time of the Kamakura shogunate), during which he refused an offer to head a temple in the city, his newfound view on causality had formed. In a formal talk he gave to his monks immediately upon his arrival, Dōgen was explicit in endorsing the literal interpretation of the kōan that not ignoring causality was an imperative for Buddhists: Dōgen acknowledges the perception among the Eiheiji monks that there has been a shift in his emphasis, though he seems to deny that there has been a substantive change. He also roots his teaching in tradition with the statement “there is no dharma that has never been expounded,” suggesting that he is drawing upon precedent and clarifying that his new teaching is meant only “to guide people.” Dōgen thus justifies the new teaching to his monks as a historically grounded and practical doctrine, although he recognizes the suddenness which he has introduced his ideas, apologizing to the assembly for “speak[ing] of cause and effect with no reason” and finishing his talk with a nostalgic poem. Dōgen revisits the wild-fox kōan in “Jinshin inga,” a 1250s rewriting of the earlier “Daishugyō” fascicle, to ground his ideas in precedent and explain them in detail. He elaborates upon the significance of cause and effect, setting the stage for criticism of other thinkers and schools of thought. By suggesting that there is a distinction between existing in causality and a state in which causality is no longer in force, Dōgen's newfound view runs, conventional interpretations thus fall victim to "a dualistic contrast between the pure and impure, flux and serenity, and freedom from and subjection to causation." He explains: This is a clear repudiation of the earlier interpretation of the wild-fox kōan, specifically identifying it as illegitimate and inauthentic. In so doing, Dōgen clarifies his own position and distinguishes himself from interpretations of the kōan that stress the philosophical content of the story over the supernatural, folklore elements. Dōgen is especially clear to distinguish himself in opposition to the prevailing understanding of causality as he sees it in China, who allege that the monk had achieved "a limited view of enlightenment" due to his ability to remember past lives. Dōgen takes this opportunity to reaffirm the all-encompassing power of cause and effect and the existence of the supernatural, as the fox in the kōan demonstrates. He notes that those who claim the monk "did not become