Today's the first birthday. It is the first day of my seminar on the history of Japanese solo dance. So tonight, anyway, I would like to just instruct, I would like to say about just the introduction of solo Zen and the characteristics of Dogen Zenji's teaching. Usually, when you say Zen Buddhism,

[01:05]

the classification of Zen Buddhism is represented by three schools. One is Obaku, one-fourth school, Rinzai, and Soro school. This is a common knowledge. Strictly speaking, Zen Buddhism is divided into 24 factions. Is it correct? Faction? Which brought from China.

[02:06]

Among them, the 21 factions belong to Rinzai school. The three factions belong to Soro Zen. The three factions of Soro Zen Buddhism brought from China is the Soro Zen which Tomyo Enji brought from China in 1348. Enji.

[03:19]

Tomyo Enji. Zen. The second is Soro Zen which was brought by Toyo Eiyo. Toyo Eiyo. Toyo Eiyo came to Japan from China in 1551.

[04:46]

In 1551, Toyo Eiyo came to Japan from China in 1508. He was at that time 26 years old. I don't know how old he is. Toyo Eiyo. The third is Soro Zen brought by Kigen Dogen. Kigen Dogen. He came back from China in 1227.

[05:49]

Toyo Eiyo. After his coming to Japan, he was the abbot of Kintoji Temple, Manjuji Temple, Toshoji Temple, Jifukuji Temple, which all attached to Rinzai school. Also, Toyo Eiyo came to Japan in 1351. After his coming to Japan, he became the abbot of Nanzenji Temple, Kakujiengakuji Temple, Tenchoji Temple, which all attached to Rinzai school.

[07:09]

So from this point, they both didn't work out themselves for the development of Soro Zen Buddhist teaching. I think in about 16th century, both factions of Soro Zen brought by Tomyo and Toyo completely disappeared. From the Japanese Soro Zen history, only Dogen's Zen has been left up to now. Tomyo Enichi and Toyo Eiyo both belong to the Zen master Wanshi's line of Soro school.

[08:25]

The first one, excuse me, the Tozan I-chan, every morning, the lineage of Dama lineage in the morning service. Tozan Jokai, Tozan Zen master to Tanka Shijun, Tanka Shijun Daiyosho, Shijun Daiyosho, he had outstanding two Zen masters.

[09:41]

One is Choro Seiyo Daiyosho. Choro Seiyo, the other is Wanshi Shogaku. Shogaku. The Zen master Wanshi Shogaku is one famous Zen master who compiled 100 koan with the appended verses. It's called the 100 koan of Wanshi Zen master.

[10:47]

So the Tomyo Enichi and Toyo Eiyo both belong to Wanshi's line, Wanshi Shogaku Zen master's line of Soro Zen. And Kigen Dogen Zenji belongs to the Choro Seiyo Daiyosho line of Soro Zen. So the relationship between Choro Seiyo and Wanshi Shogaku were the Dama blood. Choro Seiyo is the Dama elder blood. Wanshi Shogaku was the younger Dama blood.

[11:58]

Are these Chinese? Yes, Chinese. Oh, I'm sorry. Tomyo and Toyo, both are Chinese. Chinese Zen master. And they got their Japanese citizenship after that. I'm sorry. Based on the way of Zen teaching based on Mokusho Zen.

[13:04]

Mokusho. Mokusho. Mokusho Zen. Mokusho Zen. The type of Wanshi Shogaku and Choro Seiyo Zen teaching is based on the Mokusho Zen. Moku is silence. Silence. Sho is illumination. Illumination. Illumination. Zen is Zen. Well, it is Dai E Soko Zen master who opposed the way of Zen teaching emphasized by Wanshi

[14:26]

and Choro Seiyo Zen master. The Dai E Soko. Dai E Soko. Dai E Soko. Dai E Soko is one of the famous Zen master belonging to Jinzai school in China. Particularly, he was famous for establishing the system of koan practice. Koan practice. So he is Dai E Soko. He is very famous Zen master. He belongs to Engo Kokugon.

[15:33]

He was a disciple of Engo Kokugon who compiled 100 of the koans with the appended verses which is called the Brooklyn Record as you know. It is very famous. Dogen Zenji, if you read the Shoppo Genzo, Dogen Zenji really strongly criticized Dai E Soko's way of Zen. Of course, when Dogen Zenji went to China, he practiced all kinds of Zen which is called Five Schools of Zen which was flourished in Sun Dynasty in China.

