Before I started, there are so many things I had to talk before. My wife asked me to make sure that even though I'm talking about the virtue of kesa. And I think almost all of you who wear laksa or okesa have sewn your own. But I never sewed my own laksa or okesa. Never. So I know nothing about actual sewing. So please don't ask me. Branson is the most experienced and best teacher of sewing in this country. So if you have a question, please ask to me. My teacher is Uchiyama Kosho Roshi, and his teacher was Sawaki Kodo Roshi.

[01:09]

And Sawaki Kodo Roshi was the original modern Soto teacher who put emphasis on the so-called Nyoko-e, that is what most of us wear in this room. And as I mentioned yesterday, because of Sarapiro's influence, he started also study orchestra and making their own miho-e. So Sarapiro's and Hashimoto's lineages, we saw and put on so-called miho-e orchestra and action. And Sawaki Roshi, one of the most famous sayings was shaving my head, wearing okesa, and sit.

[02:28]

Nothing else. And Uchenmuro was, of course, Sakuroshi's disciple, so he continued this tradition. Shib and head wear okusa and just shib. And Sawaki and Uchida Morioshi didn't put too much emphasis on okesa. And as far as I remember, he never gave lectures on kesakudoku. So he was rather quiet about Ogesa, probably because, you know, many of Tsar Kiyoshi's disciples and lay students are so much kind of eager for another one. practice song and wearing okesa and how can I say and the interface on the virtue of okesa and Uchimura said

[03:45]

Uche Moroshi was a master of origami. Do you know origami? Origami is a paper folding. And he wrote several books on the art of origami. And in his book, in order to explain the order of folding origami, The paper, she know how to explain the procedure or order or making something from one single paper. So, Sawa-Piroshi Keisho, once Sawa-Piroshi said, he asked Uchida Maroshi to make an introduction, a manual of sewing okesa, using his idea and technique and experience of, you know, explanation of how to make origami.

[04:47]

But Uchida Murase wrote in his writing that that would not choose what he was focusing. He was focusing on Zazen, sitting and explain or express the meaning of Zazen in the way modern people can understand or meaningful way for modern people. So Chamuraisi focused on Zazen and expressed his own understanding about the meaning of Zazen practice in modern society. So he didn't put so much emphasis on Okesa. And so at Antaiji, I was never asked to show my own Okesa as my excuse. You know, because there are many lay students of Sakyos who saw rakusu to offer, not only their own.

[05:59]

So when I was ordained, I think Joshin-san made my koromo and rakusu and okesa, seven-jou okesa. And the friend, I received Dalman Transmission. So one of the Sakyaroses Ray student whose name was Yukiko Natsura. So made 17 Joe Okasa for me. So I have no experience of Sony. Yeah, that's great. Well, my wife is Kura, and we married in 1983. At that time, Joshin-san was staying at her sister's house in Pokyo.

[07:00]

And she was very weak already. And she died next year, 1984, in May. So this year, we have Joseon's 23rd anniversary. That was one of the reasons I make decision to study Kesa Kuroku during this Zenzō-e. Actually, two weeks after we married, my wife went to Antarctica and stayed there for one year. to study how to make orchestra. So my wife, Yuko, is Joshi-san's kind of a dharma granddaughter. So we have many experienced sewing teachers about concrete things about sewing orchestra.

[08:11]

Could you ask them not to move? I'm talking about my understanding of Dogen-Zen's teaching about the virtue of vocation. This text has many pages, but this is both English and Japanese, so actually it's not so large writing. So hopefully I can talk the entire text. Maybe I'm too ambitious. So I have to—and this is not so difficult. This is not like Shobo Genzo, Busho, or Buddha Nature. In those—Buddha Nature, or Wenshi, or Lingtang, I have to discuss even word by word.

