What kind of training did you do? I was poor. I went to the Kenjin-ji Temple. I was the last disciple of Takeda Mokurai. When did you start? I started when I was 5 years old. When I was 11 years old, I was the first person born in Taisho. I was called the boy born in Taisho. I was called the boy born in Taisho. I went to the Kenjin-ji Temple. I was there for three years.

[01:04]

I never left the temple. I didn't know that I was training so hard. I didn't even know what I was learning. But as time went by, I started going to dojo all over Japan. Takeda Mokurai was the first person born in Taisho. I was the first person born in Taisho. I was the first person born in Taisho. I think that what I taught my predecessors was the most correct thing I've ever done. So you trained there? Yes, I trained there. My last training was at Katsuhira Daikichi.

[02:10]

I don't remember how old I was, but he asked me if I wanted to follow in the footsteps of Kokutai-ji. At that time, there was a temple called Koukou-ji in Toyama. I don't know what it's called. It was there. I was there. I think it's probably in Gijon. Katsuhira asked me to follow in his footsteps. As Katsuhira said, I didn't want to be a part of his life. I didn't want to be a part of his life. I didn't want to be a part of his life.

[03:13]

But I received what I received. Then I returned to Shirokane. Shirokane? Yes, I returned to Shirokane. Then I did a lot of things while I was there. I came to this temple. It was about 15 years ago. I came here 16 years ago. During that time, after I left Kenrin-go, while I was walking around Japan, in Gifu's Zuiryo-ji, I stayed in the garden for a month. Ordinary people stay there for two days. I was allowed to stay there for a month. I think I was able to stay there for a long time. The people who knew me were

[04:17]

the chief priest of Kitan-no-ji, as well as other people. Five or seven people knew me. So you were allowed to stay there for a month. Yes, I was allowed to stay there for a month. I was allowed to stay there for a month. Ordinary people were allowed to stay there for two days. I was allowed to stay there for two days, but I was allowed to stay there for a month. I was able to stay there for a month. Before I left, I went to Oshin-ji Temple. Mr. Ken, the priest there, told me that he wanted to train again. When I told him that I was not a priest anymore, he died on the 21st. I didn't want to train, but I didn't want to die. I didn't want to die,

[05:18]

but I was a kid, so I couldn't go back to my temple. I had to spend half of my life there. So I was allowed to stay there for a month. I felt sorry for him, so I told him that I couldn't die. I told him that I couldn't die, and asked him to give me a meal. I didn't want to die, but I couldn't give him a meal. So I asked him to give me a shadow. I was a non-Buddhist, so I asked him to give me a shadow. I didn't know him, but he was a Buddhist. He was a Buddhist. He wasn't a Buddhist like me, but he was a Buddhist from a temple called Zuiryoji. He was a Buddhist, so I couldn't see him every day.

[06:18]

I couldn't see him for about 10 days, but after 10 days, he told me that he wasn't a human being anymore. In the end, there was a movement against Neva. There was a movement against Neva. There was a movement against Dojo. I was so embarrassed. I didn't want to go anywhere. I thought I'd be released, but after 10 days, I was forced to go to the hospital. I was forced to go to the hospital. I was a sticky person. It was hard for me. It was hard for me to live. But now that I think about it, I was forced to go to the hospital. I was forced to go to the hospital. So you graduated, and you received a certificate of enka. So you graduated, and you received a certificate of enka. Yes, I was able to go to school. So you went to school both before and after that?

[07:23]

Yes, I went to school both before and after that. When I went to the school, I thought to myself, if I had been tested this much, no one would have come to see me. No one would have come to see me. No one would have come to see me. No one would have come to see me. I decided to go even if I had to. I didn't notice when they came, because I didn't know where they were from. I just told them I was infected. I just told them I was infected. But still, they were surprised to see me. But still, they were surprised to see me. I was very glad to see them. I was happy to see them. It's like if you covered yourself in cool fur, no matter how I look at it.

[08:23]

I think this is an exaggeration, now. What's so special about becoming a teacher? You're a very good person. I was ashamed that I was seriously injured. So I was living my life more comfortably than I was so proud of. I want to live like that. At that time, I was caught in one thing. I'm a big boy. It's a secret. I'm a kid. And... The guy called meditation knowledge I don't do complicated things with the money I make. I'm not convinced this time. I can't do that. So there was a sense of suspicion or rebellion against that kind of authority. At that time. Of course, that was before the war. It was the beginning of the Showa era. That's right.

[09:24]

When I was in the army, It was around the time of the Great East Japan War. At that time, there were many specialized dojos all over the country. Yes, there were. What kind of dojos were there? There were seven in Kyoto. If you don't tell me, I'll talk to myself. There were seven in Kyoto. Eight in Yawata. Eight in Yawata. And then there was a dojo in Goshu. There was a dojo in Gifu. There was a dojo in Inuyama. There was a dojo in Sugitani. There was a dojo in Tajimi. There was a dojo in Hibuka. There was a dojo in Hibuka.

[10:29]

But there was no dojo in Shizuoka. There was a dojo in Okuyama. There was a dojo in Kogakuji. Yes, there was a dojo in Kogakuji. Then there was a dojo in Kamakura. There was a dojo in Heirin. Heirin was a dojo. It was a dojo for training. As I was climbing up the hill, I saw the Kaisei-jutsu in the west gate.

[11:33]

This was not a Soudo-jutsu. This was the Koube-jutsu. This was the Himezorin-jutsu. Next, I saw the Pyutto-tobane-jutsu. The Himezorin-jutsu? I was about to start my training. You were about to start your training. Yes, I was about to start my training. I saw the Sakai-nanshu-jutsu. There were only a few people, but there were Aramusha-tomos. There were Aramusha-tomos only for one year. Next, I saw the Kondo-anami-jutsu. When I went to Kyushu, I saw the Kurume-no-Bairin-ji-jutsu. This was the first Soudo-jutsu in Kyushu. Next, I saw the Saeki-no-Yofuken-ji-jutsu. This was the Kei-to-no-Bairin-ji-jutsu. This was the Kei-to-no-Bairin-ji-jutsu. Next, I saw the Bairin-ji-jutsu. Next, I saw the Oita-no-Manju-ji-jutsu. I saw the strict Bairin-ji-jutsu. From the strict Bairin-ji-jutsu, the Soudo-jutsu in Kyushu was the best.