[16:39]

Particularly, Dogen Zenji practiced the unruly guidance of Musai-ryoha belonging to the Dai E Soko's line of Jinzai school. So he knew, Dogen Zenji knew pretty well what Jinzai school's way. Anyway, Dai E Soko also criticized very strongly Soro Zen. Very interesting. But unfortunately anyway, the Dai E Soko practiced under the guidance of Tozan Dobi. Tozan Dobi who was the disciple of Fuyo Dokai Dai Osho

[17:41]

belonging to the Fuyo Tozan Dokai's line of Soro Zen. So the Dai E Soko, even Dai E Soko practiced under the guidance of Soro Zen master. Dogen also practiced under the guidance of Jinzai Zen masters. But still, they each other criticized Soro Zen and Jinzai Zen. When the Dai E Soko Zen master practiced under the guidance of Tozan Dobi, he asked Tozan Dobi to admit him to have the Dharma transmission.

[18:51]

But Tozan Dobi didn't admit him to give the Dharma transmission because he was not mature enough to do so. So after that, Dai E Soko Zen master visited several Zen masters belonging to Jinzai Zen. And every time he asked the Zen master to receive Dharma transmission. But every time, all Zen masters refused him to give Dharma transmission. The Dai E Soko's, the emphasis of Dai E Soko's teaching is on the way of self-realization and self-enlightenment.

[20:06]

It is called Jisho Jigo. Self-realization, self-realization and self-enlightenment. Self-realization and self-enlightenment means to experience realization and to attain enlightenment by yourself. By yourself, because Buddha nature is present in every person. So Dharma, Buddha nature is not something received or given by teachers. So you have already Buddha nature. So you should practice meditation by yourself and attain enlightenment anyway. So according to this point, the Dai E Soko's point was that it was not necessary for you to practice under the guidance of teacher.

[21:26]

Because wherever you may be, you can do the Zen. So you should go to anywhere as you like. In the heart of the mountain or in the city, in the middle of the city or in the country wherever. You should practice the Zen day after day by yourself. Then you can attain enlightenment, you can experience realization. Because the Buddha nature is present always in every person. Well, but Soro Zen particularly emphasized by Wanshi Shogaku and Choro Seiyo, the master, is little different from Dai E Soko.

[22:31]

Of course, it is true that Buddha nature is present in every person. But you have to practice the Zen under the guidance of teacher, right teacher. Then even though you attain enlightenment under the guidance of Zen teacher, it's not good enough. It's not good enough. The Sancho Zen master belonging to Rinzai line, who was Rinzai's disciple, Rinzai Zen master's disciple, asked Zen master, what kind of food does a golden carp eat after coming out of the fish net?

[23:47]

In other words, what kind of food does enlightened man eat? Because he is saint. Saint must eat something special. Not rice, not pizza, not vegetable, just water or mist and so forth. At that time Zen master says, I am waiting for you to come out of the net. Then I will tell you. Then he was very angry. Angry with Zen master because Sancho said already, I am enlightened man coming out of the fish net. It's called enlightened man. How wonderful he is. So he really was angry with Zen master.

[24:51]

He said, you are great Zen master who has 1500 disciples but you don't know exactly what I meant. Are you sure great Zen master? Then Zen master wasn't angry with Sancho because this Zen master's name was Seppo Zen master. Seppo read immediately what the monk Sancho was thinking. Because there is huge stubbornness of ego attaching to special stage of enlightenment. But at that time it's very hard to live in this world sharing your life with all sentient beings.

[25:58]

Because you are always staying on the special chair which is called enlightenment. You cannot stand up from the chair which is called enlightenment. At that time you are very big troublemaker. It's true. Whoever you are, you are Buddha or you are ordinary person. If you sit constantly on the chair which is called I am deluded man. So you completely disappear. You lose all energy of living in this world. Because you are always compared with Buddha. So I am bad student of Zen. Or even though you sit constantly on the chair of enlightenment.

[27:02]

It's also you are big troublemaker. So anyway, whatever you see, delusion, deluded man or enlightened man. Sometimes it's alright to sit. But as soon as possible you should get off. You should get off, stand up and stand up from the chair of deluded man or enlightened man. Then at that time your life really works with people. For instance, I mention very often to the students. If you get the degree of Ph.D., medical Ph.D., you are great man. Particularly in Japan, if you get the degree of Ph.D., you are great person. Which commands respect from others. Very natural. Personal quality doesn't matter anymore.

[28:05]

Just degree of Ph.D., so you are great man. But if you sit on the chair of Ph.D. with taking pride in your position and degree or fame and so forth. Your stubbornness of ego prevents. Prevents from letting the beautiful flower of your life's force bloom. It's very hard, bloom. It's very hard. So, because if a patient doesn't respect the doctor, Ph.D., Ph.D. medical doctor. If they don't respect you, you are really angry. Why don't you respect?

