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Page 24 ship, that scholarship itself has continued to reflect the interests of sectarian tradition. It is this image, an antique, so to speak, from the early Edo, that we are now importing. At the same time, that inquiry itself has begun to make some headway, and while it may still be too soon to see just where it will lead, already it has raised some interesting new questions about the historical Dogen and his Zen message. Let us begin with a brief rehearsal of how that tradition has depicted the origins of Dogen's Zen.
In the Den'e, from that year, he declares that the custom of transmitting the Buddhist robe from patriarch to patriarch as a sign of the shobo* genzo* did not end with Huineng but was preserved for subsequent generations by the founding patriarchs of the five schools (DZZ 1:289). . It then goes on to describe the subsequent tradition. T'aipo of Ch'ingyüan county of the Great Sung. This is known to no one else in the ten directions; only the descendants of Tungshan know it. The house is Linchi, and again the criticism of it begins with the new emphasis on Juching.
Thereupon, he turns to Tahui. Although this passage is presumably intended simply as an example of a misunderstanding of the expressions "selfverification" and "selfawakening," Dogen uses it to launch an extended and vitriolic ad hominem attack on Tahui himself. " And because Ta hui himself did not understand the teachings of the Buddhas and patriarchs, most of the followers of his tradition are "phonies''; there is not a single truly solid one among them. Even in his subsequent training at T'ient'ung shan under Juching, Furuta argues, it is doubtful that Dogen heard much of Ts'aotung; for, as we have seen, Juching's sayings give no evidence of such teaching, and, in fact, most of this master's own associations seem to have been with Linchi figures.