Manzan Zen Master's achievements contributing to the Soro Zen teaching in terms of the revival of Dogen Zenji. I guess you try to unify of Soro school, but Manzan tried to unify Soro Zen teaching. That is a little different. His movement was set not by his teacher Geshu's request, but by his own long cherished hope, as mentioned before. He made a vow to reform the abuses of the changing, imprudently one Dhamma teacher after

[01:02]

another on account of fame and profit when he was 28 years old. So, there was a problem of the Dhamma transmission Manzan had to improve on. For example, becoming the abbot of a temple, you received the Dhamma transmission from its founder's lineage, from the previous abbot. But, when you moved from A temple to B, the Dhamma transmission you had received from A, became nullified and you had to receive another Dhamma transmission from B temple.

[02:21]

So, whenever or wherever you moved one after another, your Dhamma transmission was nullified and renewed. So, you had to have a Dhamma transmission very often, every time, whenever you moved to a new temple. Do you understand that? Huh? Manzan tried to correct this evil habit. Did you have to get a Dhamma transmission automatically when you moved to a new temple? No, automatically. Automatically, you have to receive. Otherwise, you cannot become an abbot of the temple. So, if you want to become an abbot of this Zen center, you have to receive the Dhamma

[03:27]

transmission of this Zen center. The founder's lineage, Suki Roshi's lineage, from the previous abbot. And then, when you moved to another temple, you threw away this Dhamma transmission. You had to receive. Then, you had to have another transmission. So, that is very chaos. Very chaos. We call Garam Bo, Garam, Garam, Garam Ho. We usually call Garam Bo, but actually, literally, this letter is pronounced Ho. Garam Ho and Ning, Ning Ho.

[04:28]

Pronunciation Ning Po, Ning Po. Garam Bo, Ning Po. Garam means a building of the temple. Building of the temple. Ho means a Dhamma. Ning is a man. And Ho means a Dhamma. So, according to the evil habit of Dhamma transmission that they had, it was according to the Garam Bo. You have to receive the Dhamma transmission from the temple, not from the man. So, it's called Garam Bo. In other words, the abbot. There are many abbots. First abbot, second abbot, third abbot. But, instead of the Garam Bo, the abbot's lineage, there is a very important thing which

[05:38]

is called Ning, Ning Po, Ning Ho. So, even though I become the abbot of this Zen center, my Dhamma transmission, my Dhamma lineage is my Dhamma lineage. So, it's called Ning Bo, Ning Po. Ning Po and the Garam Bo. So, no doubt the Dhamma transmission must be taking place from a person to a person, not from a temple to a temple. So, that was what Manzan tried to correct. Manzan's emphasis was put on, first, Ishi, Ishi Insho. Ishi means one teacher.

[06:45]

One teacher. Insho, In means stomped, be stomped. Insho means realization or enlightenment. So, you have to receive a Dhamma transmission from a teacher who is stomped with realization. So, that is Ishi Insho. Dhamma transmission from one teacher only, who is stomped with realization. Second is Menju Shiho. Men is literally face. Ju is to bestow, to give. Or this means to give and to receive.

[07:50]

To bestow or to receive. So, Menju means to bestow the Dhamma transmission face to face, directly. From teacher to the disciple. Shiho means Dhamma transmission. So, second, Menju Shiho or Dhamma transmission directly, face to face, from teacher to his disciples. That is what Manzan Zen Master put strong emphasis on. Manzan realized that under the slogan of number one, Ishi Insho, he could avoid, we could avoid the abuse of the Dhamma transmission from a temple to a temple. And that under the slogan of number two, Menju Shiho,

[08:52]

we shouldn't receive the Dhamma transmission from a previous servant whom we have never met before. Do you understand that? This also was nothing but the restoration of the Dogen Zenji's emphasis on Dhamma transmission. If you read the Bendo War, you will find Bendo War, I think, page 141 of Eastern Buddhist, volume 4, number 1, May 1971. Please read later, okay? There were another two Zen Masters, Dokutan Genko.

[10:07]

Dokutan Genko Dokutan Genko 1630 to 1698 and Tenkei Denson 1648 to 1735 Dokutan, Dokutan, Dokutan, Dokutan Yes? Did Manzan Zen succeed in reforming? Yes, he was successful in the movement in this.