[12:34]

Next, I saw the Nagaya-no-Tobugen-ji-jutsu. This was a little different. There were a lot of Onsui-jutsu. There were a lot of Onsui-jutsu. There were a lot of Hyamune-no-Yofuken-ji-jutsu. Next, I saw the Shuumatsu-ji-jutsu. I saw a lot of Onsui-jutsu. The temple was a temporary job. If you had a job, you could earn money. In any temple, even if it was a bad temple, there was a salary. You could earn money with that. There were a lot of Onsui-jutsu like a temporary job. After the job was over, the Onsui-jutsu decreased. I think that's why the Batera-no-Keizan-ryoku was lost. I think that's why the Batera-no-Keizan-ryoku

[13:36]

When I first started out, I was going to be a great man. [...] I was just about 30... Being a Kancho-san. Right, to get to become a kancho. If you didn't become a roshi, you would have been a bousan, and you wouldn't have had a place to sleep. That's what I thought and did at first. I didn't go to school, so even if I was a great man or not, I was a temporary teacher. I didn't know what to do, so I thought about it, but after 30 years, I realized that I had reached a point in my life where I could be proud of myself. I thought about it, but I had no choice but to call for the opening of the exhibition myself. In other words, it's a matter of attitude.

[14:44]

How can I live as a monk? As a monk, I wanted to make it clear, but I couldn't do it until I was 40. Even so, I was still a monk in Russia. When I was 40, I left the country and went to war. As I was wandering around, the world changed. My master passed away. As a monk, I thought that if I didn't get in the way of my master's temple, I wouldn't have to pay a lot of money. So I came to the temple where I grew up, Shinshiki Temple in Shorinji.

[15:53]

That's how I got here. There are temples that have been around for a long time. Where did you stay for a long time? There is another place where I stayed for a long time. There is another place where I stayed for a long time. There is another place where I stayed for a long time. There was a monk who had an interesting technique. He had a strange tradition. He had an interesting tradition. I was a monk, but it was different from a monk. I had a tradition, and I was a monk. I was a monk, but it was different from a monk.

[16:56]

I have lived in Nobe for 25 years. I see. You have been to many temples. So, you have your own style of writing. Yes, I do. You have your own style of writing. Yes, I do. I would like to know more about that. Could you tell us about it? I would like to know more about that. In Hakuin-ka, there is a difference between Inzan and Takuju. Inzan is rough, but Takuju is rough. Takuju is not rough, but it is precise. In the case of Inzan, you would have to stand up again.

[18:20]

You would have to stand up again. Yes, you would have to stand up again. Takuju is not that loud. Inzan is rough, but Takuju is not.

[19:23]

Inzan is rough, but Takuju is not. [...] This is one of the characteristics of Inzan. In Takuju, there is a difference between Takuju and Inzan. In Takuju, there is a difference between Takuju and Inzan.

[20:30]

Takuju has the advantage, but Inzan is not. Takuju has the advantage, but Inzan is not. Takuju has the advantage, but Inzan is not. Even if you're a rough-looking person, you have a charm that makes you think, do things with precision, and that's what's so attractive about you. I've been following your career for a long time. I've been following your career for a long time. You're not in your own room. You can't express yourself in your own room, but you're in your own room, and that's why there are so many things that come out. When I'm in the middle of training, I can still sleep well, and when I'm sitting in my room quietly, I can't help but wonder if the love in my heart is really going to feed me.

[21:46]

I can't help but wonder if the love in my heart is really going to feed me. I'm in the middle of training, and I can't help but wonder if I'll be able to assemble my thoughts into my student's mind and listen to their opinions. I hear the bell ring, and then I realize that I shouldn't go that way or that way, I should go back, and I know that I can do this. In the room, you mean, So it's a conflict? Yes, it is a conflict. So you are saying that the meaning of the word, Sosan, is Dokusan? Yes, it's not Dokusan. Dokusan is a person in a group. Sosan means a person who is like a child. The test is like a test. So Dokusan means the name of a person who is called by the name of a person. Yes, you don't have to call out their names, you just have to tell them you're going to visit them one by one.

[22:54]

You just have to ring the bell, and they'll wait for you. When you go to the funeral, you have to know what's going to happen. You have to know if they're going to cry or not. If you just ring the bell, they'll stand up for you. If you just ring the bell, they'll come out and wait for you. That's how it works. I see. You have to know what's going to happen. I see. So, the way you deal with your family is different for each family, right? Yes, it is. I see.

[24:04]

I see. That was one of the ways to deal with it. So, is that your answer to the public opinion? That you won't accept it forever? And that you'll pass it on to the next generation? Yes, yes. My mother always said, I'll pass it on to the next generation. It's not exactly the same, but 70% of the time, it's a 70% decline. If it's a 70% decline, it's already a 80% decline. There's still a long way to go. If it's 90% decline, it'll be a little bit better. That's the first thing. If it's 95% decline, that's the first thing. Even if you think about other things,

[26:34]

it's still a big deal. You can't say anything about it. It's like you're in jail. But if you think about it, there's a little bit more to it. There's a little bit more to it. That's what's fun about it. That's what's fun about being a beginner. I think that's about it. It's fun to show people. There are 1,700 public opinions. So if you go fast, you go fast. There's a common belief. It's hard to know without going through it. If you go fast, you go fast. You've got to be thorough. If you don't, you go fast, and then you go slow. You don't know. It's a coincidence that I have a 8-year-old son, he can do anything. However, if you have the energy, you can do anything, but you still want to learn a lot of different things, right?

