I was wondering how long it had been since the Sanmos, which is transmitted to the Chumon, was made. This morning, after my talk, Tenshin-san asked me a question about, his question was, when this Sanmotsu, three things, started in the history of Soto-shu? これは、この三末の肩書に、 On these three things, there is an expression correctly transmitted from Buddha to Buddha and ancestor teacher to ancestor teacher.

[01:11]

There is this kind of expression. All the Samadhi start from this kind of expression, Buddha, so, Shoden, Buddha, so, ancestral teacher, Shoden, correctly transmitted. Oshaka-sama ya Dharma-sama wo toshite, tadashiku, machigaenaku, konnichi ni tsutaerarete oru mono toku. So the belief or faith in our side who receive those three things is necessary. that through Shakyamuni Buddha and those ancestral teachers, Bodhidharmas, the Buddhadharma is correctly and without any mistake transmitted to us.

[02:18]

We need that kind of a faith or belief. So there must be belief or faith that Buddha's true teaching here, we call it precept or dharma here, has been transmitted through those teachers to us. If we lack this faith, we cannot live.

[03:21]

If we lack this faith, we cannot live out our life as a Buddhist. 仏様の教えは最初は妙勢側も私はこのように聞いておりますというお経の言葉のように何も書物は伝わっておりません。 most of the Buddhist scriptures started from this expression thus I have heard so there is no such things there is no nothing written on a paper with letters The writings have not been conveyed, but they have been conveyed correctly in words and from heart to heart.

[04:26]

So even there is no writing thing, there is nothing written on the paper, but from words to words, through words, or from heart to heart, those teachings are correctly transmitted from generation to generation. So there's a famous phrase which is the first line of Isshin Kaimon, One Mind Precept by Bodhidharma. Juto wa den nari, den to wa kaku nari To receive the teachings of the Buddha is to convey them. To convey them is to be aware of them.

[05:32]

To convey the teachings of the Buddha correctly, to be aware of them, is to receive the teachings of the Buddha. To convey them is to be aware of them. the first sentence says of the Bodhidharma's one mind precept it goes to receive is to transmit to transmit is to be awakened so it's our big task to enlighten the Buddha's teaching and transmit it correctly. It was passed down from India to China by force.

[06:54]

And from Dharma-sama's bloodline to Rokuso-sama, Rokuso-Enozenji, the Okesaya Oryouki, that is, the teachings of the Buddha, have been passed down to China as Okesaya Oryouki. the enlightenment which Buddha attained under the Bodhi tree in this context it is called precept or Dharma that's the teaching of Shakyamuni Buddha through the Bodhi Dharma it is transmitted from India to China and also from that tradition of Bodhi Dharma up to six patriarchs that teaching is transmitted from generation to generation and that teaching took a form as Okesa or Oryoki that's the form of manifested form of Buddha's teaching Mono

[08:17]

If we transmit things, there will be always a fight between people who received it and people who do not receive it. It really happened at the age when 6th patriarch Eno When he received the bowl and okesa from the fifth patriarch, this kind of conflict or fight happened.

[09:28]

Rokuso sama kara wa, kono okesa ya oryouki to iu me ni mieru katachi no mono wa tsutawaranai de. It is said that after Sixth Patriarch Eno, the tradition of transmitting as a sign, as a form of transmitting that tradition disappeared. Then after that, instead of Oryoki or Okesa, something written in the paper is used as a substitute for Oryoki and Okesa. It is said that way.

[10:30]

These things that we have received from the Master, such as the Okesaya Oryoki, are not from the Buddha, but from the Master. The or which we conferred from the teacher is belong to the teachers, not to Buddha, Buddha Shakyamuni. We feel in the way. That came from our teacher, not from the Buddha Shakyamuni. The essence of three things is... about the Bodhisattva vow and also how to transmit Bodhisattva vow.

