60 volumes was treasured at AHE Monastery. But the abbot of AHE, the alums could have a chance to see this, Shobo Genzo's 60 volumes, once a year, because it's very valuable. So they didn't want to display to the people. Obviously, it was put in a treasure hole. Then once a year, they tried to take it out of the treasure hole and put it under the shadow in order to keep away from some trouble.

[01:00]

But Sogo, the ninth abbot of AHE Monastery, mimeographed Shobo Genzo's 60 volumes and allowed everyone to see and make its copy any time. In 1475, AHE was burnt up. And Shobo Genzo's 60 volumes were lost. What year did it burn? 1475. 1475. But fortunately, Sogo, the ninth abbot of AHE Monastery, mimeographed Shobo Genzo's 60 volumes. That's why it is still existent up to now. So we can have a chance to see that. Did he change any content in the 60 volumes?

[02:08]

Well, I mentioned before, they just took out one whole chapter, you know? 15 chapters. Yeah. So we owe it to Sogo, the ninth abbot of AHE Monastery. That's the copy of Shobo Genzo's 60 is existing up to now. Another one is Himitsu Shobo Genzo. Himitsu Shobo Genzo, 28 volumes, mimeographed by the, no one knows. In the last half years of Ashikaga period,

[03:22]

the five volumes of Himitsu Shobo Genzo, 28, never be found in 75 Shobo Genzo, 75 volumes. Or 65, but 60 volumes, Shobo Genzo 65. So during the 1688 to 1704, Shobo Genzo 95 edited by Kozen. Kozen was the 35th patriarch of AHE Monastery.

[04:45]

The Shobo Genzo 84, edited by Taiyo Bonsai. Taiyo Bonsai. At his temple, Butsu-da-ji, Butsu-da-ji Temple. In 1419. Okay, that's Shobo Genzo 84.

[06:11]

Shobo Genzo 84 was compiled, or how can I say, I could have said a combination of Shobo Genzo 75, Shobo Genzo 75 and the Shobo Genzo 75 with the nine appended volumes from 60 Shobo Genzo 60 volumes edited by Gyun, the master. So that is Shobo Genzo 84 volumes, edited by Taiyo Bonsai. This Shobo Genzo 84 is called Bonsai-bon.

[07:12]

Bonsai-bon means a book. So this is a technical term. Bonsai comes from his name, Bonsai. Taiyo Bonsai. Bonsai-bon. And also, Keizan Shingi. Keizan Shingi. Keizan, the master, Shingi, the rule or regulation for monastery. The Keizan Shingi was edited and mimeographed

[08:19]

by Taiyo Bonsai too. Taiyo Bonsai. So Taiyo Bonsai edited two things, Shobo Genzo 84 and Keizan Shingi. And the Gyaku-o Sojun, Gyaku-o Sojun, Gyaku-o Sojun 14 3, 2, 14, 88, mimeographed the Shobo Genzo 75 volume and Denko Roku, Denko Roku, written by Keizan Zen master.

[09:29]

OK. So according to those books, you can understand the Soro Zen monks, little by little, they made every possible effort to promote the development of Soro Zen under such a Japanese social condition, conditions in Muromachi period. So these two activities, the study of Gassan Goi and editing and mimeograph of Shobo Genzo prepared the ground for the movement of awakening to Dogen Zenji's teachings during the Edo period.

[10:37]

So these activities were very important for next generation, next step. OK. Next is Edo period. Edo. Edo. OK. First one is the historical background

[11:53]

of the revival of the Dogen Zenji's teaching. The Edo period was a kind of golden age that the Soro Zen Buddhism flourished very much. But this was the case not only for the Soro Zen Buddhism, but also for all Buddhist schools in Japan. So in Edo period. The historical background of the revival of the Dogen Zenji's teaching is considered as follows. First one, one, two, three.

[12:56]

First, the establishment of unity of the order. Order. This is kind of OK. The establishment of, establishment of unity of order. The order. Before the modern times of Japan, the Soro Zen consisted of the several lines. Jaquen lines. Jaquen. Jaquen lines.

[13:59]

Kangan line. Kangan Giin. OK. Kangan Giin was the founder of Daijiji Temple in Kyushu. When the Dogen Zenji came back from China, he stopped Daijiji Temple just for a while. So Kangan, Kangan line, Jaquen line, Kangan line, Meihou, Meihou line, Meihou line, and Gassan line. Gassan line, etc. Another lines, lots of lines.

[15:01]

But besides, each was independently in full activity of spreading the Dogen Zenji's teaching in differently to connecting with other lines. So Jaquen people belonging to Jaquen lines were in full activities. They were spreading the Dogen Zenji's teaching, centering around their own temple. That's all. No connection with others. The other lines. But on the other hand, in Edo period, the Edo government took the policy of centralization of power

[16:07]

for the sake of unity of Japan all over the country. Therefore, this policy compelled the Soro Zen to unify very naturally. All lines, whatever activity they might do. So gradually, their activities were unified. This is first one. Second is encouragement of studies by the Edo government. The encouragement. Studies by government, by government, by Edo government.

[17:14]

So in 1612, the government declared the regulation of the Soro school. So anyway, it says first, who wish to be a shuso requires the practice of 30 years. 30 years. Very straight. 30 years. And the second, who wish to be an abbot requires the practice of 20 more years. So after shuso ceremony, you have to practice 20 more years. I'm sorry. It's very strict. They're all Buddhist.

[18:16]

That's why all Buddhist schools try to have a Buddhist seminary in Edo. In Edo means present Tokyo. The Soro school set up the monk's seminary at the Kichijoji. They are still a lot existent in Tokyo. So if you go to Japan to see the Kichijoji and Seishoji and Senakuji, the old temple. So Kichijoji and Seishoji and Senakuji.