[29:07]

Why don't you do gassho? I am Zen teacher. But in Zen Buddhism, of course, there is rank. Zen teacher, student. But when you see the Zen teacher, you wake up. And do gassho, respecting him. At that time, your sense of respect. Respecting the Zen master occupies whole world. This is respecting. Respecting Zen master. When you do gassho, gassho completely occupies whole world. But when you do gassho, you do gassho with, Oh, well, I don't like him, but he is teacher, so why don't you bow? This gassho is, just occupies you.

[30:11]

That gassho is faithful. Troublemaker. Cause of troublemaker. When you do gassho, just do gassho, filling to the full the immensity of universe. At that time, gassho is really steady. Wonderful, beautiful. Then, when the person sees your gassho, he might be impressed by your gassho. Yes, even though you don't say anything, how wonderful gassho is. So, that's why, suppose the master read immediately the feeling of sensual Zen master. Then he said, Well, I am, oh, I am sorry. I am this old monk. This old monk might misunderstand what you meant.

[31:15]

Then he said, I am pretty busy with taking care of temple affair. Bye-bye. Correct? So, to be busy with his temple affair is living aspect of enlightened man in dynamism, in his daily life. Cooking, and chanting the sutra in the morning, sleeping, working zendo, whatever this he does, his daily life is really based on, his daily life emerges from enlightened man. So, at that time, suppose that master doesn't stay, doesn't sit on the particular chair, which is called enlightenment.

[32:17]

So he said, I am pretty busy. I am sorry, this old man, old man, is pretty busy with taking care of Zen affairs, temple affairs. But sensual Zen master didn't understand. Well, in sorrow Zen, not sorrow Zen, Buddha's teaching, according to Buddha's teaching, Buddha says, you are Buddha. You are Buddha means that it is sure you can attain enlightenment through the practice, and be free from the particular position or stage of Buddha. If you become Buddha, if you attain enlightenment,

[33:20]

you have to be free from stage or position of enlightenment. At that time, your life is really working in dynamism in your daily life. So, sorrow Zen, why is it that Buddhist practice must be done under the guidance of teacher? Under the guidance of teacher, you practice sorrow Zen, and it is sure you can attain enlightenment. Then after attaining enlightenment, your practice starts exactly. That is the first, the beginning of, beginning of the true practice starts from the stage of attainment of enlightenment.

[34:23]

You have to continue to practice until you become completely one with your teacher's lifestyle. So, Dogen Zenji said, the true nature, the transmission, dharma transmission is that your true nature, your own true nature is not true nature. But you should receive Buddha's true nature. In other words, you should receive teacher's true nature. It means that you shouldn't understand Buddha's teaching in your own lifestyle,

[35:27]

in your own style. You should completely throw away your own lifestyle and become one with teacher's lifestyle. At that time, teacher knows it is time when you are qualified to receive dharma transmission from the teacher. Then he gives dharma transmission. It is the ceremony of dharma transmission in Soro Zen. At that time, you are not you. You are teacher. You are completely teacher. Teacher is not teacher. Teacher is the disciple. Disciple is completely teacher. Teacher is completely disciple. No separation between disciple and teacher.

[36:29]

At that time, you can't trust, you can't believe in your teacher from the bottom of your heart. Teacher trusts his disciple from the bottom of his heart. This is very important. So, the Buddhist practice is not to attain enlightenment by yourself. To attain enlightenment under the guidance of teacher and by throwing away your one's own style and becoming one with teacher's style. Right? Teacher's style. So, at that time, you must be stupid.

[37:38]

If you are clever, if you become a clever person, it's very hard to become one with your teacher's style. So, teacher also must be stupid. At that time, teacher really can plunge into disciple's heart. Sometimes, teacher doesn't sit on the Buddha's chair which is called Zen Master. He becomes a student. Student sometimes becomes teacher. And also, the Dai E Soko emphasized on the way of Zen practice which is called

[38:40]

Kanwa-Zen Kanna-Zen Kan Kanna-Zen Kanna-Zen It means that you should use koan. You should use koan for the the Zen Master should use koan for the Zen students to reach the goal of Zen practice in order to go beyond discrimination. Discrimination.

