I'll set up the kind of framework from which we have our view of what then how it's going to go up into Canada and now we're going to go to the Pacific. Was that a good start? Yes. Okay. Those of you who were here yesterday are now quite confused. In one sense, although I'd rather see there is more madness than let's just say that there was a certain method to, and it's supposed to be slightly mad, with a method that is among the clear states. Get us away from the notion, is this loud enough? Get us away from the notion that our Zen, Japanese Zen, is merely the transmission of the pre-established religion from China to Japan, and then it continues on.

[01:06]

which is a model that I think many books have of it, and Zen itself likes to have it, of course, because it's a transmission from mind to mind, and so there's no difference between Japanese Zen and Chinese Zen. It's essentially the same. And whatever we may say about that essence, it may well be completely, completely the same. I wanted to clear a space so that we could think about Zen as a Japanese theory, in other words, as the development of a Japanese religious in order to do that, then I had to problematize a lot of the models that we have, not just floating around in our heads, but in books as well, historiographic models of how Zen changed it. So I did, in effect, What I was trying to do, although we were jumping around so much because people were asking questions and I just responded and I kept going in different directions, but basically I was trying to do a kind of counter-clockwise narrative about Japanese history, starting with the modern-day Sozo-ji as a denomination of Japanese then, and then trying to move back in history to see how we got that model.

[02:27]

And we don't have to detent. I don't think any of us want to go back over all that again. But basically, my point was that the kind of Zen we have now, Sōtō Zen, Rinzai Zen, is something that took many, many centuries to create. Different pieces of it were there at different times throughout Japanese history. Some quite early. For example, the division, the gradual division of Japanese Buddhism into different sectarian groups goes back at least, say, to 800. And then it gradually, different elements of that grouping, that is to say, institutional distinctions and intellectual distinctions and ritual distinctions and so on, these are gradually brought together. And then, quite later in this process, Laymen are brought into this process of sectarian division, such that they become members of the church that had previously been simply a clerical distinction, a institutional property distinction.

[03:41]

And now you have congregations of so-called then-believers, then-believers, and all the other denominators. So that was my basis. The basic thing I want to do is to suggest to you that then, as we come to know it as a particular tool and program, these are the products that many, many countries have graduated from. OK, with that. I haven't heard that one before. The wholesale marrying of priests is a very modest phenomenon.

[04:46]

It really begins in the 19th century and really takes off in the 20th century. Prior to that, in principle, Japanese monks, like monks everywhere in Buddhism, were supposed to be celibate. Now, like monks everywhere, They always had something on the side. I mean, some of them did. And there were forms of Buddhism, as there have been in other Buddhist countries, that allowed for a kind of middle ground between the laymen and the monks. And this was done in various ways. But there were, from early on in Japanese Buddhist history, there were figures who represented a kind of a lobity between a strict monastic institution and a celibacy and the ordinary lay life.

[05:49]

Sometimes these people are called commies. This is one version of it, anyway. Some of it comes from the word Kamenoya. These are people who take an original set up of the sangha. There were laymen and there were monks and then there were Kamenoya. These are people who took provisional vows. They're not sick people. They're distinguished. They took provisional vows. So they represented a kind of liminal state between the monks and laymen. And this became typically referred to as funing. Uh, in principle, uh, the central area stated, like an abyssal, from which you would then graduate into the beastly, or monster city. But it also became a lifetime calling, you might say, or, or a situation, uh, for many people. And so, these people had, uh, some rate of freedom from the rules, the 250 rules about the people that they saw in many cities, like Sullivan.

[07:00]

Now, first of all, the rules for the common era are supposed to be settled in one way or another. There are also classic people. This is not a Buddhist ritual or something, but a cultural or social perspective. You read the rules of a church, literally. or a holy land. But it is often applied to a class of semi-spirits. Sometimes they take in the four vows, sometimes they haven't. But they are the immediate creatures who specialize in catastrophe outside of the establishment of the creature, the monster. But please look, some of them are contemplative, who live alone or in small groups. But we are not directly associated with any particular monastic establishment.