[11:30]

Was that with government regulation? Yes, I think so. The government? Yes. Were there any monks who fought against the government? Of course, of course. Just about the time of the temple registration, too, isn't it? Huh? When every family had to register with the temple, that took place about now, didn't it? Register? Yeah, family registration with the temple. Oh, at the Tokugawa period? You mean out of the followers of the family's name? Yeah. Yes, at that time? Did it have any effect? I mean, did Buddhism become stronger or weaker? Well, in a sense, at the Soto Zen or Buddhism, as a school, denomination, as an order, was very developing at that time.

[12:34]

But not actually teaching, okay? Buddhist teaching doesn't develop. But as an order, it was really flourishing, getting bigger and bigger. According to the government policy, controlling completely the Zen temple and Buddhist temple. Of course, in terms of... Of course, that's why you can see Japan now. In terms of Buddhist teaching, it's not strong. It's very shaky, even though big. Big order, okay? Even though it is a big order, that order is very shaky. It's very dangerous.

[13:35]

Yes. There were two, yes, who were against that, Dr. Genko and Kenkei Densan, who were against the views of Geshu and Manzan's way. Against. Against. Views. Views. Well, Dr. Genko... Kenkei Densan... Kenkei Densan... One... Two... One... Two... Three... Four... Five... Six... Seven... Eight... Nine... Ten... Eleven... Twelve... Thirteen... Fourteen... Fifteen...

[14:46]

Sixteen... Seventeen... Eighteen... Eighteen... Gassan Joseki... You find Gassan... Gassan... Gassan Joseki in the chart. Number two, Gassan. Then... Mikai Enshou... I couldn't find the name. The Gassan's disciple... One of Gassan's disciples is Mikai Enshou. Mikai Enshou. The...

[15:54]

who was the brother with Taigen Soshin, you can see in the chart. After... the... Dr. Genko belongs to Mikai Enshou's line of sort of school. Between the Mukai and... Dokutan, I think 17th generation. 17th generation. Dokutan Genko's teacher is Gesshu Sourin. Gesshu Sourin. Sourin. Okay. Dokutan Genko was ordained under

[17:02]

the Zen master named Tengoku. Tengoku. Tengoku. The abbot of the Kodenji in Saga in Kyushu. Kodenji. Kodenji. In Saga, S-A-G-A, in Kyushu. In 1651, Dokutan Genko went to the temple of Doja Chogen I mentioned before. Doja... Doja... Chogen. Chogen. Chogen. Who came to Japan from China in 1651 as one of Obaku Zen priests. Four years before

[18:07]

Ingen Zen master came to Japan. Three years before. Three years before. And was practicing under the guidance of Doja Chogen from 1651 to 1658. After Doja's returning to China, he returned to China in 1658. So after Doja's returning to China, it was 1658. Dokutan practiced under the guidance of Geshu Soren.

[19:07]

Geshu Soren, his master. Geshu Soren. Dokutan's master. And received that Dhamma transmission from Geshu Soren. Dokutan was the abbot of Kaiunji. Kaiunji temple. But on account of his sickness, he had to resign from his position. His works was Gohoshu. Go-ho-shu. Goho means protection, protection, protecting Dhamma.

[20:09]

Protecting Dhamma. Go means protect. Ho means Dhamma. Shu is collection. The Gohoshu. Fourteen volumes. Fourteen volumes. It was published in his declining years. He died at the age of 68 at Kotaiji, Kotaiji in Nagasaki. Kotaiji in Nagasaki, in Kyushu. Na-ga-sa-ki in Kyushu. Next is Tenkei Denson's short history, Tenkei Denson. He was ordained at the age of seven

[21:12]

by Den-kyu, Den-kyu, the abbot of So-yo-ji, Den-kyu. So-yo-ji, So-yo-ji temple. At the age of 17, he traveled to search the truth and the different teachers. He received the Dhamma transmission from Goho Kaiyuan. Goho Kaiyuan

[22:17]

Goho Kaiyuan Goho Kaiyuan His teacher at his temple Jo-go-ji Jo-go-ji temple in Shimada, at Shimada, at Shimada in Shizuoka prefecture, Shimada, in Shizuoka, Shizuoka prefecture. In 1677, he became the abbot of Jo-go-ji. In 1690, he became the abbot of Dai-un-ji in Shiga prefecture. Dai-un-ji at Hikone,

[23:21]

