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In [[1661]], the [[Konoe family]] of [[kuge|court nobles]] granted Yinyuan Longqi - chief priest of the Wanfu-si (J: Manpuku-ji) temple on Mt. Huangbo (J: Ôbaku) in Fujian province - land in Uji on which to build a new temple.<ref>Marius Jansen, China in the Tokugawa World, Harvard University Press (1992), 55-56.</ref> Manpuku-ji would then become the chief center of Ôbaku Zen in Japan, as well as a major center of Chinese calligraphy, Chinese tea practices, and Ming culture otherwise. Up until [[1740]], the chief priests (abbots) of Manpuku-ji were always ethnic Chinese; after that, they alternated with Japanese priests. The [[Tokugawa shogunate|Tokugawa shoguns]] regularly called upon these abbots to be seen in audience at [[Edo castle]]; whatever these ceremonies may have meant for the monks, the shogunate used such audiences as a tool for enhancing Tokugawa legitimacy - with the Chinese monks of Manpuku-ji as ostensible representatives of the (fallen) Ming dynasty, the shogunate was able to construct a discourse of highly cultivated, refined, representatives of Ming culture paying respects to, and recognizing the authority of, the Tokugawa shoguns.<ref>Jiang Wu, ''Leaving for the Rising Sun: Chinese Zen Master Yinyuan and the Authenticity Crisis in Early Modern East Asia'', Oxford University Press, 2014.</ref>

In [[1661]], the [[Konoe family]] of [[kuge|court nobles]] granted Yinyuan Longqi - chief priest of the Wanfu-si (J: Manpuku-ji) temple on Mt. Huangbo (J: Ôbaku) in Fujian province - land in Uji on which to build a new temple.<ref>Marius Jansen, China in the Tokugawa World, Harvard University Press (1992), 55-56.</ref> Manpuku-ji would then become the chief center of Ôbaku Zen in Japan, as well as a major center of Chinese calligraphy, Chinese tea practices, and Ming culture otherwise. Up until [[1740]], the chief priests (abbots) of Manpuku-ji were always ethnic Chinese; after that, they alternated with Japanese priests. The [[Tokugawa shogunate|Tokugawa shoguns]] regularly called upon these abbots to be seen in audience at [[Edo castle]]; whatever these ceremonies may have meant for the monks, the shogunate used such audiences as a tool for enhancing Tokugawa legitimacy - with the Chinese monks of Manpuku-ji as ostensible representatives of the (fallen) Ming dynasty, the shogunate was able to construct a discourse of highly cultivated, refined, representatives of Ming culture paying respects to, and recognizing the authority of, the Tokugawa shoguns.<ref>Jiang Wu, ''Leaving for the Rising Sun: Chinese Zen Master Yinyuan and the Authenticity Crisis in Early Modern East Asia'', Oxford University Press, 2014.</ref>

Up through the mid-18th century, the shogunate invited monks from China to come to Japan to serve as abbots of the Manpuku-ji; the last such Chinese-born abbot died in [[1784]], and for various reasons the shogunate was unable to successfully invite further monks to come from China. From then on, the heads of Manpuku-ji were all ethnic Japanese.<ref>Clements, 610.</ref>

Up through the mid-18th century, the shogunate invited monks from China to come to Japan to serve as abbots of the Manpuku-ji; in total, some eighty Chinese monks came to Japan on the invitation of the shogunate in this period. The last such Chinese-born abbot, [[Dacheng Zhaohan]], died in [[1784]], however, and for various reasons the shogunate was unable to successfully invite further monks to come from China. From then on, the heads of Manpuku-ji were all ethnic Japanese.<ref>Clements, 610.</ref>

Though the shogunate maintained strict regulations against the establishment of new temples, it was more lenient about existing temples changing their affiliation; over the course of 1665-1745, more than one thousand temples in Japan declared themselves Ôbaku temples.<ref>This number was still dwarfed by the numbers of Rinzai and [[Soto Zen|Sôtô Zen]] temples, however. Clements, 609.</ref>

Though the shogunate maintained strict regulations against the establishment of new temples, it was more lenient about existing temples changing their affiliation; over the course of 1665-1745, more than one thousand temples in Japan declared themselves Ôbaku temples.<ref>This number was still dwarfed by the numbers of Rinzai and [[Soto Zen|Sôtô Zen]] temples, however. Clements, 609.</ref>