[08:08]

We should be like Nietzsche for the Mao series and ... Others were like popular people who went among the public spreading forms of Buddhism and accepting it. And these people also would sometimes be married. I don't know what you would call it, who is operating outside the institution. they were seen as a threat to the power of the government, to the soul of the people. So there were, of course, a difference of interest between the community and the people, between the people and the specially organized, the fossilized and the organized community.

[09:12]

To be simple, without evidence of the length, the fact that we are persisting against them was that we have all the way back in the 19th century, something like that, the 18th century. Most of the time, when people are in trouble, they're in the forum with me, but in 2012, I did. I'm especially known for the pushing of things in the legislature, and even more common in the states than in the first half of the year. And it's what they're doing. And it's often said that we ought to be perfect to meet by a popular reason that is such regretfulness without the such kind of common criticalism within the far coming. So we have the, I want to be a questioner, we have the wholesome, political, public worrying of regularly ordained lunatics to be very modern. But the history of such people, such practice, is quite old.

[10:15]

Yeah. I don't know if you know a little bit about the history of our people. And it seems to me that one of the facts in understanding how we got from 200, you know, 16, 17, 19, 20 years ago, I think it's fair to say that the The leaders of the Buddhist Sangha had always taken a certain discipline. At first we don't know about individualization, but the things that have been considered

[11:24]

quite unusual for someone to put himself up like they didn't need it without having taken a seat. There's a much fixed sense of the precepts. And the notion that you should be a British cleric and have an organization of bodhisattva precepts, for example, you never thought it. Bodhisattva precepts were considered to be on top of, they were for both monstrosities. But if you were a monk, you were so because you took the 360. It doesn't sound like we kept them, but... Yeah, well, I was just trying to figure out how Dovan, sort of, because Dovan's project, when he talks about he's 16, and says he's out in China, found people he's never talked to before, he said, and that's in this interview, because it was kind of a very, what we did was do this, and he's on Utah, and it's sort of, what he says, where he got them, at the end, at the back of the one.

[12:29]

He's silly. They got them from a few months in China, and then they were sent to China. The crew themselves never had taken the foal into the ordnance. And does he go on to say that most people were like that in China? No, he doesn't say anybody's all of our nation, but he, and he was ordained by Asai, he spoke for the whole prefecture in China, and the Bodhisattva group there in China. But then Dogen's writings talked about these other formulations that just seem to have been given to more candidates they like, and as I said before, I was just trying to figure out how did we get there, and it seems to me that there's The possibility was that if you played with the common practice in Taino, they'd just have to take Taino, because once you took Taino and were a novice, then you were free from practice, you were free to go wherever, and there wasn't such an incentive to go on and do full form. So this is, bear in mind, a little different from the situation in Mario.

[13:31]

Right. Because they choose a world that's supposed to be solid and practical. Mm-hmm. The ten, I mean, the fifteen are a combination of ten and three and three. And the ten are the bodhisattva. Right. The mage, what they call the mages. Right. And monks and laymen both took them. But I think it's fair to say, I mean, they may have been accepting, but people who considered monks in China also took them. Yeah. the 250 precepts. What happened, one of the things that makes it so complicated is that the founder of Tendai, the most revolutionary thing he did, and it contributed mightily to the development of Tendai, the notion of sectarian differences between Japanese people

[14:33]

He introduced the notion that according to the pendai, his pendai, you could be a monk without taking a clinic with the people. You could take the ten major precepts and forty-eight minor precepts on the text that had been written in China back in the 60s. Net of Brahma. And he said that This was Hunyana practice at the end of the history of German, the authentic Mahayana, if not Pistachios anymore. They would take the Bodhisattva Precepts instead. And that was a major, major controversy then, around 800 exactly. And eventually, after his death, the government acknowledged, would recognize the possibility that they would recognize monks who had only taken the Bodhisattva Precepts as monks. And the rest of the Buddhist order was very absurd about it, you see. The old form of Buddhism.