[12:05]

That's the main theme of Samadhi, three things. Bodhisattva precept, sorry, not vow, Bodhisattva precept. Bodhisattva precept. The Buddha's enlightenment under the Bodhi tree that everything share same and one Buddha nature or everything is a manifestation of the Buddha. This is the content of the Buddha's enlightenment under the Bodhi tree.

[13:10]

And this content has been transmitted as form or as our understanding was through form, or through heart-to-heart. So there's the words, from heart to heart. But not only believe that something is transmitted from heart to heart,

[14:15]

through something visible, in this case, which is written in the form. And through those, something visible, we assure that something is transmitted. . I saw a curved on the wood at the entrance. I think using that block, the ketchimaku is curved. Using that block, the many ketchimaku

[15:22]

were made and handed out, conferred to many believers. 教祖のお悟りになった内容がお経となり、 またお経になる前はそれが口伝えに伝えられ、 そしてそれが書物として今日に残された。 いうことにおいては内容はどれも Based on the content of Buddha's enlightenment, there are several ways to express that. At the beginning, just from mouth to mouth, just oral transmission, and later it was written on a paper or something. and something like san-mo-tsu, three things. So it varies in terms of how to express his enlightenment, but there is no discrimination in the value.

[16:54]

This is better than that or something. There's no difference in the importance When we graduate from the school, we receive a certificate or verification that we finished all the curriculum. I'm working for a kindergarten in Japan, and even for the kindergarten kids, gave them a certificate affirming that they come to the kindergarten diligently without, even one day they were not absent.

[18:22]

And when, parents or children receive this certificate they are very very happy. The person who was born close to his temple, got a Nobel Prize recently and became very famous. Of course, the people around him were so happy because he got a Nobel Prize. So the government tried to give him a medal.

[19:27]

It is called the Medal for Cultural Contribution. It's a very honorable thing, honorable medal. But he refused to receive it. But he went to Sweden, to Norway. So he went to get the Nobel Prize. I think it's great if he refused both. If he received one, he has to receive another.

[20:28]

But if he doesn't receive one, he has to refuse another one too. I can't tell this because he lives so close to his place, his temple. So if I said this kind of thing in my place, someone might attack me. So I'm expressing my... feeling in the United States here. So it depends on each person how much we value that kind of a certificate.

[21:32]

It depends on how we value If we do not have the feeling of receiving these three things, such as the Dogen Zenji that we have received, as well as the Odaiji, which are important to us, we will not be able to do anything unless we have the feeling of receiving them. are the kind of gift from our own teacher because the heart or mind of Buddha Shakyamuni is penetrated into those three things.

[22:45]

So that's the background why we value three things so much. 永平の善だって亡くなられた 二羽連邦禅師という方は 信者の方々にお仕えの解放を授けた後 私はお釈迦様から90代目だよ The former abbot of Eheiji, who passed away recently he used to do this after he conferred to the people he often said I am the 89th generation from the Buddha and you are 90th generation of the Buddha

[24:12]

He is 89th, and you are those people who received the Kechimaku from Niwazenji were our 19th generation from the Buddha. He used to say, he often talked about, talked like this. Yes. So the Kechmyaku has, in Kechmyaku, there is one circle above the Buddha Shakyamuni's name that implies that this kind of connection between Buddha Shukamuni and us?

[25:14]

This is not just a conclusion, but we are all connected to Buddha Shukamuni through the red thread. Even if it is twisted, we are all connected. We are one with Buddha Shukamuni. It's not only in Kechmyaku, but two other, Shisho and Daiji are same, but all those three things there is a red line connecting us with Shakyamuni Buddha.

[26:15]

They are telling us that we are one with Buddha. And also in this text, Sanmotsu Hiben, the author, Banjin Doton, repeats many, many times about this kind of connectedness between us and Buddha Shakyamuni. Sanmotsu Hiben There was a lot of people writing, so there was a lot of confusion. There was no printing or wooden board. Everyone was writing before that, so there was a lot of confusion. Also, if it was accepted, it was better to have a teacher here than here, so there was a question of choosing a teacher.

