It's, you have something called Zen in place. And then it's brought it on to the Tansui by Fogwen from Japan, a missionary from China, and implanted. And most of the accounts of the origins of Japanese Zen have to be of these people, these men, bringing documents across the Tansui, bringing over, transmitting, from Chinese masters, which formed our religion. This way that would be incorporated into our own day. But, I'm going to do something a little bit different. I'm going to try to teach them, not so much the Japanese way, not so much the simple transmission of a religion from China, but how to do that. But I'm also going to try to treat it as the development of a new religion in Japan.

[01:05]

That is to say, I'm going to emphasize the Japan-ness of Japanese-ness, rather than the Jain-ness of Japanese-ness. And try to think about how this new religion coming into Japan was received and recreated to create what we now call Japanese culture. So what I mean is that we're going to have to talk a lot about Japanese literature, rather than talk about, since it's a transmission of Chinese, we can talk about the Japanese context within this. So what I thought I would do today is talk mostly about that. whether it should be a broad sense of how they fit into the broader picture of Japanese history. And then, uh, tomorrow it focuses in more specifically on individual figures, and especially their thoughts, how they conceived of death, the early stages of death.

[02:19]

And I hope that although uh... and uh... I'll break that somewhat to heart, although I personally need surgery to talk. I don't want to drone on here for three hours or something. There's active talking. So what I'll do is I'll talk, and then I'll break the structures and jump in with any kind of stuff that I want to. Stop them, stop them, stay. Help them react. Okay, questions? Is that good? Is there anything? Yes. If you look at Japanese dance, in its Japanese, in terms of Japanese history, then the question of the origin, as I say, becomes much more problematic when exactly the dance exists.

[03:37]

When much of that problem arises from the question of what you need by death. Not in the, so much in the philosophy, what do you grab and accept, but historically, if you knew in these days what dance feels, If you look at history of Japanese Buddhism, there will be a chapter, inevitably, at least one, on Zen spirit. And that chapter will be lodged within a larger set of chapters about the different denominations of Japanese Buddhism. Let's say Buddhism in Japan. Japanese Buddhism is a kind of thing Historically speaking, they have been denominations. Japanese citizens have been divided up into a number of different groups.

[04:41]

A particular denomination of Japanese citizens was taken into the islands in the 12th century. And then, It's like the beginning of the time you needed it. It's like the period that saw the transition from the court to the society [...] And then there's chaos. And then we come up to the middle part of the movie.

[05:46]

And then the others that put y'all up there. And finally, we come to the end of the night, and they put a name to it. So, again, I'll give you a round of 800. I'll come up with a list of 1,200. Very much to do with the round with the 1350s. Several grades, maybe 16 or 15. Maybe there is one or two more. I think we did. Yeah. So then, then, comes in right here. This would make a major, pretty important graphic for this culture, political and religious history. It's kind of written from the Syria, which is from a specific period of high, elliptic kind of culture, just to be kept at the care of the people.

[06:47]

It's the beginning of the Samadai, which you do, just typically for community and religion. It's too expensive to have such a reason as to talk about history. This is part of a very mild, very mild resolution. It's defamatory. What that means is that what we're doing is never going to be in the head. So, the very schooling comes in around the 1600s and becomes patronized by a tractor cleaning staff in East Amarillo. and become patronized by them and get established as one of the Thai denominations there.

[07:54]

That's one story about the Zen street, and it's expanded. If you look more closely at this space, if you look at what's not about the history of Japanese tourism as a whole, but the history of Japanese art, then it turns out that Ben Stewart, as one of the denominations of the Japanese system, sees itself as a kind of for a, what, an abstract, a convention, covering three different tools. In his eyes, close eyes, And, typically, full-boxed views. We won't talk much about the full-boxed view if it has a line of the species we pronounce it.

[09:00]

There is no gen-school in the abstract, historically. But rather, there are three pivots that get to the last step for those who are all-bots. Those who are all-bots represent an introduction from China to Japan, or the Ming Dynasty, then to Japan. This is in the 17th century, in the middle of the 17th century. And that city was, like I said, a very small aspect of Japanese. Yes, only a few nanotubes, like the first four to be run, but they have a few great and special features.

[10:03]

They have footnotes of Japanese. And typically, it's such a great Japanese band band. For example, it's yungai and so forth. And, uh, It turns out that the fiction of the Japanese Zen then covers nearly two quite distinct traditions, historically and ideologically. That is, the Jinzai Zen is the Zen that was patronized by the Shogunate, that became established during the medieval period, mid-19th century, as a kind of upper class, what they might call a . A developing, very wealthy, urban monastery that is one of the major metropolitan centers of the capital and the military capital of the city of .

[11:13]

Even today, if you go on a tour of Yuen Monastery to see traditional medieval Japanese dolls. So, that kind of renaissance is called Samurai Zen, like this way. Then, there is the Soto Zen, which is sometimes called Katsuki. This form of Zen, or form of Zen, did not flourish in the early 40s, in social or social. But you see, it's shared itself throughout the countryside, in more rural, less country areas.

[12:24]

In the past, it's becoming deeply embedded in the community of the countryside, adapting itself to those communities. not developing the common literary cultural qualities that the initiators Japanese have. Or at least developing each other. Not participating very much in the government-sponsored systems of the monastic hierarchs, which is called the five nausicaa. Thank you. Good night. I literally thought, now I'm starting to say a system, a governmental system, of organizing the New England monasteries. And to hire a fund with five, actually more, I would say, with five New England monasteries. And it is really, it's organized by the government.