[09:19]

And sometimes it takes more than one hour to talk about one word. But here, in this writing, there are no such difficult points. So hopefully, I think they can finish this. So I'll go a little faster than usual. Let me read the introduction of this writing, that is, until page nine. And I start to talk paragraph by paragraph. The third chapter of True Dharma I Treasury, Kesakudoku, or virtue of kashaya, the world dharma that has been authentically transmitted from Buddha to Buddha, ancestor to ancestor was authentically transmitted to China only by the founding ancestor Bodhidharma of Mount Song.

[10:32]

The founding ancestor was the 28th generation from Shakyamuni Buddha. After the word Dharma had been transmitted 28 generations from a legitimate teacher to a legitimate disciple in India, the 28th ancestor personally went to China and became the first ancestor. After it was transmitted through five generations of Chinese masters, It reached to the full name of Kaoshi, or Soul King. He was the 33rd generation from the Buddha. He is called the sixth ancestor of China. Then Master Dijon, or Daikan, the thirty-third ancestor, correctly received the transmission of this world dharma in the night at Mount Huanmei, or Owai, and he protected and maintained it for his entire lifetime.

[11:55]

The robe is still kept at the Bowling Temple or Rinji on Mount Kaoshi or Soke. The emperors in many generations, one after another, invited the robe to the imperial palace to make offerings and pay homage to it. to protect it and maintain it as a sacred object. Emperor Song or Chu Song or Song or Xu Song and Dai Song of the Tang Dynasty eagerly had the robe brought to their palace and made offerings to it. To bring it to the palace and to return it to the temple, the emperors sent their imperial envoy and issued an imperial proclamation.

[13:00]

On the occasion of returning the Buddha robe to Mount Kawase or Soke, Emperor Dai or Daiso made the following proclamation. Now I order the Great General Liu Changjin , the pacifier of the nation, to respectfully return the robe. I consider it a national treasure. Keep it safely at the temple according to the Dharma. Let the monks who have received the essential teaching of the lineage strictly protected it without failure. Truly, being a king in a small country in which Buddha-love exists and can see it, hear it, and make offerings to it, is the most excellent life among all worthwhile lives within life and death, even more than governing the three southern great southern worlds, as numerous as the sands of the Ganges River.

[14:20]

In the three southern worlds where the Buddha's influence was reached, If there are any place that Kashaya road does not exist, Even so, the founding ancestor of Mount Song was the only one who correctly transmitted the Buddha Kashaya through face-to-face transmission from a legitimate teacher to a legitimate disciple. Buddha Kashaya was not endowed to the corollary lineages. Although the transmission from Daudi Sattva Bhadrathara, a collateral disciple of the 27th ancestor, Thanayathara, Thrajnathara actually, actually read to Dharma teacher as Seng Chao or Soul Jew, there was no authentic transmission of the Buddha Kashaya.

[15:33]

Similarly, although Great Master Daoxin, or Doshi, the third ancestor in China, guided the Master for a long time on Mount Anutou, or Gozu, he did not give the authentic transmission of the Buddha Kashaya. Therefore, even for those who have not received the authentic transmission through our legitimate teacher, the virtue of Tathagata's true Dharma is never in vain. The benefit is boundless for thousands and tens of thousands of ages. and what those who received the authentic transmission from a legitimate teacher cannot compare with those who lack the transmission. Both from human and heavenly beings received and maintained the kashaya, they should receive the kashaya that has been corruptly transmitted through Buddha ancestors.

[16:50]

In India and China, during the age of the True Dharma and the Semblance Dharma, even lay practitioners received and maintained kashaya. Now in this remote land, in this present degenerate age, those who shake their heads and call themselves Buddha's disciples do not receive and maintain kashaya. They don't believe, know, or clarify that they should receive it. How much less do they know of the material, color, and measurements of kashaya? How much less do they know how to wear it? From ancient times, kashaya has been called the robe of liberation. It can liberate us from all the hindrances, such as karmic hindrances, hindrances of derutsu devayas, and hindrances of retribution.

