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DZZ 1:730) Buddhist texts, Dogen goes on here to say, may have existed in China before the advent of Bodhidharma, but no one understood them; it was only after his arrival that the pure Buddha­dharma spread there. Page 31 Lest his audience miss the point, he concludes with the hope that this same dharma will now spread in Japan.  He then proceeds to describe the subsequent history of the faith.  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).

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.  Complaining that in recent centuries Ch'an monks have rejected the sutras* in favor of such formulae as Lin­chi's "four considerations" (ssu liao­chien), Yün­men's "three propositions" (san chü) or Tung­shan's "five ranks" (wu wei), Dogen goes on to discuss Lin­chi himself.

The important Gyoji* ["Sustained practice"] fascicle, of 1242, devoted to edifying examples of great Ch'an practitioners, reserves a long, final section for Ju­ching.  The Baika, from the same period, is taken up almost entirely with Dogen's master, of whom it is said there has been no one of his stature before or after (DZZ 1:460); he is "the old Buddha among old Buddhas" (DZZ 1:462). Similarly, in texts from the following weeks, we learn that there has not been an old Buddha like Ju­ching in China for the last two or three hundred years (Henzan, DZZ 1:492), and that no one during the last four or five hundred years has so thoroughly grasped the "eye of the Buddhas and patriarchs" (Zanmai o* zanmai, DZZ 1:539).

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