[13:27]

So, of course, my tradition did not take that form. and they did not get that kind of support from the government. So institutionally quite different, historically, their experience, their profile. And also, as we know, even the logic is quite different. We can say the moonlight is only characterized as therapy as Kanna Zen. Kanna is looking at a story. In other words, the Zen of the core. The kind of Zen in which the monks focus on the traditional Koran stories, the Mu Koran, the Thunderbomb Hensoku, and the Red.

[14:28]

study those stories and read those stories to bring about a chem-share with the awakening of the spirit. And meanwhile, so-so then, as you know, did not need that type of training. What he said emphasized stressors, contacts, The unity of practice and the agency of practice. Put their entity of practice in front of them. So both the institutional and the military are quite different. And then the two schools use three rules. And they don't leave each other alone. They argue. They criticize. And you guys end school. Those are the people who end school. You guys say you're all good. You're all ready. That's it. But we don't ever have any kind of obeisance.

[15:34]

Whereas we recognize, but then it's just a move for getting the force. It's without that you've got nothing. It's also an empty house. It's like living like one. But when you guys are all dealing with that kind of potential thing, you don't understand the basic doctrine of that. I mean, I don't know. [...] So, and then comes in . OK. So two models, then, of when you say the origins is then. One, the origins of the school, the 16th century, the sub-country development that takes place alongside .

[16:36]

And then the origin of the double or triple models of different spheres. Where do you come from? What are they? Well, the notion of the Zen school, as I say, is a kind of fiction of an intellectual. Let us just say, this notion that there is something called a Zen sphere, it has to be The understanding of Japanese living mentalities and different intellectualities. Sure, there is no historical institution called the Zen school, but there is a certain Buddhist camp, intellectualities, that distinguish them all in the form of degrees. And when you say the Zen school, that's what we're referring to. There's an approach. Generally, that's the target of a post. That has its own scriptures, that has its own history, that has its own images, and so on.

[17:42]

I mean, not because it's registered. Well, that could even be the myth within that, where I just reviewed this notion that then there's an intellectual position inside the city, which played the role of probably in conference in the 1930s, and it made In the Meiji period, when Japan had a revolution and threw over the shogunate, that is to say the military government, the emperor, they did say in reaction to the outside world. And in that reaction, there was a kind of dual aspect to that reaction. One was, we have to define ourselves as a nation state. which includes not only apolopy, but also an intellectual or cultural, spiritual tradition that's similar to that of Japanese.

[18:45]

So we need to recover the essence of our tradition. And at the same time, we need to modernize and become a modest place. And we made our tradition through the modern world. So in that dual reaction, which in some sense goes In many places, nearly in a short time, he worked out the relationship with them. One of the things that happened was that the alien division was seen as not indignant with the Chinese interests, and in the recovery of the Japanese spiritual essence, the spiritual essence, the cultural essence, really the same thing, but with the Chinese resources. Shinto. Japanese people. So, Japanese friends invented something called kusui, a very unique spirit. Buddhism, then, after having been... Yes.

[19:50]

They invented some kind of cultural, spiritual, different culture. They had music. They had music. It's based on a lot of different things. It's brought together and ordered into something that is called faith. in action. As opposed to the various folks actually liberating people from the history and history.

[20:51]

Yeah. Why do you think we should carry on? What we still do? What will we still do? That's a big question. They have no name. They have no organization. It has no ideology. That's what we know. Bear in mind, Buddhism and writing came together. We don't have a written record, let alone a philosophy of anything. Anything that we know about pre-Buddhist attacks, everything comes into play in a quick fashion. And our earliest writing about Japanese history is even later than that. And when we get that writing, that it's very directly towards Japan, and the imagination that it might have been like before it came into contact with Japan, we are obviously getting records that have been, that are themselves in reaction to

[21:56]

Now we have this relationship between the 12th century and the 19th century and talked about why, if it's in the 19th century, the Zen, just being Zen, came into being. I'm about to talk about that. I wanted to go back and ask you why, what were the conditions in Japan in the 12th century as Taino laid the ground for the event coming in? Oh, okay. Okay. But most of our sense of Shinto comes from more Japanese ideology.

[23:14]

It developed over quite a few decades, becoming intensified as it became part of the Japanese propaganda, these most internal events, where I've always determined what Japan is. It's a product of modern nationalism, and what's the way who knows it, but the renown of it. And it is a product of Indian nationalism. And my poem is about to be in something so interesting. But, yeah, you We don't really know much about the household literature. The meetings are probably obvious, so it's probably something to do in their own home, if they're anybody interested in it. We, you know, perhaps behind the question is we, they largely run, to what extent we, and that we were sort of indigenous to Japan.

[24:40]

And here's the problem, the sort of problem I just talked about. You cannot get back to anything you didn't expect prior to coming. But we know that Ancestry is a very, very good publisher. But we have records, good records for China going way back to last year. So, and there we see the third type of Ancestry, which is a very efficient blockchain. You just have no way of knowing what Japanese religiosity is like. Try contacting a doctor. You know from our earlier written record that Japanese is like, as if it's the kind of talk. But for these Confucian things, you know what I'm saying. It's very dark. Maybe it's just... It's very hard to speak.

