14. Dogen's attitude toward women was revolutionary for his time. A sampling is provided in Kim, Dogen Kigen--Mystical Realist, pp. 54-55: "Some people, foolish in the extreme, also think of woman as nothing but the object of sensual pleasures, and see her this way without ever correcting their view. A Buddhist should not do so. If man detests woman as the sexual object, she must detest him for the same reason. Both man and woman become objects, thus being equally involved in defilement. . . . What charge is there against woman? What virtue is there in man? There are wicked men in the world; there are virtuous women in the world. The desire to hear Dharma and the search for enlightenment do not necessarily rely on the difference in sex." 15. Yokoi, Zen Master Dogen, pp. 35-36. 16. See Collcutt, "Zen Monastic Training in Medieval Japan," p. 59. 17. Translated in de Bary, Sources of Japanese Tradition, Vol. 1., p. 247. 18. See Collcutt, "Zen Monastic Institution in Medieval Japan," p. 62. 19. See Ibid., pp. 62 ff. 20.See Philip Yampolsky, trans., The Zen Master Hakuin: Selected Writings, (New York: Columbia University Press, 1971), p. 5. 19. IKKYU: ZEN ECCENTRIC 20. 1. This view is advanced convincingly by Collcutt in "Zen Monastic Institution in Medieval Japan," p. 113 ff. 2. Ibid., p. 80. 3. This would seem to be one of the reasons for what became of a host of emigrating Ch'an teachers as sub-sects of the Yogi branch struggled for ascendency over each other. 4. Wu-an's strength of mind is illustrated by a story related in Collcutt, "Zen Monastic Institution in Medieval Japan," p. 84: "Wu-an is said to have shocked the religious sensibilities of many warriors and monks when, in what has been interpreted as a deliberate attempt to sever the connection between Zen and prayer in Japanese minds, he publicly refused to worship before the statue of Jizo in the Buddha Hill of Kencho-ji on the grounds that whereas Jizo was merely a Bodhisattva, he, Wu-an, was a Buddha." 5. Related in Ibid., p. 88. 6. Collcutt ("Zen Monastic Institution in Medieval Japan," p. 114) points out that the warrior interest in Zen and its Chinese cultural trappings should also be credited partly to their desire to stand up to the snobbery of the Kyoto aristocracy. By making themselves emissaries of a prestigious foreign civilization, the warrior class achieved a bit of cultural one-upmanship on the Kyoto snob set. 7. Collcutt ("Zen Monastic Institution in Medieval Japan," p. 106) reports that this conversion of temples to Zen was not always spontaneous. There is the story of one local governor who was called to Kamakura and in the course of a public assembly asked pointedly whether his family had yet built a Zen monastery in their home province. The terrified official declared he had built a monastery for a hundred Zen monks, and then raced home to start construction.