Hikone Hikone This is a very small city in Shiga prefecture, which is located in Biwa Lake. In 1696, he became the abbot of Jo-ro-ku-ji, too. Jo-ro-ku-ji In 1706, he retired from Jo-ro-ku-ji and lived at Zo-ro-un, founded by him. Zo-ro-un Zo-ro-un Since then,

[24:24]

he devoted himself to study Shobo-genzo only until his death. The early stage of revival of Dogen Zenji's teachings. There are... There were two famous Zen masters who devoted themselves to improve the revival of the Dogen Zenji's teachings. This is Geshu Soko. Geshu Soko

[25:26]

Geshu Geshu Soko Geshu Soko He took the leadership of promoting the revival of the Dogen Zenji's teachings. They have many disciples, but among those, there were famous Zen master Manzan Dohaku. Manzan Dohaku Toku-o

[26:32]

Toku-o Toku-o Ryo-ko Toku-o Ryo-ko Manzan Dohaku Manzan Dohaku Manzan Dohaku 1619 to 1702 1619 to 1702 Sudo-shu Sudo-shu Sudo So-shin Sudo-shu

[27:35]

1630 to 1633 Look at this chart. First chart. Please find Geshu Soko under Meiho Sotetsu No. 1. Did you find? Geshu Soko and under the Geshu Soko, Manzan Dohaku. On the left, Toku-o Ryo-ko. Geshu and Manzan and to the left, this is Toku-o Ryo-ko. This is Toku-o Ryo-ko.

[28:35]

This is Manzan. This is Geshu. And then, Unzan and Sudo Sudo were the dumb brothers of Toku-o Ryo-ko. Here is Unzan. This is Unzan. Would you put the name? Would you add the name Unzan next to the Toku-o Ryo-ko? This is Unzan. And this is Sudo Soshin. Please put add two names next to the Toku-o Ryo-ko. So, those

[29:45]

disciples succeeded to their teacher, Geshu's work and carried it to completion. Geshu Soko was ordained in the Shingon's temple, Shingon Tantric Buddhism, converted to Zen, and became a monk under Kagaku at Ennoji Kagaku at Ennoji Ennoji temple. In 1633, in 1633,

[30:48]

Geshu practiced under the guidance of Bannan Eshu. Bannan Bannan Bannan Eshu Bannan Eshu 1591 to 1654 at Zuiganji Zu Zuiganji Zuiganji So, he practiced under the guidance of Bannan Eshu at Zuiganji temple. And he had the Dharma transmission

[31:54]

from Hakuho Genteki Hakuho Genteki Genteki 1594 to 1672 Hakuho Genteki at Daijoji temple at Daijoji Daijoji temple Daijoji is located in Kanazawa city. In 1652, he had the Zuisei ceremony

[33:00]

Zuisei Zuisei ceremony Zuisei ceremony means when you have the Dharma transmission, you have to go to the AH monastery and Sojiji monastery to report to report what you have had Dharma transmission in front of Dogen Zenji and the founder of Sojiji monastery Keizan Zenji That is called Zuisei ceremony So, you become the one day abbot of AH monastery One day abbot of AH monastery and 1652

[34:03]

he had Zuisei ceremony at Sojiji monastery After that, he went to see Doja spoken Doja Doja Sogen Sogen I mentioned the last seminar Doja Sogen came to Japan He was a Chinese monk He came to Japan from China In 1651 three years before Ingen Obaku Ingen came to Japan So, Doja Sogen was one of Obaku Zen monks

[35:05]

Obaku Zen monks Most of Soro Zen and Rinzai Zen monks practiced under him at those days He was a very great Zen master of Obaku school After that, he went to see Doja Sogen at Sofukuji temple Sofukuji Sofukuji Sofukuji temple in Nagasaki in Kyushu Nagasaki in Kyushu But Doja Sogen returned to China

[36:14]

in 1658 on the ground of friction between him and Ingen's disciples So, he was compelled to return to China Unlike Ingen Obaku Ingen Do you remember Obaku Ingen? Ingen Obaku Zen master the founder of Obaku school in Japan Unlike Ingen Obaku Ingen Doja Sogen was not known well by people but he is said to have imparted great inspiration to people when they met him

[37:16]