[25:42]

There's been a lot of romantic imagination about the three signified dragons. And it's taken various forms depending upon the context of the theory done about the people who do it. So the standard one is that they were happy, fun-loving people, innocent, no joy, living as one with nature, no little thoughts of violence. And then they didn't exist. And Buddhism brought dark things like the outermost, even kind of hellish. And they got sick. And they began to idolize themselves. And, therefore, they became pluralists for all those centuries. Buddhism taught them, in other words, that they needed something. what religious people do, right? They start out by telling you when you're screwed up, but then they give you an answer to it, right? So, Japanese learned that they were screwed up.

[26:44]

And then, they had Buddhism for all those centuries, and then, in the 19th century, they cured off. They recognized that it was all just a Chinese and Lingbian stuff. It wasn't native to them. And they went in search of the recovery of their wonderful nature, their naturalness. That's the story that was the chinko, the delving of the reaction against freedom. And we couldn't think of anything like that. So that's the kind of, that's the dark thing. There was also a crisis. You know, the Japanese were a bunch of ignorant louts running around in the woods. Made it, and Buddhism came in and civilized them. That's the Buddhist story. And taught them how to translate the story. And then there are various combinations of those, such that there's something like an authentic Japanese Buddhism. If you want to have Japanese essence plus Buddhism, rather than separate, then you come up with something called Japanese Buddhism, which is different from all other forms of Buddhism, because it combines the genius of the Japanese people.

[27:59]

the oneness of nature, the imminence of the spirit in the world, such that the key ceremonies can become the sacred ritual rather than the tea party. And definitely, God is going to be concentrating on these nirvana, like lots of new places. stuff that you get in front of a tiki-jiki is trying to combine Japanese effort and Japanese effort. And that was very important for the war effort, because the Japanese knew that the other Asians would do it. And that just to say, the Japanese are going to save you. So it's not as attractive as, say, the Japanese are going to need a recovery of our native Asians. I'll start it in there right now. So this is now called reverse oil indolence.

[29:01]

Find the Asian. And then drive out the white. We could. And we could. But there are lots of coming papers. And our own founders, the musicians, it was, that the young man, you know, he was a private, like, mission, he was in Bath, he was a 200-meter man, so he was a private missionary, and he was, he saw, you know, he couldn't, he saw it was, well, that's when he met you. And then they wanted to approach you to that. So in some respects, what I'm saying is that the Zen Buddhism, the notion of the Zen field, comes out of 19th and early 20th century Japanese efforts to recover or create a form of Japanese food.

[30:14]

And one of the things that they did then, in the modernization of Buddhism, was to understand it as a philosophy, a set of philosophies. To read out from it those things which were stupid, stupid, toxic, magical things, all the things that they saw as embarrassing in their pre-modern history, and create systems of Buddhist philosophies. The amazing, uh, amazing creators of this new Japanese biblical men develop what they call the 12 skills of Japanese people. As it's been with us. We have a system of 6, 3, and 4. Making up 12 is my nationality. That is to say, six worlds.

[31:19]

In the dream world, there's only one thing that's not a spirit. There's just not a spirit. Then, two worlds of chaos exist. These are called Tendai and Seiyuu. And that's where it's only a surprise. And then, four worlds of complicity. So here's where you get the lotion of one Gen C alongside four or three other Kamakura schools, and in a larger picture, 15, 12 schools.

[32:24]

And each of these schools had, they were distinctive not because of their historical experience, but because of the particular philosophy they held. If you want to see an example of that, that way of understanding Japanese citizens, You can look at a book like this. I don't know if it's still in print, but I'm sure you have it in your library. It's by a man named Pataki. He's one of the great, amazing scholars of Japanese Buddhism. It's called The Essential Philosophy. It's got 12 chapters. And one of the positions, they're like philosophical positions. This is a modern religion. It's a set of theology, like so. These aren't just, uh, infectious cultures, but they do die. I can use my small, short piece. The essential philosophy of Buddhism.

[33:49]

Yes. So when I say God-literate, what I mean is, God-literate is a trick. They didn't have to tell the God-literate in there. I'll try. But one thing would be, for example, two pretty mysteries. A funeral first. A magical practice first, for making a wrong choice. The good stuff is something you really want. They set aside. I mean, stupid things are always sort of toxic. But doctrine is in mind. Black Lives Matter, material things like climate theories, or, you know, whether it is hard guests are external to the mind, we now have to essentially stop doing it. That's what it is.

[34:54]

Advertising. That's what it is. And then, if we do what we're doing, we're supposed to have it. It's a position that we're supposed to take down. So it's pulled up there after. The division into six, two, and four is not just historical, but it represents, I mean, historical in the sense that they match . They represent a picture, larger picture of the history of the plant and the Japanese people. such that the Nara period represents an introductory period during which Buddhism was devoted to being scholastic. You notice the six schools of Nara are scholastic.

[36:02]

They make it valuable. And one of the judgments is authentic Buddhism is not just scholastic. For an elite for a strange mother. But not a religion, but philosophism and literal facts for the church. It was succeeded then by more dynamic, more powerful kind of history, which were deeply contemplative. They had their duality to be sure. but they also understood the importance of time. And they, therefore, emphasized meditation as a spiritual practice. However, they remained aristocratic, as Hayaan did, necessarily.

