Book, Commentary of Shomo Genzo. He died at the age of 87 at Yoshio-an. Next is Doctrine's Outlook on the Dharma Transmission, where Doctrine was a very good friend for Manzan, Manzan Zen Master. But there were some difficulties between the two, which

[01:04]

Doctrine's Outlook on the Dharma Transmission was incompatible with Manzan's one. According to Bendowa, by Dogen Zenji, he says a disciple is the person who is stamped with realization. So in Bendowa he says, in the receiving and transmitting of the Buddha Dharma, it is absolutely necessary to take as teacher one who is stamped with realization. This is a very important point, which disciple, who is a disciple? The teacher, according to the Abbott teacher, Dogen Zenji says, all students who follow

[02:18]

the right transmission of Buddha's and Tathagata's are directed to revere the clear-sighted master who has attained the way and is in accord with realization. This is a very important point which the teacher has. So if the disciple, according to Dogen Zenji's way, if the disciple lacks in the requirement which he is stamped with realization, or if the teacher lacks in the requirement which he is stamped with realization, she is the clear-sighted master who has attained way. Dharma transmission doesn't come into existence. So if Manzan and Doctrine really want to revive the Dogen Zenji's way, a receiver of the

[03:33]

Dharma transmission must be a disciple, and a teacher who bestows the Dharma transmission upon his disciple must be good enough to be a teacher. But it was a big trouble, however, whether or not Manzan and Doctrine would find such a true man in the Edo period, which was completely different from the Dogen Zenji's times. It was common to both of them, Manzan and Doctrine, that such a man could hardly be found in the Edo period. So if it is true, what is the clue or solution in reality in order to bring the Dharma transmission to life in the Edo period, not in Dogen's times?

[04:36]

So Manzan's view was as follows. In the receiving and transmitting of the Buddha Dharma, it is very natural that the truth should be transmitted from a teacher's heart to a disciple's one, and realized. Therefore, the Dharma transmission and the truth must go hand-in-hand. Be the matter of the truth what it may, first the teacher should directly or face-to-face bestow the Buddha Dharma upon his disciple. But Doctrine's view was completely opposite. Doctrine's view was that he put a stronger emphasis on transmitting and realizing the truth. This is Doctrine's point, but incompatible with Manzan's.

[05:39]

Do you understand? No? Anyway, Doctrine's view was that the Dharma transmission very naturally follows the truth. In other words, disciples and masters were Buddhas anyway, great Buddhas. So, if the Dharma transmission very naturally follows the truth, which must be transmitted from the teacher's heart and the disciple's heart, So, why don't you give Dharma transmission between the teachers and the disciples, having a certain ceremony? This is Menju Shiho, Menju, face-to-face, directly,

[06:46]

the teacher gives Dharma transmission, ceremony of Dharma transmission. But according to the Doctrine, it was Manzan's view, but Doctrine's was opposite. Doctrine put strong emphasis on the transmission of the truth. The teacher must be the clear-sighted man who has attained enlightenment first. And the disciple must be a person who is stumped with realization. In other words, the disciple must be a person who has attained enlightenment. And then, you can have a chance to have Dharma transmission. So, that's a different point. Do you understand that? Do you? So, well, briefly speaking, Manzan's view attached importance

[08:13]

to the form of the Dharma transmission. But Doctrine's view took a serious importance of the quality of the Dharma transmission. That's a different point. Doctrine's view, Doctrine's view, of course, but he put a strong emphasis on the quality of Dharma transmission,

[09:21]

quality of the teacher, quality of the disciple first. But Manzan's way is to have Dharma transmission directly first, face-to-face, even though the disciple is not exactly the person who is qualified to receive, whether he attained enlightenment or not. But even though you don't understand what the Dharma transmission, anyway, receive, transmission from your teacher, directly face-to-face. Face-to-face is very important, you know, not on the surface of the teacher's life and the master's disciple's life. So, the ceremony is very complicated.

[10:22]

Not complicated, but set up exactly, you know, which demonstrates the quality of Dharma transmission. That is Sorozen's ceremony of Dharma transmission. Very strict. So, Manzan's way is that. But Doctrine's put a strong emphasis on the quality of the person. Right. Well, now, yes. Manzan's way is prevailed now. But you can't, you can't attach to, you can't attach to just the one-sided idea, okay?

