colophon is also supported by another recently discovered colophon for a version of “Shukke” (Home departure) included in the 28-fascicle textthat states that the fascicle was to be revised and eventually replaced by anew version, and the result appears to be the 12-fascicle text’s “ShukkeKudoku” (Merits of home departure). In addition, there are uncon³rmedreports that the 12-fascicle text was kept alive and transmitted throughthe centuries in some of the sect’s sublineages stemming from Keizan’sbranch, which prized this version over the other editions of the
.However, the “Hachidainingaku” colophon also leaves some key issues ambiguous or unresolved. For example, it does not rule out alto-gether the value of the older fascicles. Since the colophon declares thatsome revisions are unavailable, it is not clear where things stood at theend of the revision process at the time of Dõgen’s death, or how muchEjõ may have interpolated, knowingly or not, into the revisions. It is alsounclear whether the next to last sentence refers to upholding the“twelfth” fascicle alone, or the entire 12-fascicle text. According to IshiiShðdõ, the unresolvability of this issue is exacerbated in light of thecolophon for the
, the posthumously discovered record of Dõgen’s conversations in China with Ju-ching, in which Ejõ suggests thatthere may even be more manuscripts by the master undiscovered or leftun³nished.
In addition, the colophons for several of the fascicles in the12-fascicle text subsequently found in various temple manuscripts statethat they were still in the process of being revised and edited.Because of the questions about the colophon, most scholars havecontinued to focus on the 75-fascicle text even after the discovery of the12-fascicle text in the 1920s. They have assumed that Dõgen wasinvolved in an ongoing process of revising the
fascicles, someof which were placed either by Dõgen or by Ejõ in the 12-fascicle text inorder to create a work appropriate for the audience at Eihei-ji, which waslargely composed of laypersons and new initiates converting from rivalesoteric sects. The conventional view is that in the ³nal stages of hiscareer, after returning from a rather unsuccessful mission of preachingbefore the Hõjõ elite in Kamakura, Dõgen was trying to create a scaled-down edition of the
that was at once more detailed and pre-cise, by including additional citations and references from Mahayanascriptures, as well as more introductory, in explaining the basic Buddhistdoctrines of karma, causality, and impermanence, as well as the rules of
CRITICAL BUDDHISM AND THE