[39:43]

Then, Rinzai Zen Master gives koan. First koan is said to thank the question nothingness. The koan of nothingness is to carve the stubbornness of discrimination. Thoughts, ideas, notions. But sometimes Zen students misunderstand sometimes the carving of discrimination. To carve discrimination means not to carve something particular. It doesn't mean

[40:49]

to understand that teaching after one's own excuse me It doesn't mean to understand that Buddhist teaching after one's own style by a person who has been learned it under the guidance of right teacher. But to throw away one's own style and to become one with teacher's style is called to carve discrimination. So until you become exactly one with a teacher's style you should

[41:52]

continually practice. So in comparison with the Daiei Soko's way of Zen teaching based on Jisho Jiko self-realization and self-enlightenment and Hanwa Zen practice Zen Buddhism according to thinking of Koan there is another way of practice teaching which is called Moksho Zen emphasized by

[42:52]

Wanshi Shogaku and Sinketsu Seiyo Zen Master. Mok of Moksho means silence Sho is illumination Ah Well, there is a story Gassan Zen Master who was one of the disciples of Keizan Jokin the founder of Sojiji Monastery in Japan asked Keizan Zen Master say something

[43:58]

beyond discrimination good or bad At that time Zen Master Keizan Jokin didn't say anything at all and immediately left for his room Then Gassan Zen Master didn't understand why Keizan Zen Master didn't say anything at all and left for his room One day Gassan Zen Master sat meditation Then Keizan Zen Master asked him say something beyond discrimination good or bad

[44:58]

Then Gassan Zen Master was great Zen Master who mastered the teaching of Tendai school According to the teaching of Tendai school, Tendai Buddhism he tried to say something beyond discrimination good or bad The moment when he was about to say something Keizan Zen Master made his mouth close Then at that time he understood Aha! That's why Keizan Zen Master didn't say anything at all and left for his room When I asked him say something about beyond say something beyond

[46:03]

good or bad Something beyond discrimination good or bad means to be neither good nor bad What do you mean? Can you say something? Beyond being neither good nor bad Who are you? Are you good spirit of Zen students? No Are you bad spirit of Zen students? No Who are you? At that time

[47:03]

there is nothing to say nothing to say If you at the moment when you are tied to be good Wow! Wow! It means that that good spirit of Zen students is like a ghost like a ghost which is called good spirit of Zen students Ghost is what? What is ghost? You can't grasp in your hand You cannot see a ghost but a ghost really exists haunting over your head in front of you every day

[48:03]

day after day Rakuho Rakuho one day the Rakuho the monk the visited the Katsan Zen Master that time he kept standing without respecting him according to the custom in China

[49:04]

when you visit Zen Master's temple you have to show first you have to express respect to Zen Master with bow but at that time Rakuho didn't respect didn't express respect to the Katsan Zen Master then immediately Katsan Zen Master you get out because he Katsan Zen Master immediately could read the Rakuho's mind Rakuho monk said from a far distance I have come to see you to respect your virtue please ask me accept me

[50:06]

please teach me but Katsan Zen Master there is no monk I teach there is no teacher to whom a monk inquires because there is no monk, no teacher because you are already confined to a small shell which is called I that's why he kept standing without expressing his respect to Zen Master so immediately Zen Master says get out but Rakuho the monk Rakuho said at that time shouting Katsan he's a monk very likes

[51:09]

very much shouting Katsan when I was in Tata at Tata we had a custom to shout Katsan question and answer with me between I and the student at that time there was one of Zen students from New York he appeared in front of me immediately he hit the staff Kyosaku and shouted Katsan how can I say and then Katsan Zen Master didn't

[52:10]

wasn't surprised wasn't confused and he said stop shouting stop shouting stop it's very stupid if he is clever Zen Master maybe he shouts again again as a reaction if you shout I shout but he said he is really stupid and then he said stop shouting don't be frustrated don't make noise don't make don't make fuss don't make fuss for nothing quiet quiet

[53:10]

don't bother other students the moon among the clouds is always the same and one of course the moon the moon among the clouds is always constantly the same and one whoever you see from whatever country whatever country you may be from Japan Japanese people see the moon but moon is moon Americans in United States see the moon but moon is moon if you practice Zazen you can attain enlightenment which is completely the same and one a lot of time you see everything which is beautiful everybody Buddha earth is Buddha

[54:11]

trees is Buddha but it seems differently from valley or from the top of the mountain but if you see the moon from the valley from the top of the mountain moon is little different if you see the moon in the city you feel little bit different it means of course moon is exactly constantly the same one quality whoever sees but the moon is not one of course according to the common sense the moon is one that's why you have to put the articles before moon but according to the Buddhism

[55:15]

Buddha's teaching there are lots of moons inculturable moons trees, moon, trees trees are moon mountains are moon if you see the moon in the Tathagat that moon is not merely moon that moon is the moon in Tathagat, of Tathagat Tathagat moon of course so the moon is moon means the moon is vivified in Tathagat so no separation between Tathagat and moon Tathagat is moon moon is Tathagat no separation that's why you can feel different from the feeling when you see the moon in the city but because there is Tathagat moon

[56:16]

even though you say Tathagat moon there are no ideas of two things which is called Tathagat and moon, no Tathagat is exactly identical with moon moon moon

[56:36]

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