[27:22]

It is a great meaning that this book was created to correct such a distortion of the law. the reason why the Banjin Doton wrote Samotsuhiben was those days, because those days there's no copy machine or printing technology, so people copied by handwriting, so it's result in many variety of the And also, there are some people who select the teacher because if they receive a Samotsu, I want to receive those things from this teacher, not that teacher, because maybe he is famous or more powerful or something like that. So people start selecting teachers.

[28:36]

from whom they received Sanmotsu. So there is confusion and disturbance. So Banji Dota wants to correct this kind of situation. This release is not just about receiving what is written, And he also emphasized that when we receive the precept, it's not just matter of receiving written things, but there must be some manners, how to give or how to receive those things. 世の中では師匠から先生からものを教わってそれ以上の力が出た時に師匠を踏み飛ばすというか蹴飛ばすというものをその上に上がるというものも中には出てまいります。 So there are some people who learned something from the teacher and also his ability or his achievement is go beyond the teacher's level and try to go beyond teacher's level.

[30:29]

Among the new religion people, the people who claim that they are succeed the Buddha Shakyamuni's teaching, so I'm higher than Buddha Shakyamuni. There are people who claim this way. Osaka-sama no tada shii oshie to iu mono wa shishou o fumitsukeru you na mono de wa nakutte dokomademo soryo daigi ni shite soshite jibun no atarashii dai ippou fumidasu So if we follow the Buddha's teaching, it's not telling us to step over the masters.

[31:45]

But instead of stepping over the teachers, but... We respect the teachers, we care the teachers, and we have to take our own one step. Also, in Minnesota, where Senzate died, Katagiri-shu is properly celebrated and everyone is protecting it. This is how each dojo is in Japan. Here, people worship the founder of this place, Shinryu Suzuki Roshi, and in Minnesota, they also worship Worship is good words.

[33:10]

Revere. Katagiroshi. And also people here and there try to protect the teaching inherited from Suzuki Roshi and Katagiroshi. And that kind of way of revering the founders or teachings, same, I really appreciate, impressed with that way. And also, respect teacher, revere teachers, and by revering teacher, we revere Bodhidharma and Shakyamuni Buddha. That way, I really impressed with that way here. There is a manner for seven days when we receive or a teacher confer The precept.

[34:34]

The precept. The precept. He sent me a book with a very fine paper and the saha written on it, such as the Bodhisattva Saha, or the Kyoju Kaigo, or the Densho Shitsunai Shiki. This book is a Buddhist book, so it is written like this. In Soto-shu, when we apply Dharma transmission from the headquarter of Shimucho, the high quality of paper or kind of manner or manual for the ritual

[35:57]

of Dharma transmission are sent to the teacher and disciple. And some of you already have seen this one. So in the text, after the Banjin Todan made a comment on Kechimyaku, he wrote about the manner of Dharma transmission, or how to do the ceremony of transmitting Dharma, Dharma transmission ceremony. . The first thing to do at the ceremony is sprinkling water, to sprinkle water.

[37:02]

shasui means sprinkle the water in the container to the disciple. Pour water. これは水というものがすべてのものを清める、 清浄にする、こういう意味合いがあるからです。 The reason why we use the water is the people believe that water has a power to purify, cleanse everything. Before I came here, it was a heavy rain. Thanks to the rain, I heard before I came here, there was lots of rain and I feel that the, of course you had a big trouble, rain, but I feel that this dojo is purified.

[38:34]

by the rain and also I can see a fresh green and so on. So the rain also purify the place here. . Five or six years ago, I was invited by the Catholic people in Germany to see a pope in Italy. During a month, I visited Mass in various places. At the Otterian Monastery, as their morning service, every morning they have Mass.