[18:04]

When a dragon gets a single strand of kashana, it can be released from the three kinds of hint. When an ox touches Kashaya with its single horn, its past wrongdoings disappear of themselves. When all Buddhas attain the way, they all, without exception, wear Kashaya. We should know that residing and maintaining Kashalya is the most valuable and unsurpassable virtue. Truly, although we regret that we have been born in the remote land in the degenerated age of the last dharma, we can rejoice that we have encountered the dharma and the rope that has been ultimately transmitted from a Buddha to a Buddha.

[19:14]

Which other lineages have an authentic translation of both the Lord Dharma of Shakyamuni, such as ours, upon encountering this Lord Dharma? Who do not validate and make offering to it? Even if we have to discard worldly lives as numberless are the sons of Ganges River every day, we should make offerings too. We should take a vow to meet with it, respectfully receive it, validate it. and make offerings to it, life after life, generation after generation. Although we live more than 10,000 miles from the country where the Buddha was born, and it is difficult for us to go there, such a long distance across mountains and oceans,

[20:19]

Because of the influences of our good karma in the past, we are not blocked by the mountains and oceans, and we are not rejected, though we are ignorant. Having met with this true dharma, we persistently study and practice it every day and night. We receive and maintain this kashana, and we always respectfully protect and maintain it. How could this be the effect of practicing the virtue under the guidance of only one or two Buddhas? We must have practiced all the various virtues under the guidance of Buddhas as mumiras are the sons of the Ganges Libra. Even if it is ourselves that has done such practices, we should venerate it and rejoice in it.

[21:32]

We should humbly repay the profound debt of kindness to the ancestral masters for their transmission of dharma. Even animals repay kindness. How could human beings ignore their kindness? If we are ungrateful for the debt of kindness, we are more foolish than inmost. The virtue of this Buddha-role and Buddha-dharma cannot be qualified or known by anyone but an Ancestral Master who has succeeded to the Buddha's two dharma. If we wish to follow the trace of all Buddhas, we should truly appreciate the virtue of them. Even a hundred thousand million generations later, we should appreciate this authentic transmission as the authentic transmission.

[22:37]

This must be the Buddha Dharma. The verified efficacy should be always miraculous. This transmission should not be like watering milk, but rather like the crown prince acceding to their throne. Even if it is like diluted milk, if we do not have any other milk to use, we should use this milk. We should not use oil, liquor, or wine, even if these are undiluted milk. This authentic transmission also must be like this. Even if a person is a mediocre follower of an ordinary master, if the person's transmission is authentic, we should consider the person as ilk. Furthermore, the authentic transmission among Buddhas and ancestors is like a crowned princess ascending to the throne.

[23:46]

Even in the secular world, it is said that a king does not wear robes different from the former kings. How could a Buddha's child wear a robe other than Buddha's robe? Since the 10th year of the Yangping, or Eihei Era, that is 67 CE, of the Emperor Xiaowen, or Four Maids, of the Lothar Han Dynasty, although both monks and lay people often went back and forth between India and China, none of them said that they met an ancestral master who authentically received transmission from a Buddha ancestor in India. No one has a record of the lineage of first-to-first transmission from the Tathagata.

[24:50]

They simply followed masters of sutras or commentaries and brought back the teachings recorded in the sutras written in Sanskrit. They never said that they met an ancestral master who was an authentic heir of Buddhadharma. They did not say that there were ancestral masters who had transmitted the Buddha kashaya. We clearly know that they did not enter the innermost room of Buddha Dharma. People like this will not clarify the essential dharma that was authentically transmitted. The katharata Sakyamuni entrusted the true dharma eye treasury and the possible awakening to Mahakasyapa. And Maha Kashyapa received it together with the kashaya authentically transmitted from Kashyapa Judah.

[26:01]

Being transmitted from a legitimate teacher to a legitimate disciple for 33 generations, the kashaya reached to the Master D. John or Daikan or Mount Khaosi or Sokei. Its material, color, and measurements had been transmitted intimately. Since then, the Dharma descendants of Kongyuan, or Seigen, and Nanyue, or Nangaku, have been intimately transmitting the Dharma. wearing the kashaya according to the dharma of the ancestral school and sewing the kashaya according to the dharma of the ancestral school. The method of washing the kashaya and the method of receiving and maintaining the kashaya cannot be known without studying in the innermost room of the tradition of the face-to-face transmission from a legitimate master to a legitimate disciple.

