Some twenty years later, in 1187, Eisai again journeyed to China, this time planning a pilgrimage on to India and the Buddhist holy places. But the Chinese refused him permission to travel beyond their borders, leaving Eisai no choice but to study there. He finally attached himself to an aging Ch'an monk on Mt. T'ien-t'ai and managed to receive the seal of enlightenment before returning to Japan in 1191, quite probably the first Japanese ever certified by a Chinese Ch'an master. He was not, however, totally committed to Zen. His Ch'an teacher was also occupied with other Buddhist schools, and what Eisai brought back was a Buddhist cocktail blended from several different traditions.9 But he did proceed to build a temple to the Huang-lung (Japanese Oryo) branch of the Lin-chi sect on the southernmost Japanese island, Kyushu (the location nearest China), in the provincial town of Hakata. Almost as important, he also brought back the tea plant (whose brew was used in China to keep drowsy monks awake during meditation), thereby instituting the long marriage of Zen and tea. Although his provincial temple went unchallenged, later attempts to introduce this new sect into Kyoto, the stronghold of traditional Buddhism, met fierce resistance from the establishment, particularly Tendai. But Eisai contended that Zen was a useful sect and that the government would reap practical benefits from its protection. His spirited defense of Zen, entitled "Propagation of Zen for the Protection of the Country," argued that its encouragement would be good for Japanese Buddhism and therefore good for Japan.10 _As in India, so in China its teaching has attracted followers and disciples in great numbers. It propagates the Truth as the ancient Buddha did, with the robe of authentic transmission passing from one man to the next. In the matter of religious discipline, it practices the genuine method of the sages of old. Thus the Truth it teaches, both in substance and appearance, perfects the relationships of master and disciple. In its rules of action and discipline, there is no confusion of right and wrong. . . . Studying it, one discovers the key to all forms of Buddhism; practicing it, one's life is brought to fulfillment in the attainment of enlightenment. Outwardly it favors discipline over doctrine, inwardly it brings the Highest Inner Wisdom. This is what the Zen sect stands for.11 _ He also pointed out how un-Japanese it would be to deny Zen a hearing: Japan has been open-minded in the past, why should she reject a new faith now? _In our country the [emperor] shines in splendor and the influence of his virtuous wisdom spreads far and wide. Emissaries from the distant lands of South and Central Asia pay their respects to his court. Lay ministers conduct the affairs of government; priests and monks spread abroad religious truth. Even the truths of the Four Hindu Vedas are not neglected. Why then reject the five schools of Zen Buddhism?12 _