signifies Jikaku. Realization of Buddha nature. Through the practice and the guidance of the teacher. And then, Daiji is the very important thing which unifies both Shishō and Kechi-myaku.

[30:07]

Do you understand? Daiji signifies how to put Shishō. The reason is, Sammotsu is undoubtedly a ground that the sorrow teachings depend on. It means what Sammotsu teaches us is distinctly the same as the teachings of Sōrō school. The second reason is to consolidate chaotic state of Sammotsu, which was prevailing in those days for future generations' sake. That is the second reason why Banjin wanted to write this book.

[31:10]

Third reason is that there was a heretical view on Sammotsu, heretical view, given by Tenkei Densan. Tenkei Densan According to his view on Sammotsu,

[32:14]

there are two ways of Dharma transmission. One is... How can I translate? I don't know the... Jitsudo no shihō So, temporarily I translated a practical experience of Dharma transmission. Dharma transmission means the Buddha nature. A practical experience. Practical and direct experience of Dharma transmission. Dharma transmission is exactly the same as Buddha nature. So this is one way of Dharma transmission emphasized by Tenkei Densan.

[33:21]

The second one is Kemon Kemon Kemon no shihō Kemon means formal ceremonious expression to Dharma transmission. This is Kemon. And his strong emphasis was put just only on practical experience of Dharma transmission ignoring formal expression, formal and ceremonial expression to Dharma transmission. So, briefly speaking, according to Tenkei Densan, what is Dharma transmission?

[34:23]

Dharma transmission is to experience Buddha nature directly through the practice and the guidance of teacher. That's not. That's all. It's not necessary to have formal or ceremonious expression to Dharma transmission. But it seems to be a type of the type of Zen teaching emphasized particularly by Rinzai. If you go to Rinzai, you can practice under the guidance of teacher. If you attend enlightenment, you can receive Dharma transmission from him. But actually, I don't know exactly about Rinzai, but they don't have a particular formal or ceremonious, rigorous ceremonious Dharma transmission.

[35:28]

Probably they have. Very simple. But for them, the formal ceremonious expression to Dharma transmission is very strict. Very strict. Well, that's why one more reason, according to my opinion, you should understand formality, how important formality is, through which you would express your heart, inner spirit. This is formality. This is formal or ceremonious expression. Without this, without this, you cannot transmit Dharma from generation to generation. If you die,

[36:30]

how next generation try to transmit to another generation? You cannot. If you attend enlightenment, if you understand the Buddha's teaching, anyway there is, there must be some formal ceremonious expression toward your direct experience through the practice. This is ceremony. This is ceremony and ceremony of Dharma transmission. Well, for instance, according to my case, I didn't understand exactly how important Dharma transmission was. Of course I studied at that time, and then I felt a little bit about Dharma transmission. But I did, it was not complete.

[37:33]

But I did. Just in a ceremonious way. Then I can look at Shisho and Daijin and Kechi Myahu writing in front of me. And then one by one, let's study, let's understand what does it mean. Then finally I understand how important Dharma transmission is. Well, it is, not only Dharma transmission, all aspects, all aspects of human life should be so. Let's imagine, let's imagine you were to plant a grass or a plant in a shallow place. Not in lots of sunshine. Or if you plant if you plant something in a bamboo bush, lots of bush, there.

[38:36]

There were not lots of space to grow straightly. Because there are lots of bushes. At that time, plants cannot grow straightly. Very zigzag. Do you understand? Very zigzag. If you want to have a very straight, if you want to have a plant which is growing very healthy, in good health, and straightly waiting in the sky, you should keep the space for it. Or there is another example. Well, let's imagine there would be a snake. Snake is free to bend anytime, anywhere. Why don't you put it in a bamboo? Put it inside of the bamboo. Snake is exactly free.

[39:38]

So this is human, humanity. You say, I am not Buddha. That's all right. Why don't you put it in a bamboo stick? First, which is called Buddha, Buddha nature. Buddha nature. At that time, regardless of whether you like or dislike, you become straight. This is practice. This is practice. And this is also formality. Formality. So, important point is how much you, it's not how much you understand Buddha nature. In hearing and you. It doesn't matter. Very important point is what you are doing. Where are you moving? Toward. Regardless of where you understand or not, that's all right. All you have to do is

[40:41]

just to move toward Buddha, Buddha's world. That's all. That is, that activity is ready to put yourself in a bamboo stick. First. Put it first. That time, bamboo stick creates your life. Which is called Buddha. But if you don't realize that time, you feel very rigid. Oh, I don't like Buddha. So everything is very rigid for you. You really hate. But this is very important. That's why in Soto Zen, particularly Dogen, Zenji explains the everyday living. Wash your face. Why is it, Dogen, it's not the way of washing your face or way of using the toilet. Actually, it's ridiculous. It seems to be ridiculous,

