The Japanese warriors were captured by the irreverent, anti- scholastic qualities of Rinzai, with its reliance upon anecdotal _koan _and violent jolts of enlightenment. Thus the ruling warriors of Japan began studying _koan_, even as the peasantry at large was chanting praises to Amida and the Lotus Sutra. The aristocratic priest Dogen (1200-1253), who also left the Tendai monastery for China and returned to establish the meditative, gradual school of Soto Zen, is generally considered the second founder of Japanese Zen. Although he grudgingly acknowledged the usefulness of _koan _as an aid to instruction, Dogen considered _zazen _meditation the time-proven method of the Buddha for acTheving enlightenment. For scriptural support, he preferred to go back to the earlier Hinayana sutras for their more authentic accounts of the words of the Buddha, rather than to rely on Mahayana sources, which had been corrupted over the centuries by an elaborate metaphysics and polytheism. Dogen had not originally planned to start a school of Zen but merely to popularize _zazen_, to which end he wrote a small treatise, General Teachings for the Promotion of Zazen, which has become a classic. This was followed a few years later by a larger, more generalized work which was to become the bible of Japanese Soto Zen, _Shobogenzo_, or _Treasury of Knowledge Regarding the True Dharma_. In this work he tried to stress the importance of _zazen _while at the same time acknowledging the usefulness of instruction and _koan_ where required. There are two ways in which to set body and mind right: one is to hear the teaching from a master, and the other is to do pure _zazen_ yourself. If you _hear_ the teachings the conscious mind is put to work, whilst _zazen_ embraces both training and enlightenment; in order to understand the Truth, you need both.10