[27:37]

I see. So, Hakuin is like this, sleeping all the time. What is the difference between Rinzai Zen before Hakuin and Rinzai Zen after that? What is the difference between Rinzai Zen before Hakuin and Rinzai Zen after that? In other words, the way of Zen of the Go-San-Kei, other than Myoshin, is very much like the Seizoku era. There are a lot of conflicts in terms of politics. And those who have a position in society, and those who have a lot of knowledge, are great. So, even if you don't live in a big temple, you don't have to worry about anything.

[28:43]

If you can be at ease, you are at ease. If you can be at ease, you are at ease. Since the Go-San-Kei itself was in a poor temple, it had no economic power, so it was connected to the economy, and it became a dead end. However, the Go-San-Kei after Hakuin has a direct relationship with life. So, the Go-San-Kei after Hakuin was particularly important?

[29:54]

Yes, yes. It had a bad effect on the Go-San-Kei. If the Go-San-Kei had passed, it would have had a bad effect on the Go-San-Kei. So, the Go-San-Kei after Hakuin has a bad effect on the Go-San-Kei? Yes, yes. So, the Go-San-Kei after Hakuin has a bad effect on the Go-San-Kei? Why did that happen? You mentioned it earlier. So, in the end, the Go-San-Kei after Hakuin had good disciples? Yes, yes. So, the Go-San-Kei after Hakuin had a bad effect on the Go-San-Kei?

[31:21]

Yes, yes. The Go-San-Kei after Hakuin had a bad effect on the Go-San-Kei? Yes, yes. So, in the end, the Go-San-Kei after Hakuin had a bad effect on the Go-San-Kei? Yes, yes. So, in the end, the Go-San-Kei after Hakuin had a bad effect on the Go-San-Kei? Yes, yes. I see.

[32:44]

He was in a state of panic. So he didn't do anything to save the public. He didn't do anything to save the public. He just ran to the outside. So, no matter what the White House did, the White House didn't do anything to save the public. He just did what he thought was right. He just did what he thought was right. So, no matter who says okay, he just did what he thought was right. And so, no matter who was in power, no matter in the middle of the mountain, no matter where he was, if he had a firm right, he would've come to the White House. He had such a strong will. So, even if you see it in a painting or in a book, it's powerful, but it's not good.

[33:46]

I'm not good at talking. No, no, no, it's very clear. I don't think I can say what you think. I don't know if you can hear me, but I'm not good at talking. I don't have a Matsubara attitude. So, when you say, let's do it, you can tell by looking at the shape? Yes, almost. Or what kind of dojo it is. Yes, yes, yes. And if you go to a dojo, it's like stepping on a deer in sumo. Just by looking at the shape, you can tell that you've been training for a long time. And how to hang the waist,

[34:53]

how to take off the straw, how to hang the head, you can tell right away. I see. And how to eat, how to do shogunate. Yes, it's like the rules of the dojo. It's like when you think of a person who did martial arts. Even in sumo, when you do shogunate, it's like you've already decided who's going to win. When you go to a dojo, you can tell right away how much you've trained. Even if you're not good at shogunate, even if you're a shogun, even if you're a kinshin, you don't have a good sense of taigu. Taigu has its own strength. For example, in the case of Budo-san, it was a bit more elegant, but Budo-san is a great person, a great person in society. That's why I decided to do it.

[35:55]

Let's take a break. So, what kind of person is a roshi? A roshi in a senmon dojo. What kind of person is a roshi in a senmon dojo? What kind of person is a roshi in a senmon dojo? It's like a shogun. In a senmon dojo, you have a shogun who guides you. You have a roshi who can guide you. And that is, in a senmon dojo, you have a shogun who guides you. You have a shogun who leads you. You have a shogun who leads you. That's why you are a roshi. You are a yurushoen, A yurushoen is not only a yurushi for a shogun, but also a yurushi for a shogun.

[37:00]

You need a yurushi for that. You need a yurushi for that. It's different from the yurushi that you get from a real yurushi. It's different from the yurushi But to make it clear that the yurushi you get from a senmon dojo is a yurushi that you get from a real yurushi, you have to pull the mousen at the entrance of the dojo. You have to pull the mousen at the entrance of the dojo. And you have to sit. You have to sit in the summer or winter. You have to pull the mousen under your seat. This is recognized as a taiji ryohitsu. This is recognized as a taiji ryohitsu. This is a yurushi for the senmon dojo. This is a yurushi for the senmon dojo. To make it clear that you have to have a yurushi that will only work

[38:05]

He is a person who has a lot of knowledge. Even if he goes to another shogunate, in order for him to pass, he has to go to the shogunate of the Hichika shogunate, and he has to be approved by the shogunate of the Hichika shogunate. Is there anything written about that? Yes, yes. In the old days, after the Kaido ceremony, there was a thing called a so. A so called a so. It was like a meal. Yes, everyone gave me something like a meal. Is it a two-piece so? Yes. It's a so called a so. I will write down the shape. Dōmon no so. The same as Dōmon no so.

[39:15]

So, this is Takuji, Takuji, Takuji. The Kei-to-no-Doumon-no-Mon-ga, well, seven people, at that time there were three or five people, we practiced that, and after the training was over, we said, Mettetai-ko-cha, and someone who was good at writing, made a sentence, and after that we practiced, and the teacher said, Ahora, that was fine, that was fine, so, please sign it properly, and then he gave it to us. And then we admitted it at the Dōmon. When we admit it at the Dōmon, there are also Shufuji from other schools. That's outside of the Sanmon. Outside of the Dōmon, there are Shufuji words. And then, for the first time, as a Japanese school, we were admitted to the Dōmon.

