This paper examines the “merit-transfer invocations” （ekōmon回向文） compiled in Keizan’s Monastic Regulations （Keizan Shingi瑩山清規）. The Monastic Regulations composed by Keizan Jōkin瑩山紹瑾（1264-1325） exist in multiple copies, which differ in terms of the number and type of merit-transfer invocations compiled. This paper examines three primary sources: the Zenrin-ji copy禅林寺本, the manuscripts edited by Bonsei梵清本, and the Shōbō-shingi正法清規. The most common portion of the three, the merit-transfer invocations in these sources, is referred to as the “first half,” and the part present in the manuscripts edited by Bonsei and in the Shōbō-shingi, but completely absent from the Zenrin-ji copy, is referred to as the “second half.”
In recent years, based on the Zenrin-ji copy, questions have been raised whether the “second half” even existed at the time that Keizan was compiling the manuscripts. In response, based on the results of an examination of four of the merit-transfer invocations, this paper reaches the following conclusions:
Both the copies edited by Bonsei and the Shōbō-shingi separately refer to a common original manuscript that included the “second half.” Therefore, there is no relation of direct reference between the two. Furthermore, this common original manuscript may correspond to the shōhon （authentic copy正本） recorded in comparative revisions of the Zenrin-ji copy.
In terms of the “second half” rituals and merit-transfer invocations, the origin of which is attributed to Keizan, this paper shows that the upper limits of compilation in Keizan’s Monastic Regulations may also be found in Keizan. Therefore, the original form of Keizan’s Monastic Regulations should not be sought in the Zenrin-ji copy alone but must be reconsidered through a reexamination, comparison, and evaluation of all the manuscripts.