So, Geshu and his disciples Unzan Unzan Guhaku and Soto Soshin all practiced under the guidance of Doja Sogen So, in 1655 Geshu was the abbot of Choenji in Nagoya Cho Choenji temple in Nagoya For over ten years in 1671 he was the abbot of Daijoji temple in Kanazawa city Daijoji

[38:19]

Daijoji temple In 1680 his disciple Manzan Dohaku Manzan Dohaku took over Daijoji temple and Geshu Zen master lived in Zenjoji in Fuji In Kyoto Zenjoji Zenjoji Zenjoji temple In 1696 he died at the age of 79 His works were Geshu Osho Osho

[39:31]

Osho [...] means the title of Zen master very usual title, Osho official title Osho or Dai Osho I means to leave not to leave eroku eroku means works he left works he left before he died two volumes this is two volumes and another one is

[40:31]

Geshu Geshu Yawa [...] literally meaning is talk at night but anyway this is just talk Geshu Yawa one volume one volume next is Manzan Dohaku Manzan Dohaku He was ordained by Issen Bankai Issen

[41:46]

Bankai Issen Issen Bankai at Ryukoji when he was ten years old Ryukoji Temple 1663 Manzan made a vow to reform the abuses of the changing imprudently one dumb teacher after another on account of fame and profit later I will explain that so in 1678 he made a vow at the age of 28

[42:51]

28 and then in 1678 Manzan had the dharma transmission from Geshu Soko at Daijoji Temple in 1681 the Manzan became the Abbot of Daijoji and retired from the Abbot of Daijoji in 1691 in his retired life he offered himself

[43:51]

to realize his long cherished hope of reviving the Dogen Zenji's teachings with Comrade Comrade C-O-M-R-A-D Comrade Baiho Jikushin Baiho Jikushin Baiho Jikushin 1633 to 17 17 Baiho Jikushin 17 in 1700 he went up to

[44:53]

Edo, present Tokyo with Comrade Comrade Baiho Jikushin to submit the significance of revival of Dogen Zenji's teachings to the Japanese government office but it took them four years to accept his petition so in 1704 his long cherished vow of reviving the Dogen Zenji's teachings was accomplished in 1714 he died at Genkoji in Tokyo Genkoji Genkoji in Tokyo

[45:55]

this temple had another name so called Kodo Kodo Kodo means Resolation or Revival Revival Kodo means the temple of the revival given by Manzan himself yes at that time the government had a very strong power to control all the Buddhist temples anyway huh? even the teachings huh? no no with Shinto

[46:59]

that time government tried to together Japan all over the country the government tried to unify Japan all over the country and then they need help government needs help from Buddhist temples so government set up five important temples which were pretty big then government sent the famous Zen master to each of five temples and then these five temples watched very carefully ok other temples and their adherents

[48:00]

so sort of each of five Zen temples sounds like a government so he had connected had a close relation with government so whatever they tried to do they had to get permission first from the government so teaching Dogen's teaching itself didn't change but if they want to try to spread Zen teaching using a technical way they need some permission from the government ok

[49:04]

and Manzan also was called Fuko Dogen called himself he called himself Fuko Dogen Fuko Dogen Fuko means revival Dogen means way Dogen is man so Dogen is in other words the person who seeks for the way that technical term Dogen Fuko Dogen a man of revival so what

[50:09]

what Geshu Zen master did contributing to the unity of the Soro Zen in terms of Dogen Zenji's teachings during the revival of Dogen Zenji's teaching was the first dissemination and practice of Ehei Shingi and Keizan Shingi and Keizan Keizan Shingi Shingi Shingi is many rules monastic rules

[51:16]

it's called the Shingi so Ehei Shingi is the monastic rules set up by Dogen Keizan Shingi is the monastic rules by Keizan Zen master so Ehei Shingi is published by Kosho for the Abbot of Age Monastery in 1667 Geshu Zen master gave the Keisho on Ehei Shingi to the assembly Keizan Shingi was published

[52:20]

and disseminated by Geshu Geshu Zen master The second Geshu's achievement contributing to Soto Zen was Jukai ceremony as a formal as a regular ceremony Jukai as a regular ceremony was introduced by Geshu This Jukai ceremony is for layman although the Jukai ceremony had already been performed in the latter period of Muromachi [...] It was the first time

[53:22]

that Geshu introduced it as a regular ceremony of Soto Zen for layman This may be due to Jukai ceremony which was in full flourish in the late 16th century and the

[53:46]

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