[11:24]

Well, you cannot, you cannot give Dharma transmission to, you know, a small boy who becomes a Buddhist monk, Zen monk. So, teacher must watch carefully his disciple. So, he knows, he has to know when is a good time, mature time, mature time, right time, when his disciple has to have a chance to receive the Dharma transmission from teacher. Okay. So, sometimes, well, in my case, I really didn't want to have a Dharma transmission from my teacher. But a teacher, according to my teacher's condition, he was not a lucky man. He had, well, five or six disciples,

[12:29]

but all are gone. All are left. Because, well, some of them committed suicide, some of them committed suicide hanging his neck, and some of them are crazy, and put in jail. Some of them gave up his priest life. Then only I was left. At that time, he was pretty old, pretty old man, 65, when I became a monk under him. So, he was, he feels being in a hurry to educate me as a priest. So, he, anyway, offers ceremony, so shiso ceremony, and set up, you know, regardless of my will. Set up shiso ceremony, here it is. Why don't you accept shiso ceremony? I don't want.

[13:32]

He set up, you know, one by one. And then the Dharma transmission is too, and the Abbot of the temple is too. But I didn't understand Dharma transmission at that time. I didn't understand the Abbot of the temple. Well, but anyway, I understand now. Do you have teachers? Oh, teacher is just one, OK? Teacher is just one who, from whom you have received, you received Dharma transmission, OK? So, Dharma transmission, the teacher,

[14:36]

that teacher is your teacher, OK? I think she meant maybe that the person in the Datsang view might take a look and see that teacher A has 90% enlightenment, and teacher B has only 80%, and teacher C has only 70%. I better go with teacher A. Well, that's the, and it depends on your, the measure of your practice. You shouldn't, you shouldn't judge the teacher according to your karmic life, OK? You cannot measure the Buddha's life according to your karmic life. So even though your teacher is stupid, the point is within you. You should educate, you should, you should make your teacher become Buddha, anyway. Of course. So don't judge, don't judge your teacher

[15:39]

according to karmic life, according to the affective, affective preferences, OK? No, no, it's not Manzan's view, it's not a doctor's view. It's a Buddhistic view, of course. I think so. Yoko Orochi, who came here last year, no, not last year, his teacher is Kishizawa, Chito Kishizawa, who is a disciple of Kishizawa, a young, famous Zen master. Well, in a sense, his teacher was, his teacher is not a great scholar, or not a great Zen master, he is a really usual Zen master. He didn't, he doesn't care, you know,

[16:41]

about his teacher. But Yoko Orochi is really, he doesn't care his disciple. But Yoko Orochi really respects, respects his teacher, Chito Kishizawa, whoever he is. This is Soro's way, you know, Soro Zen's way. Rinzai's way is a little bit different. You should find, you should judge the teacher first, and then practice, or this teacher is great, enlightened man, so I would like to practice under him. And then when you attain enlightenment under the guidance of this teacher, you are a person who is qualified to receive the Dharma transmission. But then, that is your teacher. But in Soro's school, even though you attain enlightenment

[17:41]

under the guidance of a teacher, he is not your teacher. He is not your teacher. Your teacher is the person from whom you receive the Dharma transmission. Whoever he is. It seems from what you said, though, that Dogon would be, if you follow his view, you would have to judge one way or another. You know, you would try to find the best teacher. Or, if it's just quality, who would decide? From Dogon's point of view, who would decide who is an enlightened teacher? So, I think your teacher's teacher is a superior teacher. Superior Zen master, Zen monk. Maybe sometimes he gives a suggestion to you,

[18:42]

you should go to that Zen master. Even though you don't like him. Even though you think, oh, he's not a good Zen master. So, some teacher, your teacher says, Jigoshi, or your superior monks, who has practiced for many years, suggest you to go A Zen master or B Zen master. Regardless of whether you like or dislike. The latter period of Edo, the revival of Dogon Zenji's Well, the

[19:45]

Gentō Sokuchū Gentō Gentō Sokuchū was the 50th abbot of Ehhe Monastery. 50th. And Menzan Zihō Menzan Zihō Zihō Menzan Zihō is 1683 to 1769 1769 1769 Gentō Sokuchū is 1729 1729 1729

[20:48]

The boss, the Gentō Sokuchū belongs to the Gesshū and Manzan lines of Sōrō Zen. And Menzan Zihō belongs to not the Gesshū and Manzan line but the Gassan line. The Gentō belongs to the Meihō line Meihō line of Sōrō Zen. Look at this chart. Meihō and Gassan main line are two number one is Meihō number two Gassan. But Menzan when he was young he practiced under the