[40:16]

That was at the time of Kaido. Yes, yes, yes. So, at the time of Kaido, there was a different word, right? Yes, yes, yes. So, at the time of Kaido... So, you practiced with just one piece of paper? Yes, yes. It was a turning board. There was something like that, and then, we were told to ask people to come to the Daito-ryu school, so we turned the board around, and asked them to come to the Daito-ryu school. It was mostly... We would open a board, and we would open a tally, we would call it a tally. But we didn't have to do that, but we were all convinced, that we had to go to Russia, I don't know if I should say this or not, but I'm sure he's fine with it. So before I knew it, he was able to do it. But if you're going to do it, you have to be satisfied with the form. Especially for people who don't have much. People who don't have much training.

[41:19]

People who don't have much training don't have to do it. Even if he doesn't have much training, he needs someone to help him become a master. He needs someone to help him become a master. He needs someone to help him become a master. This is what I did. I was in the Toyama Kokoku. I was teaching there. I was teaching there. I was teaching there. You mean you don't teach yourself? I do have that. I used to have that too. I used to have that too. If you can make yourself a master, you can become a master. But I don't have that. I don't have that. You don't have the proof. But if you really become a master, can you make yourself a master? If I can make myself a master, yes. I wouldn't say that. You say that to make yourself a master.

[42:21]

You say that to make yourself a master. You say that to make yourself a master. You need to build yourself up with the Kwangtae way. I don't think you need to build up. In fact, I don't think that's what he saw in me. In fact, I don't think that's what he saw in me. He doesn't want one to judge either. Some visit a Minomachi teacher, I see. So, aside from that, there is also Kaido. Yes, yes. That is the most formal.

[43:24]

Formal, yes. However, even though it is formal, the place has changed. In the spirit, in the Russian school, there is an internal course of training, and Kaido has changed to a political place. That is why it is formalized. I see. However, because it is so formalized, if you actually have the power, you can't become a Yokozuna Banzuke. Even in sumo. So, aside from that, it is like a Yokozuna Doihiri. I became a Yokozuna Banzuke, and that is why I do Kaido. So, in the old days, there were hundreds of Kimonos. There were a few people who were in trouble, and were upset. However, when it became a ritual, it was sold in Mondo, and it was a public display. The ritual was very easy. So, we had a meeting, and we discussed what we should do, and what we shouldn't do. That is why it was sold in Mondo.

[44:27]

Kaido was the one who started the ritual. I see. So, Kaido decided when to do it. Yes, yes. And it has been like that for a long time. Yes. I have been doing it for a long time. Recently, there was a wedding in Kyoto. It was a wedding in a very grand style. There were a lot of people. So, I was in charge of the wedding. And the bride came. And I went. I wanted money. I don't want to talk about sad things. I wanted money, so I set up a wedding. I spent a lot of money. It is the same in Zen. Everyone has a wedding. Everyone has a wedding. I see. So, I took money from everyone. It is the same in Zen. I see. So, Kaido did it in the main shrine. In the main shrine. He did it in the main shrine. Yes, yes. So, what did he do? So, Kaido called a lot of people.

[45:30]

He called a lot of people. And he told everyone who he was and what he did. He told everyone. For that purpose, it is called Shikou. It is called Shikou. It is called Shikou. Shikou. Tsugune. Tsugune. Tsugune Kanbashi. Tsugune Kanbashi. Shikou. Shikou. I see. It is a ritual. We do a ritual. In the main shrine, from his master Tanahashi, when a family member arrives, I tell everyone, my master is Tanahashi. And, in order to repay my master Tanahashi, I perform this ritual. So, Tanahashi performed this ritual before his master Mugenohajiman. In order of succession. I see. If I were to do Shuten Kaido...

[46:31]

Shuten Kaido? If I were to do Kaido, if Tanahashi-san were to be the master, I would get permission from Tanahashi-san to receive the Kejimaku. In the end, the master would become the Uta-Kanjo, and I would become the Uta-Kanjo. That's how it would be recognized. I see. And after that, there would be the Mondoka. That's right. I would do the Mondoka on the spot, but I would have to get used to doing it the day before. I would have to practice it the day before. So you would do it before the Shikou? Yes, I would do it right after the Shikou. If someone said, you're too strong, I would say, if you do something like that, you should do it like this. You should practice it like this. If someone said, this is how you do it, I would do it like this. I see. And what would you do? I wouldn't do anything. The name of the Kejimaku is inherited from the spirit of the Shakuson.

[47:34]

So I would say, it's no different from the Oshaka Kejimaku. I would practice it on a regular basis. It's no different from the Oshaka Kejimaku. It's no different from the Dharma Kejimaku. I would do it like this. If I did it like that, people would ask me, how would I do it? How would I do it? So, if I did it like that, people wouldn't answer me, but I wouldn't understand even if they said something like that. In August or September, when I wasn't listening, people would say, it's a big deal. I would say, look outside, look at the rice, look at the golden pot, it's a big deal. But I didn't think it was Buddhism. So I would say something like that. It's a complete ritual. So you don't have a ritual where you receive the rice? Before I get on the seat, I have to do the ritual. Before people vote, I do it on the spot.

