SANDŌKAI LECTURE II
Sunday, May 30, 1970
[The following lines of the Sandōkai are discussed in this lecture:
Line 2 tōzai mitsuni aifusu.
Line 3 Ninkon ni ridon ari,
Line 4 dō ni namboku no so nashi.
Line 2 was handed down closely from west to east.
Line 3 People may discriminate the dull from the keen,
Line 4 but in the true way there is no Patriarch of North or South.]
I explained in last lecture about the title of this scripture, Sandōkai—what does it mean by San-dō-kai and Chikudo daisen no shin. Tonight, maybe, it is necessary to explain about the background of this poem—why Sekitō-zenji—Sekitō Kisen-daioshō, wrote this poem.
As you know, under the Fifth Patriarch there were outstanding teacher who is called Jinshū, and when the Fifth Patriarch announced that he will give transmission to someone, and everyone thought that, of course, Jinshū will receive the transmission. But actually Enō, the Sixth Patriarch—Enō who became the Sixth Patriarch—Enō who was pounding rice in the corner of the temple received the transmission.
But Jinshū was a great scholar. So later Jinshū became—went to the northern country and became a great teacher. And Jinshū’s school was called Northern—Hoku Zen—Northern School of Zen, Hoku Zen, Hoku Zen. And the Sixth Patriarch, who went to south, spread his teaching in southern countries, and his school was called Nan Zen, Southern—South Zen.
Later, as you know, Jinshū’s school became—after Jinshū, his school became weaker and weaker. But in north, the Sixth Patriarch’s school became, after the Sixth Patriarch, stronger and stronger. But at Sekitō’s time, you know—Sekitō is the Eighth Patriarch, Enō is the Sixth Patriarch, and Seventh Patriarch is Seigen. And Seigen’s disciple is Sekitō. Sekitō is the author of this poem. In Sekitō’s time, Hōkō-shū or Northern Zen was still powerful. But there were another disciple. Of course, Sixth Patriarch had many, many disciples. Maybe more than fifty. We can count fifty, but there must be more disciples under the Sixth Patriarch.