[37:05]

And although they're founded in a creed-line, in a creed-line, in a creed-line, although these guys were authentic We're talking here in normative terms, by related terms. Although they were authentic Buddhist geniuses, their tradition came under the influence of the aristocratic culture, and became the truth, the stratagem, the distribution, the agitation, the loss effect of the territory. Such that by the end of the Heian period, in the fourth century, when the military overthrew the Heian aristocratic system and established some Buddhism needed of itself. And the four schools of kamma-buddhism represent the popularization of Buddhism. The return of Buddhism to its primary mission, which is to save

[38:11]

everything, without male or female, or high or middle class. So Jodo, Jodochin, Yujudan, and Zen, all are characterized by this topic of recitation, of teaching to get past the scholasticism, the ritual practices, or the religious beliefs, and to recover Buddhism for the individual. at every level of its art. In doing this, then, they differed from the early assistants in that they were what is called collective, which is a term of art in understanding these four common features. That is to say, recognizing that there was a great range of philosophies, of teachings and practices, they presented one type. They focused on something. particular way of thinking about things, a particular source of doctrine, a particular kind of support, and urge their followers to devote themselves solely to this one life.

[39:29]

So, the Jodo and Jode Shin emphasize the doctrine of Amida, and the vow to say, finish, and urged them to focus simply on the practice and members' reputation as a discerning faith, and seek salvation in the truth. Nietzsche then focused on the doctrine of the loaded picture, they called it One Dear Civilized. That document had comments that in our age, the loaded picture would be the secret for all of us, and that faith in the loaded picture would stay. would allow us, mystically, somehow to participate fully in life and death as they have been taught to us through our worship of Jesus. And, therefore, our practice to become a justification in the name of Jesus Christ, the Diocese, not your faith. It becomes a standard practice. Well, then, as one of these four schools, that could have done to pick on Joseph,

[40:36]

Emphasize the doctrine that we all have an inherent sense of mind. And that we can realize that mind through the practical sector. And let go of all the other hyphenated philosophies and all the other little thoughts. And just be perfect. That was it. Fine. And part of what's going on here, of course, is a normative judgment made by people in the 19th century that a religious citizen is bad. that theology is a dead end, and that total commitment to you, a devotion to you, a single-sided decision-making is up to me. In other words, they are picking up on Protestant theology that is coming, and they are recreating a picture of the history of Japanese religion that will make it look like various ones that cost . Yes? I think part of it is that, basically, we need to be able to say, don't say we've practiced this muscle.

[41:49]

We need to hear that, you know, all the training and stuff that's going on in the internet, this is part of the philosophy that we have to be able to put forward to the future for this type of muscle that we need to be able to use. Did everyone load the pen? I suppose it's now... Yeah, Maxwell is central to the way that people talk about the common good of religion. This is called common good of religion, of course, to it. That's technically what it is. As opposed to the old religion that has to do with... What is Maxwell?

[42:53]

You need to find that out. No. It's a time period of time. Some days, it's like a period of time. And then after a period of time, after he was gone, after he died, when he was killed, he cried a lot after he was killed. And then after a period after that, after he was killed, he cried a lot after he was killed, he cried a lot. Until it gets through. The dregs are the dregs. Right. Yes. This is the third, actually, when I put it down. It was called the global wind Often half-bite is counterfeit.

[44:04]

Holy shit, this is darned. And the question is, do we know the truth? Is true love, true darkness, counterfeit darkness, or is it the final darkness? This is a silly role, fair and mild, but it's important for us guys. It's very important. It's a total, total difference. It's nice. with the eye of the true God. And one way of exploring the doctrine of global death is, look, the original truth and the truth is the same in this book. Even in the last book. So, in this book of doctrine, I come back to the Indian history. In the 5th year of [...] the And, uh, a lot of these, uh, these pieces of the story, and the truth is, I've found something that I really want to know.

[45:12]

That's what they were hearing about today. And, that's when they began writing secrets about this whole process, like, yeah, and that's it. This is the book. Oh, it's really, really, really, really, And I don't know what they're doing. Yeah, the, uh, one... Just, uh... It's tiny. Ha, ha, ha! It's actually not my, it must just be, yeah. The way that the Japanese put the change today, if you have a 3D for a hole, then you can't get past the hole.

[46:26]

So MAKU is final. It's perfect. Final dot. That's fine. Yeah? So you mean to say that this has, uh, just a very plain plan to get rid of the 3D? This is an amazing way of hypnotizing the difference between all the spirits. I characterize in this spirit, I'm a spirit spirit. I collect it. That's a good way. itself. This doctrine is very important for understanding the development of this image of comical experience.

[47:32]

Because the people who dominate it, when they develop it, they seem to be putting it under philosophy. We build it on really some pure land. And so when they look back at the history of Buddhism, the high point in the history of Buddhism was the discovery of the need for their own religion. The Kamakura period, then, is characterized in modern times as a period of more and more religious endowments, not just a fascination of government, but a rich family. But it clearly looks the entire time similar to Shadidwad, and we'll have to wait for Maitreya. He took it back in time. But what's important for us is to recognize that this period was stated by the Galatians 10.56, just at the end of this period.

[48:33]

So the picture is then that all these Buddhists who believed in this doctrine, recognized by the time they died in the 12th century, that they could no longer achieve enlightenment. And that none of the Buddhist teachers had it right in the deep. The whole thing was just going on. A lot of people are doing these doctrines that nobody wants to be able to realize, and therefore they need it. And this doctrine of the Mokpo was central then to the development of the two formative for the reason for maybe that is the purest one, because that was built into their theology. For those people living in the fossil period who, by definition, cannot save themselves, the preacher is to call on a new other path.