[41:42]

but that is very important. When you wash your face, it is not the behavior. It is not the, what you call, hostility? Propriety. Or behavior. The manner. It is not just merely propriety or manner or behavior, human behavior. It is, it is Buddha's propriety. Buddha's propriety. So you say, wash your face, my washing face, or Buddha's, washing your Buddha's face, are the same. Because your face and my face, Zen Master's face, or anybody's face, is exactly the same. What exists in the Buddha's world. Yes. So,

[42:43]

can you wash your face in exactly same as Zen Master's face? No. You should wash your face, your face, not Zen Master's face. So, Dogen then says, of course, your face and water and towel, all are Buddha. But there is propriety, how to wash your face, how to use a towel, as a Buddha's world. In the Buddha's world. So that is for my activity is very different. For instance, if I use this book, just a book, put it like this. This is sort of just a mere activity, action. But if I use this book, before I open, just gassho, and chanting the sutra, and open it.

[43:46]

What's the difference? Very different. Your whole body and mind is exactly put in the right middle of the Buddha's world. For Buddha's sake. No excuse. But you don't realize. But it's okay. Important point is right now, right here, how you use water, your face, and book, towel, your hands. Where you are standing. What you are washing. That's why I, Banjin, really want correct Tenkei Tenzin's views on Dharma transmission. If you attain, of course, if you attain enlightenment directly from

[44:49]

through the practice and the guidance of teacher, this is first important, okay? But it's not good enough you have to have a transmission through the teacher. In ceremonial way, expression to the Dharma transmission. Without this, you cannot without this, Dharma transmission doesn't penetrate your skin, muscle, and body, and cannot be transmitted to next generation. So, humanity is very important. Your face, Buddha. Water is Buddha. Can you think, just think without washing actually, your face. Just think,

[45:50]

I am washing my face in the morning. It's impossible. If you realize how important washing your face is, you should have. Ceremonious expression to washing your face as a Buddha. Today's just an introduction of some of the event, questions. Are to unify,

[46:56]

to good, for the later generation. For the generation. Clarify this heretical view. Yes, correct. Would you find people themselves not just having transmission? Is it easier for a person to hold himself out without going through the ceremony? Or is that designation very specific to the teacher's life? Is it easier for a person to establish himself without going through the ceremony? I don't think they have some. I think so, but I don't know exactly. But they don't have a very strict traditional,

[47:57]

a very strict ceremonious expression toward transmission. I don't know. If you want to know more about that, please ask Rinzai and teachers. I've studied Rinzai transmission and I just knew the thing. It's just as difficult. I mean, you have to acknowledge your teacher's justice clearly. You couldn't sort of establish yourself in any easier way than that. Any book of yours? It seems like maybe the koan system in a sense is part of the transmission ceremony in Rinzai. Koan? In Soto Zen, we talk about formal koan. Rinzai is a formal koan.

[48:59]

In some institutions, 1500 koans. It seems like in that sense, you might say the koan system is like a very long transmission ceremony. After all that, formality and maybe at the end there's nothing much else. That is not the transmission. That is a test. The test to measure to measure whether you experience or not. Koan is like a means to test you know, how much you feel doubt, wish, knowledge. When you say that people don't understand theoretical, you usually only say that theoretical means it's not good teaching or contrary to

[50:00]

good way. Do you mean that some way of understanding is contrary to understanding of sutras or Buddhist teaching or contrary to Dogen? Dogen. You have the copy I gave you. this is Shisho. Dogen is Shisho. In the back is Dogen's Daiji. This is according to the Dogen's teaching. Banting tried to correct. Is that alright? Any other questions?

[51:04]

Thank you. Whose question was is it contrary to Dogen's interview or Buddhist in general question? The way you presented it, it sounded like according to Lotus Sutra, the prediction is necessary. So, how can the sutras also say in order for non-transcription to occur, there has to be a prediction. In other words, the Buddha actually has to say so you can't just go to the lecture and assume and walk away and you have to actually stay. So, maybe it seems like what you said is actually that the Dogen's teaching is the general Buddha's teaching that prediction must actually happen. Particularly in Lotus Sutra,

[52:10]

prediction is not something given by Buddha, not merely. Prediction given by the Buddha has two kinds of conditions. Necessary conditions. One is the first beginning of arousing the body mind is very important. This is the first necessary condition. And also, the second necessary condition is to keep Bodhisattva practice. Continue on. This is our prediction. If you practice two things to this necessary condition, then the prediction comes into existence. Without it, you can't. It looks like Daiji. Daiji explains how to practice Shisho and Kechi Myao. How to practice

[53:11]

Buddha nature. How to put the significance of Shisho and Kechi Myao into action in your daily living. This is the meaning of Daiji. Daiji explains how to put the significance of Shisho and Kechi Myao into action in your daily living. You

[53:39]

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