[FN#74] Sai-cho, the founder of the Japanese Ten Dai Sect, first learned the doctrine of the Northern School of Zen under Gyo-hyo (died in 797), and afterwards he pursued the study of the same faith under Siao Jan in China.  Therefore to oppose the propagation of Zen is, for Ten Dai priests, as much as to oppose the founder of their own sect.

2.  The Introduction of the So-To School[FN#75] of Zen.

[FN#75] This school was started by Tsing-Yuen (Sei-gen), an eminent disciple of the Sixth Patriarch, and completed by Tsing Shan (To-zan).

Although the Rin Zai school was, as mentioned above, established by Ei-sai, yet he himself was not a pure Zen teacher, being a Ten Dai scholar as well as an experienced practiser of Mantra.  The first establishment of Zen in its purest form was done by Do-gen, now known as Jo Yo Dai Shi.  Like Ei-sai, he was admitted into the Hi-yei Monastery at an early age, and devoted himself to the study of the Canon.  As his scriptural knowledge increased, he was troubled by inexpressible doubts and fears, as is usual with great religious teachers.  Consequently, one day he consulted his uncle, Ko-in, a distinguished Ten Dai scholar, about his troubles.  The latter, being unable to satisfy him, recommended him Ei-sai, the founder of the new faith.  But as Ei-sai died soon afterwards, he felt that he had no competent teacher left, and crossed the sea for China, at the age of twenty-four, in 1223.  There he was admitted into the monastery of Tien Tung Shan (Ten-do-san), and assigned the lowest seat in the hall, simply because be was a foreigner.  Against this affront he strongly protested.  In the Buddhist community, he said, all were brothers, and there was no difference of nationality.  The only way to rank the brethren was by seniority, and he therefore claimed to occupy his proper rank.  Nobody, however, lent an ear to the poor new-comer’s protest, so he appealed twice to the Chinese Emperor Ning Tsung (1195-1224), and by the Imperial order he gained his object.

After four years’ study and discipline, he was Enlightened and acknowledged as the successor by his master Ju Tsing (Nyo-jo died in 1228), who belonged to the Tsao Tung (So To) school.  He came home in 1227, bringing with him three important Zen books.[FN#76] Some three years he did what Bodhidharma, the Wall-gazing Brahmin, had done seven hundred years before him, retiring to a hermitage at Fuka-kusa, not very far from Kyo-to.  Just like Bodhidharma, denouncing all worldly fame and gain, his attitude toward the world was diametrically opposed to that of Ei-sai.  As we have seen above, Ei-sai never shunned, but rather sought the society of the powerful and the rich, and made for his goal by every means.  But to the Sage of Fuka-kusa, as Do-gen was called at that time, pomp and power was the most disgusting thing in the world.  Judging from his poems, be seems to have spent these years chiefly in meditation; dwelling now on the transitoriness of life, now on the eternal peace of Nirvana; now on the vanities and miseries of the world; now listening to the voices of Nature amongst the hills; now gazing into the brooklet that was, as he thought, carrying away his image reflected on it into the world.