[49:38]

You can't save yourself by your own time. You have to rely on that. So it was very convenient for them They've been the ones in charge of creating this system of 12 schools, which is related to it, to take the central point in their own theology and lead it back into 50, as what drove the development of Nephilim 50, Nephilim 50. Not so conveniently, then, it leads us to that point. You can look in vain for Dogen, and his emphasis is that we cannot say like that. We don't decide for Dogen. The other three, including Nietzsche, emphasize this noxious doctrine. It's known as noxious. It doesn't call it, but they made it fit because it's training, starting at the same time. Another reason why it's like this, it's highly unique. It renamed a monastic form of business, emphasizing monastic literature around monastic and emphatic forms.

[50:43]

And although it has some methods for ordinary people, it's entirely because of the popularization of it. Indeed, it was appreciated in the cross-religious society by the Samaritan government. It's precisely because it has high-quality culture, elite, majestic culture. And they did not want a bunch of people running around saying, It's the last day. All the rules are off. This is saved by something. We're there in another land. It doesn't matter whether we sin or not if we have faith in God. You can imagine the fear it doesn't have. You do not want it to stay around in your country. You can't sin when you're safe. Again, you stop. You much rather have people say, just quit. So, then doesn't get really hard. But it was pushed into this model, and models don't do it like it, of course, because it puts them in place. That's one of the popular forms that they've been appropriate for in the bottom here.

[51:49]

I've been running past your question for a long time. Did you comment that the rights become very serious if you raise the children to know the government and so forth and quantify the related location and model? Again, would the population Yeah, there's kind of a double question there. I mean, it's a good question. One is, was there a Moscow atmosphere at this time? Or is that something we'd imagine there shouldn't have been? After all, you have a need in Moscow.

[52:53]

Take it seriously before you get anxious about it. So that's one question. And then there's this other question of, what about the relationships with China? By the second half of the 15th century, the Japanese had become very aware that the Mongols had moved down, were moving down to North China and then taking over the southern states. As mid-15th century they had done that, they had taken over Korea. And the Koreans were very good players. The Mongols beat the Koreans a lot. So yes, there certainly was anxiety in Japan among the militaries who were going to have to fight these Mongols, and among the court.

[53:57]

To what extent that contributed, usually the common code of reformation is said to have spiritual reformation, which tend to be characteristic of a period slightly earlier. In other words, late 12th century and early 14th. During which the Heian court was guiding the civil war. Different military factions fighting to be the supporters of the court. But in fact, they were fighting for power. The court had no power of its own. It had to use the military faction as its support. So the military faction were fighting in Japan in the Civil War throughout the second half of the 12th century. And by 1185, they had established a suffrage government, which was technically supposed to be a government appointed by the court. But they just set it up and then said, now give it the papers. So the notion of a... Social art in Japan is usually not tied to the Mongol in which it comes 100 years later, but rather to this civil art.

[55:15]

But then there's the question, to what extent was there real art? And two reasons typically give it. One, the theological reason of Moscow. The other, this civil war. Now, for that second one, the question is, Who benefits and who loses from a civil war? If you're thinking about the couple thousand courtiers living in Kamakope and King Chozo at this time, sure, they were nervous. They were losing their land holdings in the countryside. Because they had their posterity by rice land spread throughout the country, and now they couldn't get access to the taxes for their land. Because the military people in the countryside had taken over that, and they were taking it up. So, of course, the people in the capital, they know it. But we're talking about a few thousand people. What about people who were taking the right? This was not a bad time. This was a time of optimism.

[56:18]

You can make it. You don't just have to work for the man. So there are lots of people in Japan who are very happy at this time, not in desperate need of religious salvation. They're busy taking hold of the country and getting the rights and getting power and struggling for power. You shouldn't imagine this kind of, you know, like a millennium or something where everyone is in this sort of generalized... put on top of that the theological question. If you don't have Mapo as a basis for your theology already, would you be that nervous about it? No, what we're doing is we're taking a doctrine of the Pure Land schools that developed at this time and reading them back as central to the beliefs of the people at this time. But they want Pure Land Jodo school and Jodei Shunshu were not central to the belief that people at this time.

[57:22]

They were arising at the time, to be sure. But whether they were arising out of belief or the belief came after, he converted to the genetic question. So there's a lot of questions here about how they're characterized in this period. I'm somewhat aware that men arose late 13th century. I mean, earlier, but the main Chinese after 15. They may have been fleeing the . pretty much foretaunted in that part that was happening in the early days. But where did the Georgian issue and the school, what did they do? Well, here again, we have an origin problem. Jogo is said to have arrived in the contemporary of Asak in the 12th century, second half of the 12th century.

[58:25]

That's where the Georgian school established itself. It was a very peaceful place. And the famous lump, perhaps the most famous of the deforming lumps of this school is Nezuko-ge. Nezuko-ge is just one of the few famous founders of Japanese schools. He's actually saying he's been going past the building of that. It should not be. These guys were marginal types in their own days. But Nezuko-ge is very common. It's very much. We'll look at all types of these. And again, you can notice that the CureLens, the CureLens class is worried that we get too stuck with non-fold. But I need to explain to you that there is quite a little bit of a difference between the CureLens class and the CureLens class. And then we have the CureLens.