[21:53]

Manzan's Zen master. So he also connected with closely with Manzan's Zen master. But nevertheless Gentō and Menzan were against the Gesshū's and Manzan's view of the monastic rules in the latter period of Edo. Gentō, Gesshū and Manzan tried to accept the teaching of Obaku Zen Obaku monastery monastic rules tried to accept and adjust Sōrō Zen's monastic rule So they tried to establish the combination of Sōrō Zen's monastic rule

[22:55]

and Obaku Zen's monastic rule The Gentō and Menzan practiced under Gesshū and Manzan too. But nevertheless Gentō and Menzan were against their way. So they refused to accept the combination of the Obaku and Sōrō's monastic rule. So at last the Gentō and Sōrō criticized strongly the the combination of monastic rule. So after that he took out the Obaku's way of monastic rule and then set up completely only Sōrō Zen's reviving the Dōgen Zenji's teaching.

[23:55]

Yes. Gentō. [...] Not ghetto. Gentō. They studied Obaku Zen before, but but here at last they have to refuse Obaku Zen. That's the interesting point. In Rinzai, the against is completely against. For acceptance is completely acceptance. But in Sōrō Zen, acceptance is not acceptance. Acceptance is refused. That's interesting. So the people who are against

[25:09]

the Obaku Zen, they had to practice the Obaku Zen teaching before. And then later they tried to take out Obaku Zen and purify it. Take it out? Yes, take it out. That's very interesting. Oh.

[26:10]

Hiroshi's line. Okay. That's Okay. Okay. This is Dōgen.

[27:12]

Dōgen Dōgen Ejō Jikai Jikai Keizan Keizan And then two lines. Keizan Meihō Meihō Meihō Sōteitsu Sōteitsu Sōteitsu This is Gassan Gassan Gassan Jōkei Gassan Jōseki

[28:13]

Gassan Jōseki And Gassan's line There were many disciples of most things. Only I will tell you Hiroshi's line, okay? Taigen Sōshin Taigen Sō Shin Then, Taigen Sōshin Uh-oh. Taigen Sōshin And Taigen Sōshin and Oh, yes.

[29:19]

Taigen Sōshin and Paisan Paisan Mompon Paisan Mompon Paisan Mompon And next is Nyōchū Tengen Nyōchū Tengen Tengen And then, Shingan Shingan Dōkū Dōkū and Sensō Sensō Sensō Esai Sensō Esai And then, Nyokuchōyū

[30:21]

Nyokuchōyū Nyokuchōyū And then, Mogai Taigen Mogai Taigen And then, that is Sukiyoshi's line, okay? And then, Gassan Jōseki has lots of teachers. Many teachers. Keshū Tōkō Keshū [...] Tōkō Tōkō

[31:28]

And his disciple, Manzan Manzan Manzan Zihō Manzan Dōhaku Manzan Dōhaku And then, there is another the Damo brother which Keshū Tōkō had is named Tokugō Ryōko, okay? Tokugō Ryōko Tokugō Ryōko And then, in the generation, Gentō Sokuchū Gentō Sokuchū Sokuchū

[32:28]

Okay. Manzan Zihō Okay. This is my lineage, Meihō Sōtetsu lines. Sukiyoshi's line is this. Usually, under the Keizan, this is one line, Gassan... No, no. Under the Gassan Jōseki, this is one line, Taiken Sōshin. The other one is Tsūgen Tsūgen

[33:35]

Tsūgen Gyakure Gyakure Tsūgen Gyakure line. Sōshin Tsūgen Gyakure Yes. And one more. Gassan Gassan Jōseki Gassan Jōseki, Taiken Sōshin and Tsūgen Gyakure. One more is Mugoku Etetsu Mugoku Etetsu Etetsu These These three are the bigger lines under Gassan Jōseki.

[34:38]

Under Baisan Monpon Taiken Sōshin. That's good enough. It's very complicated. My lineage is this way. Tsūgen Dōichin and Gesshū Gesshū Sōko and come down Tokubo Ryoko and Gento Sukuchū and this is my lineage. From Gento Sukuchū Gento. One, two, three four This is my four generations from Gento Sukuchū. Kyōzen Baisen

[35:51]

A text from Gento Sukuchū. A text

[36:01]

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