[15:34]

So that, by the time Dogen comes along, now 400 years later, Sendai has its own ordination practices, separate from the guest of the Buddhist community. So you could be a Sendai monk, and the other Buddhists would say you're not a monk. And similarly, if you do a ten-dimensional look down, you'll know that the rest of the dissipation is going to dissipate. And you can see how here we have a very subtle and visual distinction between at least ten dyes and other years. And at the same time, there are different forms that take place within Tsingtao. Tsingtao is going to continue to take the full process. But they're added on top of that, initiating Tsingtao's dissipation. And if you didn't have race, you couldn't operate since then. You couldn't study sooner. And that meant you couldn't live in single entity system. And here, so here again, you have a literal separation or on the other forms of this.

[16:38]

So you can see that here's one of the major people that is leading to the foreign denomination decision, where you have literal distinction. He can be in, he can be out. And that's very usual. China didn't come up with this type of thing. What do you mean, what do you mean? If I say that as a word, last time I kind of carried off, or I can use that word, carried off into other US institutions. He won't even get this because he's going to have to eat this out. Right. But there are also going to be a lot of people who can't go off and on. And you're the same now. I'm not even going to. I think you should have raised it both, but usually you just be the gentleman for one year and have to ask the questions.

[17:42]

Perfect. What I wanted to do today, actually I wanted to do it last time, but because of him, I didn't do it. And that was to shift from the sort of institutional talk, like the institutional historical talk that we did last time, to talk more about ideas. The idea of the Japanese Buddhism that things may diver in the way in which the founding of Zen in Japan as an intellectual possibility, like a religious possibility, gets shaped. And I talked last time, just at the end of the hour, about the fact that Japanese citizens, Japanese Zen, actually was known in Japan well before we think it was transmitted.

[18:48]

Remember I said that thing about how he got to, in effect, both more and less to the transmission rate than the 10 rounds they usually think. Less in the sense that it's not that there was a clergy in then school in China that wasn't transmitted for 400 years and then popped suddenly it came in around 400. But that there's less then in China than they usually think. Let's say there's then books there or something. then rhetoric and so on until much later than the U.S. at the same time there's more in Japan since it goes forth and that rhetoric was known in Japan from very early on from mixed origins around 800 it was known within the context of what you might call the mainstream of Japanese thinking during the Heian period and that mainstream was provided by a kendai, a sceptre, introduced by the man we saw last night, Saito.

[19:59]

And remember I said, Saito came back from China and showed that he had poor lunges. He had kendai, he had, that's a character that's called mikyo in Chinese, he had dread and he had delirium. And his form of Tendai, the difference from Changdi Tendai, in that it seeks to embrace all forces. In some sense of truth, that he himself never created. Saicho died without having created a Tendai system. But his followers went to work to try to build a Catholic system of Buddhism based on the Lotus Sutra and the Tendai, any Tendai doctrines. that would embrace all the different aspects of the Buddhism that's like they claim to have inherited. And this system is primarily, although it has Venn and Binya, Bill Gateswood, and their important elements that we'll see in our story later on, this system is primarily ten didactics

[21:18]

galactic doctrine and practices, with esoteric buddhism on top of it. And the syphilis of the whole is sometimes called thymusis. Thymus is sometimes also called thymusis. Thymus is called esoteric buddhism. which is $10 in this case. And that's the price we could get. Now, this system has the third-order doctrine and the logistics of the one vehicle. So it precisely embraces all of duty, accounts for all of duty. And it does so, and it's typically the case in such scholastic systems, by slanting them. The sundai itself had a system of four basic levels of types of buddhism.

[22:22]

So down here you have singhayana, singhsat , you've got singhayana buddhism. Then you've got a kind of traditional sundai called mahayana buddhism. Then you've got a full mahayana buddhism. And up here, in this system, you've got . So for example, among the people who work in this kind of system, they would say, hearing is all the Buddhism before the learning system. So Buddhism does not seek to make . These are people who seek to make good things. There are kinds of Buddhism that does not acknowledge that everyone is supposed to become a Buddha. You see the Buddhism for the Prabhupada? Don't you see? Our heart is for that. Only then is there a kind of Buddhism of the Bodhisattva who seeks to become a Buddha.