[40:25]

And many believers were coming to join there. There was a man with a lot of hair on his head. I saw the person who officiated the ceremony sprinkle the water using something like when you clean up the dust of the car. Like a hostel or something. Using that kind of thing, the person who officiates the ceremony springs the water for the people there. Even I sat, I watched it pretty far away, but I could see the water.

[41:44]

So the people, maybe it's like raining. 日本のような小さなお寺のところで たくさんの人たちに愛をかけ方をしたら 後で文句が出ると思います。 If I try that at the small temple in Japan, I try the same thing, maybe people would complain. Anyway, I think the ceremony is also a kind of purifying using water. Instead of just pouring water, in Japan there is a tradition, not just a little bit of water, but pour a lot of water It is called misogi.

[43:01]

It's a Shintoism practice to purify body and mind, spirit, by pouring lots of water to the body. It's done in Shinto and Buddhism as well. So in Shinto and also Buddhism, there is a practice who stand or sat under the falls, waterfalls. It is called waterfall practice. . I have experienced watching people bathing the river of Ganga in Benares, India.

[44:11]

I cannot say that water was clean. It's very muddy and dirty water. So the river, some people are doing laundry. nearby and dead cow is some animals are floating or the ash which came from the cremation that kind of river. But the water is so dirty, but the believer of Hinduism don't care.

[45:30]

And they sank their body completely into the water. And as a sign of the purification, somebody red mark on their forehead. In the chapter on the oral instruction on Shasui, there is... This is a phrase came from China. The phrase for purification.

[46:39]

So we Japanese didn't change the phrase. We used as they were. So we say, We use Chinese expression. This water in the vessel is called In fact, instead of having water inside, the water comes out from the head of the master. This is how it is done. [...] By doing this gesture, using a pine leaf, the water in the container is not just simple ordinary water.

[47:49]

But the water, by doing this gesture, the water in the container comes from the teacher. The teacher's head, yeah. In India, there's a sage who can manifest some powder from nothing. Maybe he's talking about Sai Baba. Do you know Sai Baba? But this gesture is not something like that. It's not a magic. So if I So this is not a magic like Sai Baba does, but the teacher received the water of wisdom from the Shakyamuni Buddha.

[49:17]

So by doing this, the teacher, master, moved that water from his head to the container. This gesture symbolized that So this is the water of Green Gouch but at the same time the water of wisdom of Buddha Shakyamuni. Then at the ceremony the teacher sprinkled that water on the head of the disciple. while the teacher is doing this gesture, he pray that by sprinkling the water, that everything in this world get rejuvenate and revive.

[50:43]

So in his mind, he have this kind of prayer. When we say purify, we mean to say that dirty things will be washed away and become clean. However, the correct teaching from the Buddha of Dogen Zenji is not a thought with a distinction between clean and dirty. So when we use the word purify or clean, we think that something dirty become clean. But according to Dogen Zenji, the meaning of purify or clean is different from this ordinary understanding of clean or purify. In his Shobo Genzo, there is a volume whose title is How to Wash Your Face or How to Use Toilet.

[52:05]

In those volumes, he didn't mean that because something's dirty, we use water to clean it. Dogen did not use clean, word clean. for this, that kind of meaning. He used the word differently. この言語を使って This water is the water of wisdom, the water of the Buddha. The fact that we use this water means that we are living the life of the Buddha.

[53:15]

When we use the water, that means we are living as Buddha. So when we use bath, or bath means hot tub in Japan, and also toilet, we use the water as a behavior of the Buddha. We use water as Buddha's action. The manner of drops of water will be mentioned later but here there is a source of there is a source of Shasui in the Buddhist scripture.

[55:06]

There is an explanation of the the manner of shasui, but if I start talking about it, it's become too long story, so I wanna skip then, I enter into the next, enter to the, enter, go to the next part about source of shasui, the origin of shasui. In the Abba Tamsaka Sutra, the 19th volume, there is a story about Shasui. In the Abba Tamsaka Sutra, In that sutra, there is a story about the son of the Kakurabastin king.