[27:17]

I think this is the introduction to this entire writing of Kesakudoku. It's quite long. Here, Dogen then put emphasis on the authentic transmission. In the very first sentence, who says, the Lord Dharma. I'm sure this sentence is not good English. As I said, this is still a stage of working draft, so I know this is not yet good or natural English, but I try to make as literal as possible. And maybe as a translation, the problem is the very first and second word, ro-dharma.

[28:26]

Ro-dharma. Original Japanese word is eho. A is Lord, or Dharma. And there are two ways to read or interpret this compound. One is the dharma of the road. In this case, this dharma is teaching. Teaching without teaching about the road, about Ogesa. This is one possible interpretation. And some of Japanese teachers live in this way, or hooting of road. has been authentically transmitted. And another way of reading this is A and HO, two things.

[29:36]

Robe and Dharma. That means Dharma was transmitted from Shakyamuni to Mahakasyapa and Mahakasyapa to Ananda, as Dogen then said, until the six ancestors in China. Robe was transmitted. Dharma, at the same time, the Dharma was transmitted. So this can be read as the robe and dharma. So the robe and dharma that had been authentically transmitted. But the problem is when we translate this in English, it becomes when we translate as robe and dharma, You know, robe and dharma become two separate things. If we could end, we have to make it plural.

[30:40]

But, you know, A is, or robe, is a symbol of dharma. So in other, how can I say, Buddha dharma, A or robe and dharma cannot be separate. So this should be one thing. So that's why I know this robe slash dharma. So these are two but one. These are two but one, but one but two. And in this one sentence there are, you know, authentically transmitted twice. I don't think this is good English, but this is how Dogen wrote. So the authentically transmitted rope dharma

[31:44]

was transmitting, authentically transmitting by the Bodhidharma. I think that is what I mean. He really put in a classic authenticity of Zen lineage. At that time, Zen was a very new kind of Buddhism in Japan. So he had to say in this lineage, Zen lineage, transmitted through Bodhidharma, Sixth Ancestor, and his teacher, and transmitted to Japan. was authentic transmission that is one meaning and the dark and this law okasa was transmitted as a symbol of dharma transmission that was thought robin zemzi wanted to say but uh

[32:56]

Today, I think this too much emphasis on this authenticity, authentic transmission might be a problem. That means only this lineage has, you know, correct or authentic transmission. That means there's no authentic transmission to other lineages, not only in Japan, but, you know, in this country. modern times, especially in this country, you know, almost all the traditions of Buddhism from different countries in India and in Asia. came to this country, and there are many different traditions and authorities and schools existing here, and if we say this is only, and Dogon's lineage is only authentic tradition, I think that is a problem.

[34:07]

If we put too much emphasis on this authentic transmission. But isn't that the point of the first sentence? Yes, that is what Dogen said. But I think we have to somehow modify or soften... Pardon me? Yeah, but I think he had to say this in order to establish who is so-called a newly-transmitted Buddhism, style of Buddhism in Zatang. A fair, you know, all other different schools have been already established. He had to say this is authentic. And we don't need to say this is not authentic. We can say this is authentic. But if we say this is only authentic tradition and all other traditions are not authentic, that is a problem, I think.

[35:17]

And even when we study about Okesa, not only in Zen or in Soto Zen, particularly, tradition, but there are many other, you know, tradition of Buddhist law in Theravada, Tibetan, Chinese, Korean. You know, we don't need to, I think, I believe, to particularly Dogen's style. Of course, we have to be, how can I say, to not be proud, but it can be, for us, you know, Dogen's teachings. But if you become so kind of stiff and say, this is only true dharma, and this is only authentic transmission or tradition, then that is a problem, I think. So we should be careful about that point.