[23:32]

That's the kind of Buddhism you're talking about. Only then is there a kind of Buddhism here of the Buddha. Now what is that Bodhisattva? This is a long theological debate that worked out in China. It's expected that Mahayana thing is divided into two levels. The type that makes it. It starts from the assumption that they are not good enough. And then there's the Bodhisattva thought, why would he could be comfortable here. That's one style of Mahayana. The Bodhisattva idea there. And then a style taught in the second half of the That emphasizes, and it's released, I believe, something like that, with many other facts. So that's why it's the ideal retreat of the individual practitioner on the book. Thousand Mahayanas, I don't know if that's right, they all have a different nature, and that the practical difference is who is to utilize that theory, to find it, and put it into practice for us to labor in it.

[24:33]

And that is pre-faceted for Mahayana. So that is the tie, the epithet On top of that, in this kind of thinking, was what is often called in Tendai dogmatic, . Now, this is a hermeneutical technique used by the Tendai to say, OK, here's your theory. What do you do about it? In other words, how do you detect as a practitioner and not as a philosopher?

[25:47]

What do the various theories and things tell you about what you ought to do as a practitioner? That's just way of reading that, where, say, trained by philosophers will give you all the different systems or outlines, you know, what it means for an ordinary person to be a Buddha. And then they say, now let's put such a subject of practice. What kind of practice could you do? that type of short-term perspective. What will this kind of think of? We've got to put them on the last level, the highest level. In other words, instead of putting them in special labs, asking another kind of question, they said, this is your highest success. The perspective is that, please program this over here all Thursday, and look at how you expect that, what you feel about it. And so we'll be offering these twin values, the synthesis that was created in the past. That's the way of thinking. That is to say, how do you look at the mind? That's the thing identified, the . Those weren't the individual .

[26:52]

But by this time, . You know, the traditional ,, this would mean, let's have a . You're told that I practiced it, the four samadhi . That is to say, are different types of contemporary practices that we use to utilize the Tendai. Now, in Japanese Tendai, they think they won't do it again, but they also are with all the practices that are coming to India, have come from India to China. I actually find that the Tendai system that we're talking about in the study has reached 60. The practical defective is treatment. What's that? What are the three cons? Basically, the three myths we've got to say on the same three times.

[27:53]

What are the three things that we give to ourselves? What are the three forms? Body, sleep, and thought. We have three types of assets. body, speech, and thought. Now, the esoteric condition, as we've so often done, with human qualities and genetics, it's really just over a million, the qualities that I've seen with a patient. So that, and they're called the three mysteries, or scriptures, that the Buddha also engaged with his body, bodily actions, speech, and thought. And our job, who they are, identify with the data. If we perform the good act, as opposed to the bad act, but we are active in the good act, how do you do that? Do it through literal means, don't pick up the term literal means. So for the body then, move it up.

[28:57]

Right? There are primarily people who come from all over the country. I know we hear a lot from Japanese people and their friends. But that's also because of the COVID. We are just like people passing death dreams. They rain from After us, that is to say, physical parts of the soul is like all the conditions for choosing between the soul, two of the most honest ones respectively are the epitaphs to which we require the horn to get to the heart. Through which we symbolize the way in which people say, well, you can do your own part, but go with your body line as you click the button. And then through this mantra, And in fact, . And finally, . As you know, it's sort of like a Tibetan concept, basically, that is to say, visual representation of the person.

[30:37]

With you, they're internalized, so you can perceive it. You can verify that there's a certain technique to be able to visualize, internally visualize the stuff that they're producing. and then move the ballast in there. And that's why you thought that this was certainly going to be partly on the three of these for all of us to learn to move the ballast in there. For those things, we find it very difficult to find that only in our people. And this is going to be, of course, a higher form of template. That's the system, a very arcane, complex kind of system, which I think it's fair to say in and of itself, left alone like this, is really limited to a very small elite circle of people who are perfectionists at doing stuff.