[56:36]

There is a story about the son of the Kakurabastin king. So when this king had a baby, there was a ceremony to make his son the next king. 王様はこの大使、王子をして白い白像の上に乗せます。 金の蔵の上に乗せます。 According to the Avatamsaka Sutra, the Kakura-Bhastin king seats the crown prince on the white elephant throne of gold and jewels. Tenrinjo-o is a great king who has the power to rule the world.

[57:40]

The Kakura-Bastin king is a king who governed all the world. So powerful king. So when you decide on the heir to the throne, you first put the golden crown on such a wonderful white statue. So when he chose his successor, he put the sun on the white elephant throne of gold and jewels, so a decorated seat. And also he has a great net, net curtain hung And great banners set up.

[58:44]

And great banners set up. And great banners set up. and incense is burned, flowers scattered, and various kinds of music played, and he acquires water from the four great oceans. 海から水を取り寄せるということは、 仏のこの上もない大きな心を表しております。 The great ocean means the great mind of the Buddha. That's a symbol of the big mind of the Buddha.

[59:45]

The ocean means the big mind of the Buddha. There's an expression, the practitioner of Buddhism is called... The sangha of the practitioner is called collected water. Pure water collected from the ocean. There is this kind of expression to describe the sangha of the practitioner. The Buddha said this at the beginning. The water of the sea contains various kinds of rivers.

[60:49]

To the ocean, there is many different rivers come to the one big ocean. そしてその水を全部包容取り入れて そして海の水というものが出来上がっている。 the ocean accept and embrace all the water from many different rivers. 我々修行僧も同じことで いろんな環境 いろいろな育ち方 しかもその体や頭の考え方 いろいろみんな違っておるけれども So, like the metaphor of the ocean, that we practitioners, each of us have different environment and grown up and also

[62:11]

way of thinking, and ability, and so on. Everything is different. But those completely different people get together and live at one dojo, monastery, or Zen center. And by living in that way, we can live a life of the Buddha. We can live Buddha's life. As Mr. Akiba said earlier, the food at this Zen Center is especially delicious, so if you have a meal like this, you can do Zazen properly. I'm glad that we can do more wonderful Zazen than in Japan. At the dinner table this evening, the Akiba sensei said, the meal of this Zen center is so good, and so we can practice Zazen much better than in Japan.

[63:45]

But the ocean does not discriminate like America is better than Japan or something like that. All the water is one thing, one water. 仏の教えというものはそういうもので So the Buddha's wisdom is like the water in the ocean. No discrimination. Embrace everything. The mind of Buddha is called Four Immeasurable Minds.

[64:56]

Four Immeasurable Minds. 慈悲記者という 慈というものは 親が子供を育てていく 大きくなれ大きくなれと育てる気持ちが 慈であり 悲というものは それがうまく育たなくても 見守ってある なおそこで The parent's heart does not abandon it. This kind of big heart is called fire. And when it grows bigger, you look at it from the side and are happy. Also, what you have, you pour it into it without hesitation. That kind of self-sacrifice The shimuryoshi is ji, hi, ki, sha. Ji means like a parent's mind who care the children to grow up, to become grown up.

[66:08]

He, that's ji, maybe compassion. He is if something wrong with the children, the parents never give up and still continue to care and try to protect the children. That kind of thing is called he. He is a joy to look at children getting mature or growing up, that kind of parents have joy to look at their children growing up. So ki is joy. Sha is giving everything what parent has to the children. without being stingy, carrying, holding on something, but throw out everything.

[67:18]

Sha means throwing away. So Ji, He, Ki, Sha is Shi, Muryo. Shi means four. Muryo means beyond measurement. Shi means mind. That's the description of Buddha's wisdom or Buddha's mind. So in this context, water means this kind of mind, for immeasurable mind. and put that water into the golden jar and pour it on the head of his son. And by performing this ritual, the prince is supposed to inherit the position of the king from the father.