[48:37]

Before the opening ceremony? Yes, before the opening ceremony. So it's a different ritual The ritual where you receive the rice? Yes, yes. It's a different ritual. After the opening ceremony? Yes, yes. So it's a different color. Yes, yes. People usually send it as a celebration. Celebration. Celebration. It's a celebration. After all, after I became a monk, no matter where I went, no matter what I did, I became a monk. What kind of color is it? Well, people usually send it when they go to the streets. They send it, but in reality... It's the color of the day. Yes, the color of the day. They send the color of the day, but the color of the day is actually when you bring money to the theater, and the master stands like this, and the master goes like this. That's the color of the day. That's the story of Fujiura. I see. Before, the only good thing about the color of the day

[49:38]

is that people who go to the streets only say that the color of the day is good. That's the color of the day. So, it's strange that I'm being deceived. I think that's what people think every day for a long time. I see. So, people who wear purple clothes don't go to the streets, right? No, they don't go to the streets. People usually wear purple clothes. People who go to the streets. When they become a shisho, they wear purple clothes, right? Yes. Shisho and roshi are different, right? Shisho is not purple. It's the color of the day that changes the color of the day. That's why we call them shisho. Shisho is the color of the water. Is there a shisho in the water, too? I don't think so. But, you can go to the water. I live in this temple. I don't have a job yet,

[50:41]

but I go to the temple when I go to the temple. If I represent the temple, I'm a shisho. But when I enter the water, I'm a roshi. I see. So, shisho means a shisho. That's right. That's what people think now. I see. It means a shisho. I see. Some people are in this temple, but they are kicked out Or, they go to the next temple, but they can't find a job. They go to the next temple, And then, they go to the next temple, but they can't find a job. I see. I thought I was able to do a lot of shisho. So, I took over the temple by myself. I drank alcohol, and I made a strange relationship with women. I see. [...] From the chief?

[52:10]

Yes, from the chief. We became a group. And I told him, I told him, You are a shisho, a person who gave the seal. You are a shisho, a person who gave the seal. So, I picked him up. So, I picked him up. And then, I took him to a nice place. he died during the funeral. So, I couldn't accept his ashes. So, the chief? Yes, the chief. He was the head of the temple. I threw him out, but he didn't take it. I threw him out, Then, my friend mentioned that he was weak. But he died. It's good and bad, but he died. I just took him. I just took him. I was the chief of that temple. I see. In the temple, there are such There are many, many, many generations, right? Yes. Is there anyone who has passed away in the process?

[53:11]

Yes, there is. Is there anyone who has passed away in the process? Yes, there is. Is there anyone who has passed away in the process? Yes, yes, yes. It's Nansetsu. What does that mean? It's Nansetsu. Yes. It takes about 5 to 6 years to get the most distance, right? During that time, you can't put a job on the job list. So, old people like temporary workers, who live for 5 years,

[54:14]

say, if I'm in my 10th year, I'll be in my 11th year next year. But they don't get a job. They don't get laid off. Even if they get a temporary job at a construction site, they don't get a job. They don't get a job. They're the generation that gets laid off. They're the generation that gets laid off. They don't get laid off. They don't get laid off. That's how it is. So, next, I'd like to ask you about your family name. When you're almost ready to start training, you go to this small village, right? Yes, that's right. Please go ahead. So, what do I have to do for that? I have to get a name for you. I'll get you a name that's appropriate for you. I'll get you a name that matches your name. I'll get you a name that's appropriate for you.

[55:17]

I'll get you a name that's appropriate for you. 去年に消防信とか 一切を如無言法よとかね そういうあの 極を果たして たらまあ自分も 意識するでしょうしね 俺は金のとこ行ったんやと 何もねもうあの 相当はでおらずに 自分自分ながらに 今までの伝統を受けて、自分ながらながらに 年老してね これが大切なんで 工夫してみようといって and then he would give it to me. I see. That's a loan? Yes, it's a loan. He would give it to me, and then one day, when I got sick, he would say, listen to me, and take care of me. That's what he would say. And then, when I was about to die, he would give it to me. He would give it to me and then I would give it to him.

[56:17]

So you were like a brother and a disciple. Yes, like a brother and a disciple. Yes, I would be his disciple. So you would be his disciple. the real Inca life was like a blood donation? Yes, yes, like a blood donation. If you didn't get a blood donation, you wouldn't be an Inca. You wouldn't be an Inca. So a blood donation and an Inca donation are two different things? Yes, a blood donation and an Inca donation. But a blood donation, a person would usually write it down in a journal. A person would write it down in a journal, and then he would give it to me in the form of a loan. And in that case, he would give me his food, his clothing, his clothes, and so on. He would give me his clothes, his clothes, his clothing, and so on. But the most important thing was that he would give me his finances, the money that he had. So the people with the credit cards

[57:23]

would give me their finances, their belongings, and the money that he had. Yes, I see. He gives me what I've learned. One by one, one by one? Yes, yes. In the case of blood veins, when I get A and B, I have a blood vein saying that I have an anidesis. Is that so? You have an anidesis? Yes, yes. I see. Tanahashi-sensei told me that he passed it down to me from Tanahashi-sensei to Nakamura-sensei. When I passed it down to Yamadachi-sensei, he said, my best disciple is Nakamura-sensei, and you are my second disciple, Yamadachi-sensei. When I passed it down from Tanahashi-sensei to Yamadachi-sensei, he said, my best disciple is Nakamura-sensei. I see.

[58:23]

From top to bottom. I see. And then, when one of your three disciples passed away, something happened, didn't it? Yes, yes. That's what he thought. Yes, yes. So, as I just told you, I passed it down from Tanahashi-sensei to Yamadachi-sensei, and Yamadachi-sensei passed it down to me. Then I passed it down to Yoshida-sensei. Right? Before Yoshida-sensei passed it down to me, I asked him, what happened to you? He said, Yamadachi-sensei and Nakamura-sensei passed it down to me. So, I passed it down to Yoshida-sensei in his place. In that case, if you write my name on it, it will be passed down directly to him. It will be Tanahashi Yoshida.

[59:25]

My name won't be written on it. It won't be passed down? No, it won't be passed down. So, you can't pass it down to your younger disciple. You'll write it in his place. I'll write it in his place, but that's how it works. I see. And then, if I'm still a bit inexperienced, I'll pass it down to Tanahashi Nakamura Yoshida. That's how it works. I see. But if I'm still inexperienced, I'll pass it down to him. In that case, I'll pass it down to Tanahashi Nakamura Yoshida, and I'll talk to Yamada-sensei about it. I'll tell him, that was my master's legacy. So, I'll pass it down to him right away. I see. There are many examples like that. And then, if one of your disciples dies, you'll pass it down to him, right?