[31:43]

That's a system that's been placed as, you might say, the denatured orthodoxy of Japanese Buddhism throughout the Heian period. Questions about that? Yoga? Yoga? What do you mean by yoga? Hatha yoga. Hatha yoga. Yeah. Those would be associated with the body. Yeah, and the one thing that it seems, and here was an approach that tried to form a unity between the theory and practice. And so there's one question in terms of, I mean, I thought it was an unanswerable question about whether it succeeded or not in trying to do that. But another question is, Can you relate to this at all in terms of modern kind of epistemological methods of trying to understand realities?

[32:53]

Or is it so far separate from kind of modern philosophical questions of how we start to understand or associate reality? Or is it far removed from that in terms of trying to understand it? Is that clear? Well, I'm trying to think what it is that... Is there one modern way of trying to understand and associate reality? It's not one, but... It certainly has a lot of epistemologies built into it. Buddhist systematic philosophy has tons of epistemologies. That's the process divided between the right and the wrong as well. I might say, is there a rational element? you know, as it comes to his distance. It's in the way he just sees. And he tends to understand ourselves in the way he just sees reality.

[33:54]

A way of mediating the world. Anyone want to jump in? To me, it's a highly, highly rationalized It depends on what you mean by evil. It's, in some sense, a medieval system. So you may find it is somehow failing to take seriously some modern or postmodern doubts about the constructed nature of knowledge and so on. I'm not saying that's what we're trying to get at. It's a very highly rationalized system. that seeks to combine theory and practice. And it has built within us a possibility of perceiving, say, some of the things that we might find as merely medieval to epistemological use.

[35:00]

In other words, you can't say, well, what are the Buddha and the Pantheon and the Mangala? Well, they're actually projections. You know, this whole thing of italia. There are a set of techniques whereby, that are therapeutic, but they're not absolutely descriptive of reality. I don't know if there's an explicit question you're wondering about. You know, I think there's sort of like an element of how much, uh, uh, he tries to remove, I don't know, some kind of ideological aspect of any discipline, basically, that, uh, Well, I'll have to think about that. We're together on that. I don't know how far we've started over. Another way to come at it is to look at how we view knowledge now and what we see with this kind of technology today.

[36:05]

Uh-huh. You know, mostly what we rely on is people such a way in academies and legal and stuff that they don't, they don't have the, the credible technology for, for the people So to some extent, people who were sitting in the room and stuff would struggle to move when they were in the room. But then they went out and maybe got together and put it all together. We did all this stuff. And this is where it started. Yes? Well, I think in a sense, really doing all those tasks with ourselves, they were here at FinTech. We do these models and models in a way, so it's like they're just giving me a body of these services.

[37:06]

It's easy to replicate a model that transcends that model. It's like if someone drops away and you are Buddha, or you are not Buddha, you're just business, you know. So that's probably how I think it relates to practice. It's actually very active. I don't think it's some kind of strange, you know, weird, you know, kind of thing that people believe in, you know, Shambhala or something like that. But when it does happen, we're at that place of Shambhala. You know, we all, you know, do what it is. It's really good. Well, I'm sorry, mandala. I think service is a mandala. I think service is the actual living mandala that we participate in with our body every day. The position of the priest in relationship to the congregation, the sangha, it's sort of like the Buddha, Dharma, and Sangha all be played out in a kind of union, don't they?

[38:07]

That's something that's my personal situation. Lord, Yeah, I mean, we want to watch it. We just want to talk about it. Yes, yes. And I hope we will get to the relationship of this exam. Well, one of the things you should understand historically, and it bears directly on the structural relationship of all this, and that is, how do you use the Sun Tzu's power? Do we tunnel to it? The process of doing reinvigoration is increasingly on the top. In other words, it's a pseudo-systematic whole, as far as I see it. But increasingly, the emphasis is on practice. Museums read, Japanese read, religious reality.

