9. This is the case with the version provided in Sekida, Two Zen Classics. 10. See Dumoulin, History of Zen Buddhism, p. 128. 11. See L. Carrington Goodrich, A Short History of the Chinese People (New York: Harper & Row, 1943), p. 161. 12. The most comprehensive collection of Ta-hui's writings is translated in Christopher Cleary, Swampland Flowers: The Letters and Lectures of Zen Master Ta Hui (New York: Grove Press, 1977). Excerpts are also translated by Suzuki, Essays in Zen Buddhism, Second Series. Biographical information may also be found in Isshu and Sasaki, Zen Dust. 13. Translated in Isshu and Sasaki, Zen Dust, p. 163. 14. A work known today as the Cheng-fa-yen-tsang. See Isshu and Sasaki, Zen Dust, p. 163. 15. See Ibid. 16. See Ibid. 17. Translated by Cleary, Swampland Flowers, pp. 129-30. 18. See Sekida, Two Zen Classics, p. 17. 19. Suzuki, Essays in Zen Buddhism, Second Series, p. 103. 20. Cleary, Swampland Flowers, p. 64. 21. Ibid., p. 57. 22. Ibid., p. 14. 25. But he destroyed them in vain. Around 1300 a monk managed to assemble most of the koans and commentary from scattered sources and put the book back into print. The problem continues to this day; there is now available a book of "answers" to a number of koans--Yoel Hoffman, The Sound of One Hand Clapping (New York: Basic Books, 1975). One reviewer of this book observed sadly, "Now if only getting the 'answer' were the same as getting the point." 26. 15. EISAI: THE FIRST JAPANESE MASTER 1. This anecdote is in Martin Charles Collcutt, "The Zen Monastic Institution in Medieval Japan" (Ph.D. dissertation, Harvard University, 1975). 2. Although there were various attempts to introduce Ch'an into Japan prior to the twelfth century, nothing ever seemed to stick. Dumoulin (History of Zen Buddhism, pp. 138-39) summarized these efforts as follows: "The first certain information we possess regarding Zen in Japan goes back to the early period of her history. The outstanding Japanese Buddhist monk during that age, Dosho, was attracted to Zen through the influence of his Chinese teacher, Hsuan-tsang, under whom he studied the Yogacara philosophy (653). . . . Dosho thus came into immediate contact with the tradition of Bodhidharma and brought the Zen of the patriarchs to Japan. He built the first meditation hall, at a temple in Nara. . . . "A century later, for the first time in history, a Chinese Zen master came to Japan. This was Tao-hsuan, who belonged to the northern sect of Chinese Zen in the third generation after Shen-hsiu. Responding to an invitation from Japanese Buddhist monks, he took up residence in Nara and contributed to the growth of Japanese culture during the Tempyo period (729-749). . . . The contemplative element in the Tendai tradition, which held an important place from the beginning, was strengthened in both China and Japan by repeated contacts with Zen.