1. The Eihei-koroku as a Collection of Formal Dharma Discourses

First, to outline the characteristics of Dogen's concept of preaching at Eihei-ji, I will show you a list of special discourses in the dharma hall.

　I have listed the discourses that talk about appointments and rewards for administrative monks. In Zen monasteries there are four or six monks to lead monastic administrative work. These positions are called chiji. Their titles are Kan-in, Ino, Tenzo, and Shissui. When there are six chiji, Tsu-su and Fusu are added to these four. I will give a detailed explanation of their duties later.
Dogen appointed these monks every year, mostly in December.

○ Dogen's Dharma Discourses (上堂) to appoint or to reward Chijis.

【Kosho-ji】※ 法語 (Dharma talk) is a informal preach for individuals.

1241(仁治2年) 　　 巻八･第六法語（直歳, shissui, leader for monastic work）
1242(仁治3年) 　　 巻八･第七法語（浄頭, jinju, wash room cleaner）

As you can see, Dogen held just two informal, and personal dharma discourses (法語)for administrative monks in 1241 and 1242. Besides, they are minor administrators.

　On the other hand, he held many formal dharma discourses (judo) to appoint and show appreciation for the major administrative office monks, called chiji. These are all are formal discourses held in the dharma hall.
Please take a look from 1245 to 1251 on the list.
In 1247, Dogen was absent from Eihei-ji. And from 1252 to1253 he had critical problems with his health. That is, he held this kind of jodo every year that it was possible.

【Eihei-ji (Daibutsu-ji)】

1243-4(寛元1-2) <no Jodo was held as no Dharma hall>
1245(寛元3年).12 vol.2-137上堂（謝監寺, appreciate Director）
.....................................................138上堂（謝典座, appreciate Chief cook）
.....................................................139上堂（請監寺・典座, appoint Director and Chief）
1246(寛元4年). 4...vol.2-157上堂（請知客, appoint Receptionist）
...................................8 ..............190上堂（謝新旧維那・知客, appreciate and appoint Supervisor and Shika）
.................................12 vol.3-214上堂（謝新旧監寺・典座, appreciate and appoint Director and Chief）
1247(宝治元年) ＜no jodo, Dogen went out Eihei-ji from Aug. to next Mar.＞
1248(宝治2年).12 vol.4-298上堂（謝維那, appreciate Supervisor）
.................................................... 299上堂（謝監寺, appreciate Director）
......................................................300上堂（請監寺, appoint Director）
1249(建長元年)夏.vol.4-336上堂（請書記, appoint Secretary）
...................................冬.vol.5-357上堂（請典座, appoint Chief）
1250(建長2年) 秋.vol.5-385上堂（謝維那, appreciate Supervisor）
..................................12..............398上堂（請首座, appoint Head monk）
..................................12..............401上堂（請典座, appoint Chief）
1251(3年) .....不明 vol.6-416上堂（請典座, appoint Chief）
.............................不明.............460上堂（請書記, appoint Secretary）
.............................不明.............467上堂（請蔵主, appoint Chief librarian）

This tendency means that Dogen's monastery was properly founded after 1245. And Dogen was motivated to make it work well.
On the other hand, this list shows that there were 4 major administrative monks (yon-chiji) in Eiheiji, and that they rotated every year. This is definitely following the Chinese monastic system outlined in the Zen'en shingi. But the Japanese government did not influence Dogen's appointments. They said Dogen had the power to appoint.

　However, Dogen did not want to control his appointees. One of Dogen's writings about monastic regulation, called the Chiji-shingi, says they seemed to have their own council system to deal with any monastic matter.
I will discuss this in more detail later.

　Next, I will show you Dogen's other assertion. It is also found in the contents of Eihei-koroku. Please look at the next list.