[68:35]

Even after he received the position of the king and joined the ranks of anointed kings, he has to practice ten good paths, and otherwise he cannot be called king. So he has to, even after he received the position, he has to practice Buddhism. A Bodhisattva's receiving his position is also like this. By being poured the water of wisdom of Shakyamuni Buddha from the teacher, he can receive the rank of Bodhisattva.

[70:09]

He can get the rank as a Bodhisattva or Bodhisattva. He can get the position of Bodhisattva. Here, both Buddha and Bodhisattva Here, the word Bodhisattva and Buddha mean the same thing. So to become the children of Buddha, they have to have a ceremony or a ritual to become Buddha, then they become children of the Buddha. Next is the way to do shasui. The teacher repeat this

[71:28]

motion three times. It means the water of wisdom which has been transmitted from Buddha to the teacher. So by doing this three times, move the water from the head of teacher to the container. こういう大きなものではなくて松の葉で作ったものを使うわけです。 the master used the pine leaf, not something like these big things, just small pine leaf. When like Jukai, to give a precept to many people, In that case, the teacher used a big one because he has to reach far away.

[72:55]

So in that case, the teacher used a big one. In that case, Attach a pine leaf at the top of the stick and using both hands for so many people, so pour water using both hands and stick with a pine leaf. とてもこんな一杯の水では足りないぐらい 次から次から来るわけですから 両方の手で機械のようにやっております。 So one glass of water is not enough for that case.

[74:03]

So it's like a machine, you know, teachers do like this. And so from the teachers pour water to the disciples' head three times. それから今度は右の方へこれを3回かけます。 A sprinkle water toward right side 3 times. 次に左の方へまた3回ということであります。 Then left side 3 times also. それが終わって今度はまた自分の頭の上に3回こういうふうに返す。 By doing this three times, return the water again to the head of the teacher. これは仏法の苦毒を使い捨てにしない、必ず元へ返す、こういうことであります。

[75:05]

Returning the water to the teacher's head means not to waste the benefit of Buddha Dharma. Just doing this. So instead of just give away, if something left over, it's return to the origin in order not to waste the benefit of the Buddha Dharma. Returning water to the teacher's head means that kind of I would like to thank all the people of this country for their support. So spring to right or left side means showing gratitude to it is called for kindness which means like gods who protect the Dharma or the gift from the earth or nature or

[76:49]

care and love from the parents, those things. Without those things, we cannot practice Buddhism. So we are showing gratitude by sprinkling, right? This word, there are many difficult kanbun words, so it's hard to use, but kanjousui, pouring water into a bowl, This water is called kanjousui. Kan means pour. Jou means top of the head. Sui means water. So water to pour on the head. Kanjousui. It is called kanjousui. There are more to talk about about Shasui, but it's time to stop, so I stop my talk here. If you have a question, feel free to ask. Yes.

[77:52]

Yes. Yes. You mean at the beginning of his talk? Yeah. So not the form of transmission, but the meaning also changed. You mean, not from the Buddha Shakyamuni, but from the teacher. Ah! Yes, he says so.

[80:00]

Yeah. When we receive the robe or Oryoki from the teacher, we feel like it came from the teacher. When we receive the Samotsu, we can feel that it came from the Buddha through the teacher. I think that's his personal kind of feeling in that way. This Buddha is not the only Buddha from 2500 years ago in history. There is also a Buddha from the teachings of the North King. Starting from the Bodhisattva Monjo Bodhisattva, there are many other Bodhisattvas, such as the Master, the Second Master, and many other Bodhisattvas.