[39:09]

What do we do with that? And as you very well imagine, the colonists that the system had for its classes was highly sophisticated, high technology, technology in the colonies. Alternatively, the kinds of ways of putting into practice the identity of the human individual is home to three certain ways of practice. And one way of understanding what's happening in what they call the Newly Common Creative League, that is free, then good, kind of good, and that starts up, because it's pretty similarly important across the big two countries that are going to be coming in, is looking for ways to unify it and make it more successful. To simplify it. and to make it more practical, really practical for a non-physicist. Well, they begin to focus then on various Buddhist techniques and technologies that will, so that you can reach out to people and people say,

[40:30]

experience this sense of being a Buddha already. Most of us, of course, need to feel that. People who have a particular style, they start from what seems like the opposite sense, meaning the impossibility of becoming a Buddha. That's why Moscow, the last days were important. They start from saying, In effect, they draw a shot discursively through all the philosophies, all the answers, and they say, look at the opposite side. People are not getting anything out of it. They're going to get a residual mumble jumble, who's got all sorts of stuff going on about his high-graded philosophies, who say they're all big business. No one is actually experiencing the bliss, let alone the extraordinary power and the goodness. And no one can, because you live in the last period. You live by definition. So what do we do in this situation?

[41:35]

They put all their efforts on this question. What do we do now? They set up the question by mentioning the question. They solve the question by using the Buddha Amida and other powers. By saying, we are saved by the Buddha's deeds are accurate in this I'm so picky on it. It's like, everyone who has faith in me can experience, can accept the bliss of goodness in my service. So, come to me. In other words, the practice does not require all these expectations. It doesn't really require ordinary goodness. It only requires this surrender. Surrender of that self that is separate from the good self. And you are with the patient. And the surrender is the state.

[42:37]

You can see how structurally, even though they start from the premise of case extension, they're really looking for a fact to see if you can surrender the sense of yourself that you are not a person, that you are not safe, that you need help. Divide that up. So, a whole section of theology is all around this. It's a very classic book. The most classic one for ordinary people because a lot of people, especially like me, are not going to run around calling it a good book. And they really, simply mark the number on the book to justify it. before you actually practice it. Faith is just like a practice. Right? There is a practice, a practice of faith, which is no more interesting. But if you're still on this, it is worth it. Yes, 300. Oh, is it interesting? I mean, it's quite, it's really, it's really exciting when you realize that you have to do that.

[43:41]

Of course. Yeah. That's the word I'm using. Yes, of course. That's what everybody's talking about. Well, there was... Somehow, it kind of turns in the past, I think, We don't need to. We actually do have to leave one from other locations. Right. The party is in effect. The party is in effect. where there is a torrent of foliar in this body, and this place, the Sahara, you know, everywhere you have to go to see the ramparts, pretty close in the west of Africa. But we do look at it, I mean, psychologically, it has this kind of power. That is to say, what they're looking for is consolation, that we are not fun. And if you have that consolation, you can live with this, You could live in a sort of habit-based way, even if you like, pipe.

[44:48]

And that becomes an interesting kind of shift. You'll see also in another form, this sort of what we'll call the mollusk approach. that you use the initial fantasy in the Mishida, too, that we see in other reformed verses of Tendai, where faith in the Lord's picture really affects us as a human. In effect, the power of the Lord's picture reflects that if you have faith in it, even if you don't understand it, it has a philosophy here. Faith that The eternal body of Sakyamuni Buddha is taught in the Seven Hats of Lotus, in the Sakyamuni Sutra. If that eternal body of the Lotus are Sakyamuni's population in this year, then you can participate in the enlightenment of that body.