[59:27]

Now the problem of origin here has to do with this, that although Holen was very famous and got to a land stuck How in the world did people know about it? He himself was a Tendai monk, and Jojo was not a substitute. Not because he was a Tendai. He was a Tendai monk, and he followed his Tendai monks, and Jojo made him a Tendai monk. He was a well-educated monk. Tendai was more developed, more radical. And he began to set up on his own, traveling around the countryside.

[60:34]

And he was the master leader to change the state of the place, the shelter, which the Tendai people do right. And so he was . Remember, the other thing he did From this time, he's reached a time of skill, fed up with being African. While he is also a somewhat younger professor, it's a genius in his own way. Boy, I beg to just accept the fact. And this musician was also a tech guy. It is part of a loaded spirit of a tech guy who forms it. But not even though he's a tech guy, He's just a real form of, he's just one more feature. Going on, I appreciate it really.

[61:36]

I was born against what I've done. And so many new times. But the amazing thing is, All of these are starting at the same time. They're doing it for a unique opportunity. They're quite specific to each other. Yeah? Yeah, they're looking to make sure that this is not going to happen at night. The loaded chip truck? Yeah. Yeah. The loaded picture had been popular for centuries, and it did have a notion probably, if not the original notion of the Lady Couture, but it was plugged together with this idea of Mach 14, such that it was the kept for the last days.

[63:02]

Now, so there was a kind of generic sense that people have for a long time, and therefore the Lady Couture is very valid. What happened towards the end of the Aeon period is that this generalized nursing becomes associated with a specific issue of multiple in the three-fold schema that used to be on the board but has now been erased, such that the issue came, can we save ourselves? And that was the issue for the PA. Thank you. Thank you. Yeah, I don't, I guess the question is, are you over-emphasizing the VGH? The attribution of mapo-anxiety is immodest.

[64:27]

And I may be, that is to say, I don't want to leave the impression that no one cared about this doctrine that I've told you in this part. Obviously, it generated enthusiasm for Churlan's style of political interviews. I'm just saying, we have a tendency, because of the Meiji emphasis on this, to think of this period as a period of high-stakehold anxiety. And I'm not sure that it was. There were a lot of people here that were quite happy. And if you read the reports from this time, we go there. But lots of other people, on that issue, we're in a special time and we have special needs, is not necessarily the same as that is. for many, I would say most of the people who are writing about Jesus. It's front and center for people to have a theology based on that. But if you don't, bear in mind, all these schools, I can see it. It's just not a school, not quite all of them, I can see it. It's certainly... The post-college school or the early childhood school is simply a very powerful school and has no doctrine, no need for lawful doctrine.

[65:36]

And Kennedy and Chugon are very powerful. They're the most powerful schools in the United States. And they are not particularly eager to have a doctrine and say, these forms are now outmoded to lead to these forms, which is immense. So they either ignore or downplay the doctrine. But they are seen as arranging periods, as having daily cliques with one another. Whereas modern rhetoric, stepping outside of that theological context, is stated to fear that this is just nonsense. They're the main people. The true end is the positive people. In a way, someone looking back, say, on Protestantism would say that the Protestant explanation was made through Christianity in the age of Ezekiel's house. And forget the post-Tripcaptor Church and Eastern Orthodoxy and all the other statistics. He seems to drive on.

[66:38]

Yeah? Is there really a spiritual basis, textual basis, or maybe martial concept to use this appearance in the Lotus Keeper? I didn't get the text that you're talking about. Uh, yeah, there are, there are secrets, specifically, let me go to a, like, a, um, there's a diamond measure, you have to let it be, [...] you have to let it be. Consciousness will often have some sense of that. But it doesn't drive theology typically. Except in these forms that you might feel that. Right.

[67:43]

Same word. The word's a big idea for the Chinese, too. as a kind of generic Buddhist idea. It's one of the ways in which Buddhists have taught, almost the way Lee talked about, you know, these degenerate times. Almost every age sees itself as a degenerate time. That's the condition. Yeah, because the golden age is over. I mean, if this is the golden age, we're in trouble, right? You want to have a... You want to have a golden age in the past somewhere, so by definition, in your time, it was a kind of degeneration. It became a standard, sort of, what? Expression for duty. In these united times, when there are no great masters. However great your master is, usually, I mean, at some point, they say my master is the greatest, right?

[68:43]

But usually they say 9 hours per day is, you know, a kind of pale reflection. We don't get that. It's in the past. You put that, but it's fine. You couldn't put it like that. It's a good world. Yeah, yeah. If it's 15 or 20 years old, you know, you're looking back on it like, oh, yeah, it's going to be great. Don't you think it's going to be great? So, all 500 people who graduated in 15 or 20 years, they took the quiz. It's a stunning thing. That's all it is. It's like, if you can develop it, it's great. It's worth it. But the people that are probably like, sorry, so good, but they really need to learn more about it. If I don't, they won't be able to give me food, right? That's what they really want. But, well, I don't think they're really thinking about it.

[69:43]

I'm very clear, you know, going to need to do it pretty easy now. I think you see what I'm talking about. All right, stop. Stop. Worship. Say hi, brother. Yeah, I didn't mean to say that there are golden ages. I just meant that cultures construct golden ages. The way 19th century created the classical world, right? I had the golden ages back in the 50s. The 50s, that was the golden age, right? For the right wing, the 50s to the left. All right. And it's weird... It's weird being a representative of the Golden Age. Now my undergrad students come and they want to talk about whatever... I'm just curious how much... People in these periods, like in the reform period here, practiced these very strictly, identified with them in the same way we talk about religious now, someone's a Protestant, someone's a Catholic, someone's whatever.