[60:27]

Yes, I will. So, you'll pass it down to your own disciple. Yes, yes. If Yamada Yoshida dies, and Yoshida remains, I'll pass it down to Tanahashi. In that case, if you don't have a disciple. Yes, yes. If I don't have a disciple, I'll pass it down to Yamada. And then, if Yamada's disciple, Nakamura, is able to pass it down to Yoshida, then everyone will pass it down to Yoshida. If that happens, I'll pass it down to Nakamura, and then to Yamada. And then, Yoshida will pass it down to me. In that case, I'll pass it down to Yoshida. Yoshida will pass it down to Ketsumaru. That's what I'll do. I see. So, you'll pass it down to Ketsumaru, right?

[61:29]

Yes, yes. I see. And then, Koji, Koji also has that kind of impact, right? Yes, it does. That's quite different, isn't it? Yes, it is. Koji is Koji, and that's enough for a master. You've already reached the same level. So, Koji is Koji, and that's why it's so cheap. Koji is Koji, So from Koji, So from Koji, you won't pass it down to another master, right? No, I won't. I won't pass it down. I see. And then, another master will pass it down to you, and then, well, how should I put it,

[62:31]

it won't be enough. For example, you won't pass it down to another master, right? No, I won't pass it down. So, even if I pass it down, it won't be enough. I see. It won't be enough. For example, I can't say this now, but I'm Russian, and I'm from the North, and I'm Russian, and you're just doing what your master tells you to. You can't do that in your house, it's against the rules. It's against the rules. You can't say that. You can't say that. You can't even speak Russian. If you think about it, I don't think anyone would do such a thing.

[63:59]

It's like a self-proclaimed thing. They used to say that a long time ago. I see. So, in the end, the meaning of the Inca is important. It's important to know who you're getting it from. Yes, it is. And it's also important to know how you're going to get it. So, if you don't know, you're not getting it. Yes. And you're a descendant of the Inca. The Inca's family tree is overlapped. So, it's related to that. These days, people don't talk much about the Takju and the Inzan. But if you're not a Takju, you won't get 50 years of this temple. So, if you're not a Takju, you won't get 50 years of this temple. So, if you're not a Takju, you won't get 50 years of this temple. There was a time when there was such a rule. There are cases like that. So, people like Hakuin didn't want the white sword?

[65:05]

Yes, yes. So, we bought the white sword from Hakuin. I see. So, there was a history, but you didn't want it? We didn't want it. But we were born with it. We were born with it. Actually, people like Hakuin went to the center of Kyoto. They had a lot of contact with people. There are people like that. I see. If you think about it, you know Taito Matsubara. He didn't do any traditional training.

[66:12]

But I think he did a lot of things. But he didn't accept Rinzai's tradition. He didn't accept it. But he had a strange tradition. He was so great that he had a strange tradition. I heard about the ryokan. What kind of tradition did he have? He didn't have anything. He didn't have anything. He probably didn't have anything. He probably didn't have anything. I heard about the Nishi-tsu. I heard about it. There are a lot of things about the ryokan. I heard about it. I heard about it. I heard about it.

[67:16]

I heard about it. I heard about it. But I don't know about the shofu. But I heard about it. You learned from a Buddhist monastery. You learned kaeshi. You learned chigire kaeshi. I don't know if it's a good thing or a bad thing, but I still think it's a bad thing. So what do you mean by the tradition of killing yourself? If I had my own will, I would be forced to give up the tradition. If I had my own will, I wouldn't be able to accept it. I wouldn't be able to give up Shikigami. I wouldn't be able to give up Shikigami. So you would kill yourself? Yes, I would kill myself. And I wouldn't be able to practice the way of the Eishen-ryoshi,

[68:21]

the way of the Eishen-ryoshi, the way of the Eishen-ryoshi. If I had my own will, I wouldn't be forced to give up the Eishen-ryoshi. So I would kill myself. But even if I had my own will, I was still a human being. Even if I had my own will, I was still a human being. Even if I had my own will, I was still a human being.

[69:24]

You could have just told me to think about it after the Eishen-ryoshi. You couldn't have just ignored your own will. It took you 10 to 20 years to get the hang of it. and then you learn the basics of shuji, and then you learn the basics of rikucho, and then you learn the basics of ganshin ken. But when you're practicing, you can't use the same techniques as you did when you were practicing. You need to be more skillful. Once you've mastered that, then you're free to do whatever you want. So that's the tradition. Yes, yes. You don't have to worry about losing yourself. Yes, yes. When you practice rikucho, even if you lose yourself,

[70:25]

you'll get used to it. You'll get used to it. But when you think about practicing rikucho, ganshin ken, ganshin ken, chosu-ryu, chosu-ryu, naruto-ryu, you'll get used to it. If you don't get used to it, you won't be able to do rikucho. But if you practice ganshin ken, and ganshin ken, which was practiced by Gochuku, you'll get used to it. But Gochuku has its own style, and Ichiro has his own style. You'll get used to it. That's the way it is. It's the same when you ask for the address of your room. What do you mean by asking for the address of your room? It's like a police report. You have to interpret it. I don't have much to say, but I'd like you to investigate it. That's the way it is.

[71:28]

Shike has the authority to decide He waits for Shike to decide Even if Tanahashi-san and I or Eishen-ryo-shi and Eishen-ryo-shi were together, Tanahashi-san would say, I don't think it's the right time for you to stay, but he's still pulling you in. He's pulling you in, and he's trying to do everything according to your will according to his will. When he gets tired, he'll break you down. That's when you have to pull him in. In the end, he'll pull you in. In my opinion, there are different circumstances. What you think and what I think are different The view is different. Yes, the view is different. But I'm telling you, I was here at that time.