○ Dogen's claims to have imported many rituals

�@ vol.2-128晩間上堂 今大仏既為天童之子。亦行晩参、是則我朝之最初也。
　Now, Daibutsu, I, am a [Buddhist] sun of T'ien-t'ung [Ju-ching]. And this is the first time I give [you] the evening dharma discourse in Japan.
�A vol.2-138謝典座上堂 我日本国寺院、典座之法、大仏初伝。
　Dharma discourse to show appreciation for tenzo, [Dogen said], "In all Japanese temples, Daibutsu, I, imported the [correct] law of tenzo for the first time."
《cf.》『典座教訓』「山僧帰国以降、駐錫於建仁、一両三年。彼寺憖置此職」
　After I returned to this country I stayed at Kenninji monastery for a few years. That temple gave someone this position [of tenzo] in name only, without him really doing it at all. (Leighton and Okumura trans., p.45)
�B vol.4-319上堂 当山始而有僧堂、是日本国始聞之、始見之、始入之、始而坐之。
　On Mt. Kichijo [Eihei-ji temple], there is a monks' hall. All Japanese may listen to its name, see its shape, enter it and sit in it, all for the first time.
�C vol.5-358上堂 日本国人、聞於上堂名最初、永平之伝也。
　The Japanese listen to the name of Jodo for the first time, since Eihei, I, transmitted it.
�Dvol.5-406臘八上堂 日本国先代曾伝仏生会・仏涅槃会、然而未曾伝行仏成道会。永平始伝已二十年矣。自今已後、尽未来際伝自行矣。
　December 8th Jodo. [Dogen said] " [Our] Japanese ancestors have been holding ceremonies to celebrate the birth of Shakyamuni Buddha and commemorate his death from a previous age. However, they have not yet received transmission of the annual ceremony to celebrate his enlightenment. I, Eihei, imported it twenty years ago and held it. It must be transmitted in the future."

In these jodo, Dogen claimed that he himself had imported many kind of rituals from Chan monasteries China.
In No.1, he claimed to have imported the evening dharma discourse for the first time. In no.2 it is the law of the tenzo; in no.3 it is the monks' hall. He claimed that he had imported even temple architecture. No.4 indicates jodo. That is, Dogen claimed to have imported this particular form of dharma discourse. And no.5 is the annual ceremony to celebrate Shakyamuni's enlightenment.

　In fact, no.2 is a bit suspicious. Because Dogen remarked in another of his works, the Tenzo-kyokun( Instruction for the monastery cook) as 《cf.》. I.e. he knew that the name of tenzo had already imported and existed in Ken'nin-ji temple in Kyoto. Despite this fact, he claimed that he imported its law. There is one excuse for this matter. Dogen claimed that he did not import the name "tenzo," but imported the correct manner, or correct meaning of it.

　Anyway, these two aspects show us that Dogen attached importance to the correct regulations established in Chinese Chan monasteries, and had much confidence that he was practicing them as the true transmitted ones.

　We can see from these jodo that Dogen obviously expected to adopt the same system as Chinese Chan monasteries to operate his monastery, Eihei-ji.

　However, this view raises one question: Did he completely imitate every aspsect of the Chinese monastic system in Japan?

　Of course, the answer is no. There are two reasons. The first reason is that he refused be influenced by any political affairs. In the Chinese Chan system, the gozan system was obviously administered by the government. Hence, Dogen had to alter it. The second reason is the difference of religious circumstance between China and Japan. In Dogens time, there were two, or three huge religious power in Japan. They are 天台, 真言 and 南都仏教. Two of these, Tendai and Shingon, established independent religious organizations. This religious style was called Kenmitsu Buddhism (顕密仏教), or the Kenmitsu system (顕密体制). Therefore, Dogen could not ignore these religious powers to establish his own monastery (or religious movement).
From this point of view, I believe we have to clarify what kind of of original plan Dogen had for establishing his monastery and community, and what kind of strategy he adopted to implement it.

　Next, I would like to look at another of Dogen's writings.

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