[45:49]

Truly faithful, isn't it? And the practice now is not trying to save yourself, but solidating the spirit of Sakyamuni Buddha and save us all through the realm of light, by spreading the Nagasthita, by worshiping the Nagasthita, by chanting the title of the Nagasthita, not your own Nagasthita, not your Nagasthita. Again, a simple mantra that is expressive of your conviction that you had already achieved, that you are at this point in your life. An Arab has studied theology and he's confused, like, what is pure land and how is it related to this world? You know, it's a big theological issue. It's associated with all the different philosophies. Maybe to say they draw on different aspects. Some will have yoga, travel philosophy, and emptiness philosophy, and a lot of different stuff going on in the technical theology.

[46:51]

But, in addition to that, you might say, while the monks are trying to work out a system, there are ways. telling people, you can be Sri Lankan Buddha, whether you're a monk or a layman, whether you're a sinner or a saint. And in fact, it's especially good for saints. What I find interesting about Sri Lankan Buddhism is that, you know, it's based on the word itself, which is very sort of inclusive. I think that that's about one vehicle, and anything can be included in all of that. And the way they express themselves Yeah, well, that depends on how you read the lotuses. You can read the lotuses by saying you are all one vehicle, but then you can also read the lotuses by saying And those people who understand the one vehicle are completely different from those who don't.

[48:08]

And the people who are interested in this comes in approach to Buddhism, practice to practice Buddhism, tend to use the Lotus Seeker as a tool. That is to say that the main thrust of the Lotus Seeker is to look at the students as those people who understand the Buddha's true message and those as taught in the Lotus Feast, and those who don't. And the Lotus Feast itself is a highly paranoid text, right? It's always talking about those people who slander them, those people who reject them, right? Those people who say that we're heretics and so on. Ignore them. They will rot in hell. Trust me, you know? And you just go ahead, you know, with the Lotus Feast, in the face of all this anti-Lotus Feast stuff that you should be hearing. So, This is a text that, while it says we're a whole one vehicle, he's very aware of being one vehicle by itself, over against all the people who had many vehicles. And the theology also has things of both sides.

[49:10]

If you look at the classical, pendent use of the legacy, it really has two sides. And you can see, this is a very important point for understanding why the legacy is so important for the development of Buddhism in Japan, including Zen. And that is the famous parable of the cart in the Logosiko, right? Where Odai's house is burning, and he wants to get his kids out, and so he gives them, he lies to them, and says, oh, that's all he's got to do for you, right? And so they run out. And he gives them different kinds of, he promises them different kinds of toys, according to what he knows they like, to get them out, that's what he's thinking of. They get all three out. This refers to the different vehicles. Car. Okay, and then when they get out there, of course, he didn't have any cars, but he's this guy, and so he buys a beautiful big car. And they all love it. And then the theologians say, are there four cars in this story?

[50:13]

There's a beautiful big car, so he's either not doing the best, but he drops the car, and he promised to run a big fish, or is it It's not. And the ten varied traditions say it's not. It's the Buddha vehicle, not the Bodhisattva vehicle. You know they're not ranging still, right? The Bodhisattva vehicle is considered a lesser form of Mahayana. And there's something called the Buddha vehicle, which was not imagined actually in the movie, but was developed by the the latest history science. And it becomes in Seidon Buddhism, or Hwayen Buddhism, and in Senkai Buddhism, in Chan Buddhism, all of them want to be the Buddha vehicle. Now, and that Buddha vehicle is said to be the sudden vehicle. Sudden in the sense that it's not changing a person from a human to a Buddha, it's changing a Buddha symbolically. In other words, it's based on the identity of the Buddha vehicle. Yeah, all middle-class people are supposed to look down on you.

[51:19]

Yeah, right. And somebody... Right. Right. Somebody made a comment the other day that the idea that by drawing, you can draw people in by promising them worldly benefits, being a scientist, that then as they own everything, they're understanding that it's in space. And my conversation with people who have been doing Yeah, it allows us now to see that they're authentic. But you know, in the process of doing that, We are, in effect, denying part of their, one part of their meaning of their faith.