[36:19]

Anyway, within Zen tradition, traditionally we believe that the authentic transmission of Dharma came from India to China by Bodhidharma. Please. I think the question of what is authentic teaching has been And then a question close to people's hearts for thousands of years, and maybe how we see a part of the authentic teaching might change. Could you say what you look for in it? Like what would count as authentic teaching for you? How do you determine what is authentic teaching if it's not this way that's been passed down? What is relevant way in all these different traditions? I am not sure if we can find one single criterion to make judgment whether this tradition is authentic, this tradition or this practice is authentic, and this is not.

[37:54]

Because in each tradition, they have their own criterion. And what we can do is respect each other, their own tradition and their own criterion. I think. We don't need to argue and fight. If we do in that way, we create sansara within Buddhist sangha. So I think what we should do is we want to be faithful in our tradition, and yet we should also know that other traditions is also authentic for the people who are in that tradition. So I have no desire to establish one particular criterion or standard by which we can measure all the Buddhist traditions and judge this is authentic, this is not.

[39:01]

I think you are the first. So we're looking, is this a concrete thing we're looking at that's been passed on and on that we can say yes? And if that's the case, last year you said, well, body warmer didn't really exist. Yeah, but I'm going to talk. No, why exactly are we talking? I don't know. You can prove it. You have taken a decision simply on faith. You put your faith in what you use. And I think that's necessary to each of us. We made whatever we could, I paid them. You know, do that whole part of the 80, and take action, and make each subject a country thing.

[40:18]

But, essentially, I think the question of still the faith in ourselves Well, I think I need to go . So I think this is our call. We don't have to answer you. But how do you interpret it? Did they ever come up with this notion that, in essence, all the different translations have one essence, and that this particular expression of that one essence of that sense could say only this? Can you use the one way, in essence, the only one way, at least in the expression of it? Is that ever held up as an interpretation of it? In the interpretation of this expression? I think you know the scholar. Is that argument ever presented?

[41:23]

This isn't an exclusive one way. This is, in essence, a one way that has many expressions. As far as I know, I'm not a scholar, so I don't know much. There are a large range of scholars in Soto, not only Soto, but in Japanese Buddhist academic world. are not only academic, but are so-called Buddhist scholar monks. But, you know, this authentic tradition and this history of Zen, of tradition, you know, tradition, is almost like a, how can I say, doctrine. So no one made a question. So I think now we are kind of in a very unique point that we have to review the tradition.

[42:28]

Because we are not really, we are from Dogen's tradition from Japan, but we are not in Japan. So we need to find what is authentic to us. Traditionally, no Sōtō scholars question about this thing as authentic tradition, as a kind of a sectarian way. People go to Sōtō tradition, believe Sōtō then is the most authentic form of Buddhist teaching. kind of exclusive way. But all other schools, they did the same thing.

[43:31]

And somehow, in Buddhism, they didn't fight so much. They argued, they made discussion, but they didn't fight. You know, each school, respect their tradition and doctrine without so much, you know, item. That is a kind of a strange point of Buddhism. I'm not sure this is a question to you. I mean, this answer to your question, why not? I think we need to think about that, whether this is actual, concrete, person-to-person transformation within the history, or this is kind of an idea that essence of dharma has been transmitted. I was just thinking, for an individual person, it seems to me quite curious about the authentic tradition of being...

[44:39]

being a teacher who lives in relation to those around us, we were all wrong. I think so, too. And this, according to Dogen and according to Zen tradition, this transmission is the lineage of people who practice, who awaken to that reality and practice in that way and transmit that truth. So this is a kind of a faith. But if we think this is historically and in a kind of a, how can I say, political, I put our, how can I say, foundation of our understanding of dharma and practice. Is there any,

[45:49]

movement to re-evaluate this traditional understanding? Or is that really not taking place? I think especially after the World War II, especially people, younger people, scholars younger than me, started to review even the authenticity of Dogen and Dogen teaching. I'm a student, but I don't think I'm a scholar. I study. So it depends on the definition of the word, what scholar means. If scholar means academic, I'm not academic. But... Mm-hmm.

