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of the meditation hall. These employees

are easily distinguishable from the other lay trainees because of their uniform dress, often with the company's crest emblazoned on their jackets and baseball caps. At the SOtO Zen temple of Joknin in Saitama Prefecture, where I trained for some time, there were approximately 5,000 lay trainees a year, between 60 and 70 percent of whom were in company-related groups.

There were, of course, many similarities as well. Both men had studied Zen in China and both reacted strongly against the scholastic doctrinaIism and degeneracy of the Buddhist prelates of their day. In terms of this article, the most important similarity is that, to varying degrees, they both identified Zen with the welfare of the state. In his famous treatise, Kozen-gokoku-ron (The Spread of Zen for the Protection of the Country), Eisai argued t!tat it was through the universal adoption of the teachings of Zen that the nation could be protected. Dogen also wrote a similar treatise entitled Gokoku-shobo-gi (The Method of Protecting the Country by the True Dharma).