[52:39]

If you really have faith, if you are identical with the Big Bang, why not go for worldly benefits? Well, that's what the Calvinists say. You know? Salvation is not our issue. It's how we live in the world. Whereas you would like them to say, well, not you, it's the other way around. We want to step back a little bit from that. It's too formal for what you might call Protestant faith, or denial of love. But if you take that really seriously, and you're living in faith, there's no room to include yourself. Except when you do stuff the way you are. Why not then direct it as to who you are? From that religious perspective. You can't be actually a visible sinner, however, if you get away with it. But there's certainly, of course, these assumptions.

[53:43]

For someone who has UFOs who are not, really, I'm making a toast to that. Yeah, I'd give a terrible comparison to Calvin. Okay, well, that was just a provocative issue. I figured we'll get... We're based on very different sets of assumptions, you know? Yeah. Certainly it can be, depending upon the agency. Right. But I think the Rams I hear behind it was a highly sophisticated theologian. But here again, is your defender of the deeper meanings of these practices, and I'm trying to emphasize the degree to which practices which were quite sophisticated, you know, in theological terms, made Buddhist practice accessible to people.

[54:52]

in ways that it hasn't been in the months. We're going to have to mask it. It's a sophisticated theology. You know, the way it's been brought to me by some people, it's like, you know, joking about not doing it, so how do they participate with that? If you actually manifest this practically, so when you watch people, it has to happen. You know, I mean, a lot of it. It's like, if there was that idea behind it. Yeah, that's what I'm saying. I mean, it's different. It's different. I have been doing this year after year after year. I have an understanding, I think, of practice that I respect. I can't think of a technique that I'm not believing in. Okay. Let's all agree we justify. Let me add one other tactic. And this is deeply, this is not, there's a venial movement that takes place at the end of the Heian period and throughout the Kamakura period, alongside these very countless popular movements.

[56:07]

And usually it's understood to be simply an attempt to reform the monitors. In other words, let's get back to basic practice, a conservative kind of religiosity. Okay, let's go back to teaching at the end of the 16th century. But in fact, if you look at the Jinnia teachers, they are very often, there is that element, right? But they are very often doing something with Jinnia that is a thing to what we say along the lotus reformers to do. Namely, they're taking that into the street. By saying, to take ordination in Buddhist, this is self-sabotage. To go through the ritual practices Or the initiator leaves himself to be saved. In other words, it's not that you get initiated into something and then it works again. You are already at the... All you need to do is confirm that, ritually confirm that, through undergoing right coordination, initiation, etc.

[57:11]

And so you have a movement of people who are giving ritual practices, what were originally monastic ritual practices, And they would have mass initiation meetings. They'd ride into town, and they'd set up a meeting, and they'd say that everybody's going to get initiated into Buddhism. Everyone's going to be ordained. And we'll make a record of that, and we'll give you a certificate of that. And we basically work up the certificate, and... as a symbol of your having been saved. There's a similar kind of thing going on. Well, all of these, my point is, all of what they're getting is a movement whereby Williamson was looking for ways to practice what Williamson calls Buddha practice.

[58:12]

Not human practice, but Buddha practice. When you can understand the religious life, it's a clear and a very significant one. It's a form of practice. Our eyes are closed, being with stressors out there. We ought to lift them up out there. But it's... Isn't there practice in Paso, or is there practice in ordinations such as that, that still supports Levon, or is it even true? Levon, they go about it, it's lowering arms on these, I'm going to talk to them today, not, maybe not to them, but lowering arms, reading in, Uh, the different schools. It's going on at . It's going on in what's called the northern . It's going on . There's a lot of different people using the celery plant as well. Okay, I'm going to mention another alternative, which is dense.

[59:15]

We could teach it to the next class. And then we got that off the desk. A simple meditation practice on the third aisle. We'll do that. We'll do that after the break. Finally, please. Let's say five, then we'll do it again. I think Roger's brain, though, when it's not late, so if you can't put him on, it'll be easy. What? What? What? Yeah, it's funny, I was just scared. It was funny, I was just scared.

[60:32]

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