[46:54]

Mm-hmm. Mm-hmm. Mm-hmm. Okay. Thank you. I hope it's true. But, you know, I have been... I became my teacher's student, and because my teacher practice was just sitting, wearing ukesa and shaving head, I have been practicing in that way since I was 22 years old. And I wanted to understand practicing, what this means. So I try to study as much as possible, but studying is not a main thing to me. To me, the main thing is practice and to understand what I'm doing.

[47:58]

I need to study. And in order to share my understanding and practice with other people, I have to study more. I have to study English. That is one extra thing to me. You know, when we studied Buddhism from China, Japanese people had to study Chinese language. And when we tried to transmit Dharma from Japan to America, we had to study English. I don't think it's fair. So I hope more American people study Japanese. People want to study Dogen. And I hope younger people are willing to do that. Anyway, so here we are. Anyway, according to the traditional understanding of the history of Zen, Dharma, true Dharma, from Shakyamuni had been transmitted twenty-eight generations in India.

[49:14]

and the 28th ancestor Bodhidharma came to China and became the first ancestor of Zen in China. And Bodhidharma's teaching transmitted five more generations and did to the six ancestor Huinan. And after Huinan, the so-called Zen school spread and become more and more popular. That was basic understanding of the history of Zen Buddhism. But last 15, I think about 15 years from the middle of 20th century, you know, this history has been reviewed by many scholars, many Zen scholars.

[50:15]

And now we understand, at least I understand, that the lineage of 28th generation in India was established in China, I think in the early 9th century, by the people in the tradition of Yunnan. Before that, there's no such, how can I say, lineage of those 28 people. Before that, there are another version of the lineages in northern school of Zen. But this one was kind of established in the tradition of Huinan, the sixth ancestor. Ninth century, early ninth century. So basically, today, scholars don't believe this is historically true.

[51:22]

If you want to read that kind of study and discussion, I recommend you to read a book written by John McRae. The title of the book was Seeing Through Zen. I think this is a good book to see, to understand how modern scholars see the history of Zen. But I don't have time to discuss that part of discussion to study Dogen Teijin about Okesa. Yeah. Actually, John McRae didn't say bodhidharma didn't exist, but bodhidharma in the history was not like we know from the different stories.

[52:28]

Anyway, in the first paragraph, he described this transmission, authentic transmission. And in the second paragraph, page two, he said even the emperors of China, specifically Pan Dynasty, invited the robe transmitted from Buddha to Huinan and make, venerate it. So, you know, I'm not sure, you know, people really believe it or not. I mean, Buddha, Shakyamuni Buddha's Okesa transmitted until Huinnan. Huinnan lived eighth century, and Shakyamuni, I think, died fourth century B.C., so more than 1,000 years between Shakyamuni and Huinnan.

[53:43]

And, you know, especially in India, in Japan, you know, okesa is not really a practical clothing. But in India, this is really only clothing Buddhist monks used. And I don't think when, you know, we use this kind of clothing, for daily use, it's starting to last more than 1,000 years. Actually, in the Vinaya, it said when a monk made new set of okesa, there's a rule that at least six years, a person should not make new one, new set. That means six years is a limitation to continue to wearing one okesa. So I don't think for 28 generations, one officer had been really transmitting.

[54:50]

And also, if I start to talk, there's no end. So this is a kind of belief or faith. And if we are skeptical, we can question everything. So I don't want to go into such a detail. And paragraph three. He said, truly being a king, I'm sorry, the number three is missing. It's the last sentence in page two. It's the beginning of parallel throne. Truly being a king in a small country in which Buddha Lord exists and can see it, hear it, and make offering to it,

[55:57]

He is the most excellent life among all worthwhile lives using life and death, even more than governing the three thousand great southern worlds, as numerous are the sons of the Ganges River. Here, Dogen called a China, Chinese emperor, an emperor of a small country. in comparison with, you know, entire 2000 worlds, the king of the 3000 worlds. So he put emphasis on the, you know, on the Buddha's law is precious. If I interpret this sentence in my own personal way, this, you know, the emperor of this three-thousand-world, I think, means each one of us.