[70:50]

The people very, very strictly in the same way identify with one sect, Buddhism there, in the same way we talk about kind of modern religion. This is another story that has to be, that we should talk about. It's okay to take these away. One of the things that's at play here, and it's very important for understanding the identification of the gem tools, is that the word for sex, denomination, what they would as in or . And very often, you see it translated as sex.

[71:51]

That's the first rule. Fifth, the history of gratitude and understanding is much given by modern understanding of what's treated. In a good modern understanding, it's actually a political issue. In fact, a modern understanding of what a denomination is, at least a denomination, is an entirely different definition of gratitude. was developed by the government. The native government separated church and faith, so that the Buddhists could no longer be part of the state, as they had to respond to the deficit to receive benefits. And then they defined Shinto as not a religion, and said that it's just the national culture. And therefore, Shinto could be the state-sponsored Japanese court.

[73:07]

And we have to admit about the separation of service, but I've seen the fiscal franchise through my life as a Japanese. But, in doing so, they nevertheless require that all religious registrations and they just kind of, you know, legal body, in other words, they register a legal corporation And the fate is that they leave the portfolio to be owned by the church. So you have to define yourself as a portfolio . And those corporations . And they considered primarily what they needed to do was to have a history, a specific set of tests and we had to define that as a community service system. And SO-SO-CHIN did that. And they created the two names that were found in SO-SO-CHIN and the government.

[74:11]

So one of the things that happened then is that the government would only recognize the limited numbers. And so there was a coalescence at SO-SO. And SO-SO is a very good example. In medieval times, there was no so-so. So-so too was developed when the government set out to recognize which were the leaders on the grid. And so TV and AHS would choose distinct positions with no umbrella organization got under the same umbrella called a so-so. That's why we have 2,000 children and kids. Because we are a modern and modern nation. like you said, the abomination. And the other, I mean, the Ninzai never got to death so well. The Ninzai, this is when you get that thought.

[75:14]

All the biggest, major monasteries, because they had the great, famous monasteries, wealthy monasteries, the same kind of prophecy as well. Then we've got the Oshin-Yuha, top-rated factions. They were actually separate religions. And still, they all had to get together under the umbrella called . So now they're called . There's . We were lucky . But still, . The ship, the one monastic . So, what this termed then, you know, what happened then, of course, when you look back, we imagine that it is every thought. That they were only with Corpus Christi. In the first place, we looked for the formation of this type of corporate body, the thing that made it possible for the Japanese government to say, okay, now you're all going to be sued.

[76:35]

If you look back to that credit section, you see the Tokugawa's up there on the other page. Tokugawa's in the name of family. The Motori family that ruled from 1600 until the end of the period. When they took power in the 17th century, Woodland was all over the map. He's still in Eden. Monastery, his armies, if they had had to fight, they would have to unify the country. So it was a period just before this famine of power was changing over in this warring state. When warlords were fighting all over the country to unify the country, they stopped and eventually just kind of unified the country. And in the process, they cheated. and turned and trashed them and slaughtered them once because these people were part of the political, uh, part of the political factions that were part of the political system.

[77:37]

Once they got control, just as they divided up the country, they made no meaning for them because they were motivated, covetous. They took their opponents and friends and saw the power that they seemed to They said, as long as you stay, you know, in your property, when you try to take anyone out, they're looking for it. And then they made all of their costs appropriate to be packed up. And have their families appropriate for that. They couldn't create it in public because that's the way they wanted it. Unified. Because it would be exactly as easy. is that new Buddhist rules will be established and supported, patronized by the Dukes. We'll become an arm of the Dukes if we promise not to falsify, not to cause trouble, and we have possibly the least of luck for them.

[78:42]

So they created them, they proposed the college university was actually part of the foster community. Every of these recognized classes of students would have to have third-quarter education under the guise of the district, of the civil school district. And that any problems they had would have to be supported through that. And even their theological classes. If they had a good keep over, meaning that some thousands of They could not acknowledge themselves, so they just . And in fact, the main debate about the meaning of transmission that takes place during this time, in the late 70s and 80s, that was finally decided by them. whether or not it's positive or negative, you try to get it to a sponsor right next to you, which is a tough job to do.

[79:49]

And you're very reluctant to get your job into town. So you bring those pennies. What were the terms of the debate? Well, actually, if you need a dissertation, just to be quite a human example of that, my mom's often used it. When the government, at this time, organized, as a physical body, the different legal factors, which led to a lot of, because they had established certain temples, and fixed the hierarchy of the relationship among the temples, where all the social symbols had to be related to each other.

[80:53]

Then there was a lot of . There was a political hierarchy. And one of the traditions was that whenever you went to a new monastery, you just take on a new ministry. Because each monastery had its own ministry. So if you were appointed the abbot of that place, who would then take on the lineage? of that monastery. So you could move and shift your lilies according to your appointment. The people were shifting their lilies. And so one faction, the Daijoji faction, is up near . They wanted to regularize and prevent the shift of movement, because they had been represented by the administration as the chief representative.

[82:08]

And so they started a movement whereby it was not appropriate for . And then they And it appears to have got it accepted quite a bit, such that the orthodox would mainly be from the master, by the master, according to the master . Not a very edifying debate, but it does show you how important and standing at work, letting it shoot. That's the way to do it. That's the way to do it. And then it gets, my coin here, it's going to be a long story that way, because it's a little short.