[81:23]

These are all the benefits of all the three precepts. That is what the Master is currently doing. He is the preceptor of the precepts, the Buddha. The Buddha is present in front of us now. This is what we receive, and from there, we receive the Dharma. Maybe I have to explain the meaning of Buddha. If I use the word Buddha, it does not only mean a historical Buddha. You know, Dharmakaya, Nirmanakaya, Sambhogakaya, and also there are many, many different Buddhas. Medicine Buddha, those... So... So sometimes it's dependent on context, but when I use the word Buddha, sometimes it means all the Buddha in the three world. And the teacher in front of the disciple inherited the virtue of all the Buddhas of three world.

[82:35]

So we think the... the teacher in front of me inherited the virtue of all the Buddhas. So through him, three things are coming from. Do you got the answer? It's okay? For example, when we eat, By eating this meal, you will receive the power of the Buddha's Jisshu-riki, the power of the Buddha's Toto-uri. The power of the Buddha's Toto-uri For example, when we eat a meal we keep in mind, we pray that we will receive the 10 power of the Buddha, 10 different kinds of miraculous power of the Buddha by eating the food now.

[84:06]

But that kind of 10 miraculous power is not only the power of the historical Buddha, but the power or virtue of all the Buddha described in the scriptures. So as a form of a teacher, a mind teacher, we have to see all the Buddha there. All the Buddha is manifested there. as my teacher. So we have to see the teacher in that way. Anyone else? That kind of issue will be mentioned later, maybe tomorrow. Please say that again, sir.

[85:45]

Are there certain rules on when a disciple is ready to receive God's message? Are there certain rules on when a disciple is ready to receive God's message? This is decided by the master. It's not just about the master's feelings, but both of them should come together. The master has the power to decide. In Zen, it's the same as Shottaku. When an egg is hatching, the father bird and the hen inside Of course, the teacher decides the timing. But even teacher wants to give a dharma trauma transmission, but if the disciple is not ready, it won't happen.

[86:57]

So it has to be like an encounter. There's a phrase, sot taku doji. Sot taku both means when the chicken hatches, the mother tries to break the chicken. the shell from outside and baby chicken try to break the shell from the inside. But too early, no good. From outside, no good. And too early, from inside, not good. So they have to do it simultaneously, then it's break. So Dharma transmission also has to happen in that way, from teacher is ready and disciple is ready. So it's very delicate things. Was that your question? Yes?

[88:00]

Yes. In the case of the Tetsu Gikai Zenji, the Dogen Zenji was not used, but it was used later. That's right. The Tetsu Gikai Zenji is the second generation of the Dogen Zenji, which later received the Ejo Zenji, which is the direct law. The words I said to the mayor at that time, When Tetsu Gikai Zenji... received Dharma transmission, not from Dogen Deshi, but from Ejo Zenji, he confessed that the, now I really realize the Dogen Zenji's compassion, which does not allow him to receive the Dharma transmission before.

[89:31]

So there was a sure reason why Dogen Deshi did not permit for Tetsugikai Zenji to receive the Dharma transmission. He was not ready at that time. But now he received that transmission from the Ejo Zenji. So he understand why Dogen Zenji did not do that. That's not from the mean things, but it's very from the Dogen Zenji compassion. There are many stories, so I can't tell you all of them in one word. But if both of them meet well, if the gears meet well, if the relationship between Buddha and Buddha is not well connected, even if you go to the side, if the gears hit each other, sparks will come out. If both of them don't meet well, they won't turn well. There are so many episodes about these kind of things, but it's like, I don't know how to call it, gears?

[90:45]

Gear. It's encountered like this, it's sparked and maybe hurt each other. Just being close, that's not enough. It has to encounter with like this. Otherwise, it does not turn around. So there are need very delicate conditions for two gear need like this and turn like this. But it's not a simple thing. I don't have much to explain because I've been talking about this practice all the time. This text does not cover all the process of the Dharma transmission ceremony, only pick up some part of the process.

[92:07]

So maybe for some people it's difficult to imagine what's happening. To be continued tomorrow.

[92:23]

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