[73:01]

I was here at that time. I was me. You were you. If you live in your own way, and do it yourself, you will get the feeling of it. Now, let's be frank. What do you think about the present situation? What do you think about You have been here for so long. You must have had a lot of regrets. Well, I have had a lot of regrets since I came here, but I have plenty of regrets, but I have plenty of regrets, but I have plenty of regrets, but I have plenty of I don't know if I can say I feel at ease, but everyone makes an effort to feel at ease.

[74:05]

Those living in the countryside don't feel at ease just because they live in the countryside. Those living in the central region feel at ease just because they live in the central region. However, if you bring people who live in the central region to the countryside, they will be able to survive in a poor temple where white people live. Zen is not about the strength of Zen, but about the strength of white people. When the atomic bomb exploded, the people who were trained in the country lived by the economic resources.

[75:16]

They were able to live a comfortable life. They didn't have to worry about their lives wherever they went. They were able to live a life where they didn't have to worry about their lives. They were able to live a life where they didn't have to worry about their lives. That's what Zen was all about. When we lived in the country, we ate the same amount of rice and wheat as 60 people. We ate that much rice and wheat. We ate that much rice and wheat. We ate that much rice and wheat. We were able to live any kind of life. However, we can't live that kind of life now. That's why I don't want to go to a place where people live alone. That's why I don't want to go to a place where people live alone.

[76:27]

I have been working for 50 years. All I've done is work for a small company. The money I made was given to the Japanese government. The money I made was given to the Japanese government. The money I made was given to the Japanese government. I don't know what will happen in 50 years. I don't know if you understand what I'm trying to say.

[77:27]

I understand. But even now, as a Zen practitioner, are there people you respect? Yes, there are. Where? Well, there are many ways to go about it. This is a way to praise him, and it's also a way to respect him, so I think it's okay to mention him. The head of the Rinzai-ji Temple, the head of the Roshiya-ji Temple, the head of the Shike-ji Temple, there is a person named Minato Sodo. He lives in the prefecture office of Kamakura. He is a person who really looks up to the Buddha. He has an education, and he has the ability to protect himself. He also has a special ability. He is a young person.

[78:33]

I think he is in his late 20s. I don't think he is in his 50s yet. Even though he is young, I think he is a noble person. He is a noble person, but he is a traditionalist. He is not a teacher. He is not doing any construction. He wants to offer help. I feel sorry for him... but as you said, he is so young yet he lives his life. He says he respects that he is young. He is a noble person. But, as you said, It's just that there are so many great people in the world. And they don't talk much. They don't talk about money. They don't talk about Russia. They don't talk about anything else. But they treat me well. And there are also those who advertise. They say that I went to America or France.

[79:36]

They say that I opened a dojo in London. They say all kinds of things. But when I'm in trouble, those people come to me. They tell me the truth. I don't mind. I think it's a good thing. A lot of people have told me that they went to America. It's also in magazines. It's also in magazines. There are a lot of magazines. What do you think? You said that it was a good thing. Can you be more specific? Well, that's just the way it is. But I can't help it. If you think it's a good thing, it's not. I can't help it. I want people like you, Mr. Yosuke Hira, to know pure things.

[80:46]

I want you to learn pure things. Moreover, if you have a bit more enthusiasm, even if you live in Japan for a while. In Japan, there is a tradition of the Zen that you don't have to do it all by yourself. For example, if you go to the Zen temple in Inyama, there is a Zen master called Samusama, or if you go to the Zen temple in Joshokouji, there is a Zen master called Aihatsu, or if you go to the Zen temple in Rinzai, there is a Zen master called Koiemen. If you go to the Zen temple in Hiroto, you can see that the Zen masters from abroad have a long history of Zen practice. I think that the Zen masters from Japan have a long history of Zen practice. I think that the Zen masters from Japan have a long history of Zen practice.

[81:48]

I would like to introduce you to the Zen masters from Inyama. There are many Zen masters from Gunma and other big temples, but I would like to introduce you to the Zen masters from other temples, as well as the Zen masters from other temples. I would like to introduce you to the Zen masters from other temples. First of all, I would like to introduce you to the Zen masters from other temples. So I said, what do you want to do? He said, I don't have any money. I don't have any money, so I can't afford to live in a bank. Well, that's what he said in his letter. I think he's a good person. But I don't know why, but from the perspective of Kenzoji,

[83:22]

I don't know what's wrong with him, but he's just that kind of person. I don't know what's wrong with him. I think he has some kind of defect. I don't know what he's talking about, but he's talking about his father. He's a young man. He went to a vocational school in Shokoku. He's a young man. Well, when you go to Toshigaya, you can't go to Toshigaya, but you can go there. Even if you try to go to Toshigaya, you have to be in your 20s to pass the exam. If you're a Zen practitioner, you have to be in your 20s to pass the exam. You have to be in your 40s to pass the exam. So, for example, in Shogenji, it is generally said that it is a very strict dojo, but what do you think? It's not that it's not strict, but it's not that you have to pass the exam. In the old days, 20 years ago,

[84:29]

it was said that it was very strict. It's not just the death penalty that makes it very strict. It's also the fate of the students. The dormitory and dormitory parents live in a very tight group, so they can't pass the exam unless there are at least 40 people. Unless there are at least 40 people, they can't pass the exam. That's how the rules are made. In that sense, the number of people is not the same, and the current death penalty, the death penalty, is not the same as when there were a lot of people in the old days. If that's the case, you can't pass the exam. That's why it's so strict. When you pass the exam, you can't drink tea. You can only drink tea and snacks. When you pass the exam,

[85:32]

you can only drink this. In cold winter days, when you pass the exam, although you can take temperature for the whole day, your life is different. You can only drink tea and eat pickles. So, the owners give you manju to make you feel better when you pass the exam, and give you fillings I don't know if you've heard of it, but there's a time when a priest gives a prayer to a believer, and then there's a day of fasting. There's a day of fasting. A day of fasting? Yes, a day of fasting. All day long. All day long? All day long. There's a day dedicated to the day of fasting. On that day, everyone takes off their shoes, and they say, It's a good day to take it easy. And in the evening, they say, It's a good day to take it easy. It's decided. It's decided. And if you're a person who goes to buy something,