[57:17]

We are the center of the world. And, you know, as Dogen said, in Sansui-kyo, or mountains and waters sutra, Mountains, although mountains belongs to the nation or the country, but actually the mountains belongs to the person who love the mountains. That means if we love this entire network of interdependent origination, then this entire network belongs to us. So actually we are that empire. That means we have responsibility to this entire network being in a healthy, harmonious condition. If there's some problem, that is our responsibility. and if we have the orkessa, Buddhist role.

[58:20]

So in this case, I think Dogen used this word, Buddha's role, as, you know, yesterday I mentioned Dogen then used this word orkessa in four different meanings. and interpret what he is saying, you know, what is he pointing, not tracing. So we can interpret this Buddha road as this, you know, entire network of interdependent radiation. That is one piece of Okesa. and we have already received that orkessa. So we are the emperor of this 3,000th world. I think that is a possible interpretation of this sentence.

[59:22]

Let me continue. So he put emphasis on the authentic tradition. And he said, although in the middle of page three, although the transmission from bodhisattva, bha-do-la-pa-va, A collateral disciple of the 27th ancestor, Prajñātāgā, or Hanyatāgā, actually reached to Dharma teacher Sen Chuau, a sojourner. There was no authentic transmission of the Buddha Kāshāya. Here, Dogen Zenji mentioned this person, Badolapala in Sanskrit. In Japanese, we pronounce this name Badabara, Badabara Bosats.

[60:33]

And according to all the commentary, this is a mistake. Badabara is a person who is enshrined in a bathroom. Not in the kitchen, but bathroom. So this person's name should be Buddha Badara. Buddha Badara. Bhadabhara is not actually the person in the history, but Bhadabhara is a person who went to China from India. He lived from 1559 to 1429. He practiced so-called Zen with the person whose name is .

[61:49]

I don't know the Sanskrit word, but . And according to or a transmission of Dharma lamp. This person, Butsu Daisen, was another disciple of Prajñatana, so Bodhidharma's Dharma brother. And it said, Buddha Bhadra studied with this person, Butsu Daisen, and went to China. And that was the same time as Kumara Jigga was working on translation in China. And when Buddha Bhadra went to China, in the beginning,

[62:51]

worked together with Kumara Jiba, but somehow there was some conflict. So Buddha Padre left, separated from Kumara Jiba, and practiced in his own world. And this person, Sem Chuo, in Japanese, Sojo, was a Kumara-jiva disciple, one of the most important disciples of Kumara-jiva. And I tried to find the connection between Saint Cho and Buddha-Buddha, but I couldn't find any evidence these two are connected. Of course, there's a possibility they met each other because they were in the same age, in the same place on translation. But I couldn't find any evidence that Sojo was central, especially some kind of translation from Buddha-Buddha.

[63:59]

So I'm not sure whether this is really historically true or not. And another example of so-called collateral disciples, or rinuies, is the Master Faron, or Mouto, or Gozu. This is another school of Zen. And it is said this is not from the sixth ancestor, Shuinan's rinuies. this lineage goes, it is said, from the source ancestor, Daoshin, or Doshin. But, you know, today's scholar also doubt about this connection between source ancestor, Daoshin, and the founder of this school, Faraon, or Houyui.

[65:07]

Anyway, the point is that Buddha transmitted only through the lineage of human and went through Seijin and Nyangakri and become five schools of Zen. That is a common kind of understanding of history of Zen until about 50 years ago. Pardon? He's not talking about the material thing. So he's talking about the teachings of Dharma asked him. So is he saying that there was a group of people who got it wrong? Pardon me? Is he saying that there was a group of people, these collateral disciples, who didn't get it, whatever it is, correct, that had an inauthentic transmission? Hasn't it been very exclusive? Make me a clear point.