[83:13]

When the major period created modernity of this corporation, they looked back, and they basically told the people that had been conceived, not fixed out of them, And they were, they were actually at this time, everyone, according to the organization, everyone in the tent had to become a member of one of these units. Every citizen had to register, and every child at birth was registered at one of these tents. And therefore, the government The promise is just a promise that every temple will have a donker. You can call it a donker. You're not a priest, you're a donker. In other words, I'm a donker of this temple. That means that I am a member of this community.

[84:18]

Everyone in Japan has become a lowly member of some of these communities. You had to sign up. And no matter what your personality is, your poverty level, it makes you a little other person still. There were no generic people. No generic people. Wow. This is good news. It's true. Yeah. They didn't care which one you belonged to, but you had to be registered because that was the sentence. That's how they knew where to go work. And how many there were. No. But you can imagine, insofar as that military government, they're not calling the question, they're also calling the question the 19th century for ordinary people. Because Buddhism was seen by ordinary people, the most of whom, as they typically do under most of these, suffer. And Buddhism was seen as an armed government and part of the province. And there's a lot of... The government took over the family, and that continues today.

[85:23]

So, like, every person in Japan has a mix at the office, the local government office in the country. where they were born or where they're from. And if you look at my wife, typically a woman, they used to ship to the husband's family, because property is creditable. So then the woman would ship to them. But if the husband is a diver, he's a foreigner like me, right? Hers remains with his father, and it's written in those days, so marry the foreigner. God knows what happened to her after that. Because she is formally still her father's daughter rather than my wife.

[86:25]

But the carryover of this whole differentiation of religion is a document. Indeed, as I say on the day, if you don't have been reading it, I suppose so is the agonist. The agonist. The outcast. The agonist. We're not going to name the ghetto. And the name is people. People in the ghetto. These are outcast families. It goes back to the federal theory that is made up of Parkinson's. The 35 people who were considered police and truth. And you did not want to have contact. And They were unrecognizable physically. But they were recognizable geographically because they lived in death. And so if you know where a family, people on the lake, then you know whether they are dead or people or not.

[87:31]

And then you know if not for marrying them, not for hiring them, not for that. And the Buddhist churches knew each other before. But they were in charge of maintaining this portion of the pension and keeping the fifth class out of the past. And then they had a business of selling their company records to the investigators, actually, marriage investigators and business investigators involved. And it continued right up even after the government broke because they had all the old records of these families. And so right up until our own time, They had been making those methods available so that the good, sure, you have to, you know, either there or there. And now, in the 1980s, after a representative was on the 412 Logan State, and we had a conference to say, you know, it needs no discrimination.

[88:36]

And this, where that just got back to the get it loose, because they can read delinquently. That's why she was easily embarrassed and had to go back and apologize to me. And I thought, I can think like that. It's a good thing. And now it's a good thing if you were part of it. And well, now they did. For the last 10 years, they've been trying. So they have lots of pamphlets and directives to speak. They have a lot of standards. They've got all the concepts. And one of the author's entities, they found out that they spread those truths. You know, whenever we die, we get a positive religious name. A monk, Cardiff Brickwell, is making a monk, a positive monk, and put it on the bed, and we do it. So when the Buddhist priest put the priest's name together with people, they would split them in terms that would indicate that they were dead.

[89:41]

so that in the next world, they'd be done with faith. I know when we conclude, that's a little quick. Good to see you. And so in the grave notes, you know, I would tell people, shoot, we don't want your ancestors buried together in this up-and-down. Like, okay, we must have this media, you know, starting back at the churchyard, that type of feeling. And so somehow they have to distinguish But all those, and that climate practice could do it, even though they've finished operations. What, you know, it's, it's, you know, it's, you know, it's coming to do it then. Okay. Anyway, what I want to say is it's true that the shoe then is already in the 17th century.

[90:47]

It's in the 17th century. It's a legal thing. And the most important thing to know about this is that this is a time when it's not just a question of religion. It's not just a question of religion. Did people in early times think of themselves as members of a shoe? The answer is that. Some did. In the more, what you might call, born-again type. You know, there's always a range of sort of relaxed, religious type, highly intense religious type. There's some people who said that, for example, only faith in the blood of the spiritual would save you. They felt, even though they were lame and they felt that against you, they didn't see that. The issue is that this was one who was accepted. But for the most part, people did not belong to any denomination. These were not denominations connected. They had their congregations in their time, but they had to choose a monastic organization. And then, whatever monastic organization they came to, they made with it.

[91:51]

And in fact, all Buddhists in Japan have never gone to church. And that's it. They just go to festivals and things like that. So if somebody's having a festival, you go to it. And you don't know whether it's a shareland festival or not. So only the monks care about that. And only the monks participate in being that way, defying the historical reason. So that's really a modern thing. But modern history has led that path now, with the notion of the sheep. Of course, they're already there, through the founding of the Yankee sheep. So even though they know that, they You're starting to know that as the imagination is, when Donald came back from Thailand, he created the photo shoot, and then he was able to get the photo shoot. But in fact, we have a rather different picture. He's just very small now. He's a little small.

[92:51]

He's 10,000 small. In fact, he's five. But he's just that small. Take a break.

[92:58]

@Transcribed_UNK
@Text_v005
@Score_64.04