Shōbōgenzō were written by two of Dōgen's disciples, Yōkō Senne and Kyōgō. Kyōgō compiled two commentaries on the 75-fascicle version of Dōgen's Shōbōgenzō, the first of which is called Shōbōgenzō shō (正法眼蔵抄) and the second Shōbōgenzō gokikigaki (正法眼蔵御聴書). Collectively, they are called Gokikigakishō (御聴書抄), which is usually abbreviated as Goshō (御抄). Senne is believed to be the author of the Shōbōgenzō Gokikigaki due to the use of the honorific modifier go (御), which would not normally be used to refer to one's own writing. The Gokikigaki contains a date of 1263, suggesting Senne may have completed it around that time. Kyōgō began his Shōbōgenzō shō in 1303 and completed it in 1308. There is no evidence that these commentaries were widely read at the time they were produced. In fact, the first time the Goshō is known to be mentioned in historical documents is in 1586, when it was saved from a fire at Senpuku-ji, a temple in Oita Prefecture in Kyushu. The Buddhist studies scholar Genryū Kagamishima has written that Senne and Kyōgō's commentaries form the doctrinal core of the modern Sōtō Zen school. Within a few generations of Dōgen's death, the historical record becomes mostly silent on textual engagement with Dōgen's work, including the Shōbōgenzō. Although most important Sōtō Zen temples had copies of one or more fascicles of the Shōbōgenzō, access was restricted to senior monks at that particular temple, making textual comparisons or compilations virtually impossible. Due to the many different recessions of the text—the 60-, 75-, 12-, 25-fascicle versions discussed above—scribal errors, and variant versions of individual fascicles, the Shōbōgenzō was thought to possibly be inauthentic at the beginning of a Tokugawa Era. In 1700, Manzan Dōhaku appealed to the authority of the Shōbōgenzō when petitioning the government's Agency of Temples and Shrines to abolish the temple-dharma lineage system (garanbō) which had arisen several generations after Dōgen's death and tied a monk's lineage not to his teacher, but to a temple. In 1703 the government not only agreed with Manzan, but proclaimed that the Sōtō school must base its practices on Dōgen's teachings. From this point, study and analysis of Shōbōgenzō greatly increased. One of the earliest commentaries on the Shōbōgenzō was written by a monk named Tenkei Denson (1638-1735) in opposition to the emerging pro-Dōgen movement led by Manzan. Tenkei's commentary, called Benchū, was written from 1726 to 1729 using the 60 fascicle version.