[66:11]

Yes. Got it wrong. Yeah, it's very exclusive. How can I say? Traditionally, no one doubt question about that exclusiveness in Dogen's teaching here. But I think it might be that it is a problem to us, I think. So we have to kind of review. what we should do, what we should think, how we can think and practice and work with people from different other languages or traditions together without saying this is only authentic tradition and others are fake or not authentic. So I think we are in a kind of a very unique stage of the history of Zen.

[67:20]

We have to reveal the tradition and create something for the future. And we should not create something which is not genuine. in terms of the sort of situation where Dogen was, no, no, you've just received transmission, and I can't really go on, it was established, it was established already, he was trying to make space for this, just to, so, make that on its side. Thank you. And for him personally, he was disappointed. He was become a Buddhist monk when he was 13, and yet he was disappointed in the condition of so-called Buddhist establishment at the time. And he went to China to find an authentic teaching.

[68:26]

and he found authentic teaching through his teacher Kendo Nezha Zenji. So this, I think for him, this was his true faith that he finally found a true transmission, true tradition, and he transmitted that true Zen tradition. So I'm pretty clear that for Dogen Zenji, this is not a kind of a, how can I say, you know, praising himself and his tradition and look down other traditions. But this is a result of his journey of searching truth. Does it make sense? Please. What does it raise?

[69:27]

Collateral mini. What does it call? Collateral mini. Okay. Japanese word is in there. The word bow. Bow king, I think. Voke is an opposition of seikei or feintei. That means in the Chinese and Japanese family system, the family heritage is transmitted to the oldest son. And there are more than one Though the family lineage was taken by the first son, oldest son, and other brothers are called co-literal.

[70:31]

That's the next question. So this, yeah, this one, you know, this, how can I say, the oldest son who in him the family was in position and profession. And this language, this stream, is called sho-kei. And other brothers separate, not separate, as they say, deviate from that stream. It's called bo-kei. That is the word in the Chinese and Japanese family system. So is the implication of getting received the true treasure? Right. So this is a kind of a body judgment. So we can doubt, we can question whether this is what we want to keep it or not.

[71:38]

But this idea came from Chinese and Japanese culture in the society. So the emphasis on the shading, as a symbol of true dharma from a German teacher, from a German tradition. In page 4, he says, the second sentence of page 2, in India and China, during the age of the true dharma and the semblance dharma, even lay practitioners received and maintained kashaya.

[72:46]

Now, next sentence, now in this remote In this present degenerate age, those who shave their heads and call themselves Buddha's disciples do not receive and maintain kashaya. They don't believe, know, or clarify that they should receive. So this is a kind of a criticism from Dogen to the condition of Japanese English establishment. And in the first sentence, in India, even lay people, they should, okesa, refer to a custom, a custom of practice in the Indian Buddhist Samra from once a month. During certain days, lay people stayed in a monastery and practiced together with monks.

[73:54]

And that occasion, only during that place, the people received six precepts and practiced in the same way as monks. On that occasion, the people also were okesa and having same kind of things like a water jar and other things. So she said even lay people received the orkessa. I think in China also, lay people received orkessa, wear orkessa from the practice. When I visited a Chinese Buddhist community in Northern California, I saw many lay people wearing orkessa. And in Sawaki Roshi's lineage also,

[74:57]

people receive okasa and wearing okasa when they practice Zen. So this tradition still continue. Oh this, okay, this is There are three ages after Buddha Dharma, I mean after Shakyamuni died. It's so, I don't know, around that time they started to say these three ages. But it says first 500 years after Buddha's death was called the age of true Dharma. You know. Please. You know, actually, she really encouraged people to wear okasas. So, in fact, his point here is in India, even lay people received okesa because they knew okesa is precious.

[76:25]

But in Japan, even monks didn't know what okesa is and the meaning of wearing okesa. That was his criticism against the condition of the Buddhist community in Japan at that time. Well, I think I need to stop talking. I don't think we finished until Thursday night. So this afternoon, I'll continue from the middle of Thursday. Thank you very much.

[77:12]

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