[19:19]

Kichijoji temple is the abbot of Sochichi Monastery now. Yuwamoto. His temple. Very big. And Seishoji was one of five great temples in Tokugawa period. So this is also a very big temple. Senakuji is the very famous Zen temple where the 47 samurais were enshrined buried there. That is Senakuji. It's very famous. Harakiri temple. Soro Zen. So the Soro school set up the monk's seminary at the Kichijoji, Seishoji, and Senakuji

[20:26]

where the monks could have a chance to study Zen, general Buddhism, and even Sinaraji. You know that? Sinaraji? Chinese. This situation lasted until early, early in the Edo period. In the medieval period of Edo, some of the Soro Zen masters set a movement of awakening to the Dogon Zen teachings. Most of them were the monks who had finished the study at these seminaries. Why was it that they made a requirement to study so long?

[21:30]

Well, because, well, the... If order, whatever kind of religion, if order is bigger and bigger, it is very natural there will be lots of priests. You can't keep all priests in one monastery. So we have to go away all over the country. Then, at that time, the order is getting bigger and bigger. Then the headquarter doesn't reach, doesn't reach the... He couldn't pay attention to all the monasteries spreading, scattering in all of the Japanese countries. So gradually the rules and regulations were gradually lost.

[22:34]

So the Shusosei Monastery is just a formality. Why don't you have a Shusosei Monastery, okay? Otherwise you can't become the abbot of your temple and so forth. So it's the everything become falling into the sense of formalities. That's why government tried to show a strict rule. The third, the inference of Obaku-Zen to the existing Soro and Rinzai, the Obaku. Obaku-Zen. So usually, in common sense, if you say Zen,

[23:41]

Zen includes three schools, Rinzai, Soro, and Obaku. The Obaku-Zen was brought by Ingen. Ingen. Ingen Ryuki. Ryuki. Ingen Ryuki. I think you will find the names here. Ingen Ryuki. Oh no, I'm sorry. The Chinese. Ingen Ryuki. The Obaku-Zen was brought by Ingen Ryuki in 1592 to 1673 from China in the medieval period of Edo.

[24:52]

It is said Ingen brought lots of vegetables, one of the famous vegetables called Ingen. Ingen Pea. Ingen, it's called Ingen. Pea means mame, Ingen mame in Japanese. He came to Japan in 1654. But before and after his coming to Japan, many other Chinese Zen monks transmigrated to Japan in order to have kept away from the civil wars in the latter period. Shogun, Buddha Shogun, he came to Japan in 1651, so it was four years before

[26:33]

the Ingen, Obaku Ingen came to Japan. And in 1677, Shinetsu Koryu, 1642 to 1675, very quick. There were some individuals who were eager to introduce Obaku teachings to their own school. They might belong to a maybe progressive group, but on the other hand, there were some who took

[27:45]

the position against it, against the Obaku strongly. So they might belong to a conservative group. So, conflict, conflict between the conservative and the progressive gave the circle of the existing Zen Buddhism a fresh air. So, in the United States, in Minneapolis, you know, there are lots of Christian churches in Minneapolis, but recently Zen Buddhism or Tantric Buddhism are growing very much. Recently, one of our scholars, a Christian scholar says, well, recently the very young

[28:51]

people are getting interested in Christianity more and more. That's interesting. So, Buddhism growing big, and also, well, Christian also, you know, growing big. That's nice. So, the other day a comic says, comic, did you see that comic? Charlie Brown, Charlie Brown, I would like to study theology, and then God says, well, I would like to all kinds of religions, you know, and then Charlie says, I would like to study Moses and St. Paul and Minneapolis. And God says, Minneapolis?

[29:54]

So, Minneapolis is not so bad, huh? So, the influence of Obaku towards Soro Zen was different from that toward Rinzai Zen. In the Rinzai Zen, the progressive was definitely for Obaku, but the conservative strongly against it. But in the Soro Zen, in the early stage of the revival of the Soro Dogen Zen teachings, they were made to promote by the progressive who had studied and practiced Obaku before.

[31:21]

Do you understand? The progressive people. Progressive people studied the Obaku Zen, and then those people took the leadership of the revival of Dogen Zen teachings. That's very interesting. But in Rinzai, the against is completely against. For being for Obaku is being for Obaku. But Soro Zen is a little different. So, very un-evasive, obscure. Which is what? Are you for Obaku, or are you against Obaku? Yes or no? Yes. Before they...

[32:37]

Revival. After Ingen came? No, no, no. After Ingen came. Under the guidance of Ingen or his disciple, they studied and practiced Obaku Zen. Those people would take the leadership of the revival of Dogen Zen teachings. Oh, a little later then. Yes, a little later. Well, it's a little different from Rinzai and Soro. Simply speaking, the Jukai ceremony we use, Jukai, it comes from, I think, Obaku Zen. Yes. Yes. But you should more study about it, but I think so.

[33:41]

And also, Obaku, the very different point of Obaku's teaching is the combination of Zen and Nembutsu. Zen and Nembutsu. Okay. Therefore, the Soro Zen masters had to criticize and eliminate the tendency of Obaku way in order to succeed the revival in the early stage of Dogen Zen's teaching. Early stage of revival. In the early stage of revival of the Dogen Zen's teaching. Well, this is tonight.

[34:45]

It's the last day, but may I ask a favor of you? I need one more day. It's okay? Next. Next. I couldn't finish today. 17th in the morning is okay? Wednesday. Wednesday. Wednesday. What is convenience? It's the morning. Eight to nine is okay? Difficult? School? It's all right?

[35:59]

Thank you. Thank you very much.

[36:05]

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