[86:34]

If you're a person who sells tea, No matter what you do, you try to do it the same way. No matter where you live, everyone decides to do it in their own way. And if you don't have 40 people, The rules don't work. The rules don't work. It's not going to be a small village. It's not going to be a small village. Even now, there aren't that many people around Shogunate. I've been doing it in a small way. It's not going to be enough. Most of the time, it's about the quality of the teacher. Now, it's decided by the teacher. I'm going to go to college. I'm not going to be like this purple kid. I'm not going to be a teacher. I'm not going to be a teacher. In the old days, even if you didn't think about it, Even if you didn't think about it, My father was a rice farmer. He was a rice farmer. He was in the 100-pyeong village. He said, I'm going to bring it here. I don't have anything. I'm just going to sleep here.

[87:35]

But that's not going to happen. And then I left school and I was doing a lot of training. I'm going to come back to the temple. I'm in trouble. That's why I can't get a job at the temple. I'm in trouble. In the old days, Even if you went to a private university, If you come out, you'll have a high school teacher do it for you. If you were an elementary school teacher, If you went to junior high school, They'll let you do it right away. I'll get a job right away. I can't get a job right now. I went to a private university and was in a village. I don't have a job. I'm going to come back to the temple. I'm in trouble. I'm in trouble with my life. That's why I have to be mentally prepared to train. Even if you think about it, Even if you don't think about life, I trained all my life. When I started skating, I trained everywhere.

[88:40]

When I started skating, I trained everywhere. I don't have to think about it. I'm just following people around. I see. It's different. It's changed. In the case of Rinzai-shu, Do you read sutras? I read sutras. I read sutras. In Rinzai-shu, I train in every temple. I train in every temple. But the most difficult one is Ichi-soji. It's Ichi-soji. Ichi-soji, Nikan-jin, and Sangaku-mon. The first one is Ichi-soji. Well, So, what did you read when you were in prison? Well, most of the time, I read things like Soto Shuto. Ah, things like Nikka and Kasho?

[89:40]

Yes, yes. I read them all. I didn't change. You didn't change. You studied by yourself. But you weren't allowed to study when you were in prison? No, I wasn't allowed to study. So, I just studied by myself. I didn't do any work. I didn't do any work. So, you didn't get any compensation? No, no. I didn't get any compensation. I didn't get any compensation.

[91:20]

It was a sweet compensation. It's true that I was wandering around and wandering. But I didn't do things on my own. You didn't do things on your own? No, I didn't do things on my own. Anyway, I was just wandering. I was just looking around. You know, there was a tree up the hill. It was a tree with a branch. I told them to cut it down. They told me to cut it down to the center of the hill. There are many people who are looking for that kind of silk. And they are looking for it for hundreds of years. They are looking for it so much that they don't need it. And they are looking for that kind of happiness. But, you change the story too much. It is good, but they are cutting this silk. It is the straight line, you have to look at it from the front. If you don't look at it, it just goes away. If you have something like that, you just have to look around and look around. That's the way to do it. I see. So you don't think it's a good idea to read and study old manuscripts?

[92:28]

You don't think it's a good idea to read and study old manuscripts? I'm telling you, I'm telling you. But people are hiding it and reading it. They've found it. So you think it's better not to read it, right? I don't know if it's better not to read it or if it's better not to read it, but it's better not to read it. It's in front of you, but people are hiding it and reading it. I see. To be honest, I'm not going to read it. But I do live a life of Zen. I live a life of Katagawa. I see. I don't read it on the surface. I see. You can't read the news or the book. You can read the text of the book, but you can't read the text of the old book.

[93:34]

I see. Do you have any comments on that? Do you have any comments on that? I have a few comments. I have a few comments. I have a few comments. For example, in the case of Guda Kokushi, when you're serious, you do hokanroku. When you do zuiroji, you do koketsuroku. There is koketsuroku. I see. I see, so it's a kind of... Yes, it's a kind of fate. A kind of fate. Yes, it's a kind of fate. And if you look at it from a professional point of view, the kongyo,

[94:37]

what do you call it? Shibu-no-roku-ge, right? There's something called shibu-no-roku, right? So you do shibu-no-roku-ge, or you do heikyo, or you do daiebukou. You do daiebukou, or you do riku. You do all kinds of things. I see. And all of those kongyo are in the Soudo. In the Soudo, there's a bookshop. If you go to Hyakun, they'll give you a hundred books. I see. And, as I mentioned earlier, you get a gold card, right? You get a gold card, and you go home, right? But even so, you still have to go to your teacher. You have to go. And what do you do? You have to give it to someone. If you don't give it to someone,

[95:38]

if you don't give it to the Soudo, you have to give it to someone else. You have to give it to someone else. You have to give it to someone else. Yes, yes. You have to give it to someone else. If you give it to someone else, you don't have to give it to them. So you have to give it to them before you get the gold card. You have to get the gold card first, and then you have to go to the Soudo and give it to someone else. I see. So you have to give it to someone else. Yes, yes. You don't have to give it to someone else. I see. So you have to give it to someone else. I see. Yes, yes. And there are some old ones

[96:39]

that are still in the shop. There's this old one, the one who made the Kakkomi, the Kakkomi of Rinzai-ro. He came to pick me up and brought me home for three days. The Kakkomi was raw, so it was very weak. He brought me home for three days, and that's how I became self-employed. I had a Kakkomi. That's how I became self-employed. I see. Thank you very much. Thank you for telling us so much. Thank you. I'm not good with words. I'm not good with words. I'm not good with words. But you made it very clear. But you made it very clear.

[97:39]

Thank you.

[97:42]

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