Place “Shi-shou” and “Five Eyes” in Zo, Tsu, Betsu, and En of “Shi-Kyō.”

The “Shō” in Shō-mon means “voice.”
“mon” means “to listen.”
Together, it is written as “To listen to
voices.” Shō-mon are the people who
listen well to the “voices of the world”
and the “voices emitted by phenomena
and events,” listen to them carefully,
and collect various data from them.
Based on these points, the people
who collect various data are Shō-mon.
Shō-mon is also the people who
verifies the collected data,
scientifically confirms its veracity,
compiles it, records it, and
preserves it.
That’s the scope of Shō-mon’s work.

Among the Buddha’s disciples was
a man named Ananda.
He was known as “The first and
foremost in listening.”
He was a disciple of Shō-mon.
He was a man who never forgot
anything he heard the Buddha say,
even after just one listen. His memory
was exceptional that much.
In an age without computers and AI,
why have Buddhist teachings
(scriptures) survived for 3000 years
to this day?
It is because such “a disciple of
Shō-mon” was beside Buddha.
*
Next, let’s discuss En-kaku.
The “En” in Enkaku primarily
means “Trigger.”
When a person becomes aware of
something or attains enlightenment,
something that serves as the trigger,
such as the “words, actions, writings,
or events,” is “En.”
For example, for people, “things that
happen around them,” “people they
interact with,” and “changes of various
phenomena” are all “En“.
The “En” in Enkaku is “En” in that sense,
and “kaku” means “to realize.”
In other words, “En-kaku is the one
who realizes some kind of truth by
touching En.”

En-kaku realizes (or attains) a part
of the truth by touching various “En”.
This truth is not the fundamental
truth of the whole, but rather
a partial truth which is attained
primarily within the field in which
the person works—for example,
politics, economics, various service
industries, and business.
It can also be called individual truth.
En-kaku touches various En,
realizes such truths and facts,
and then builds hypotheses and
logic upon them.
That is En-kaku.

(The difference between
Shō-mon and En-kaku)

In contrast to En-kaku,
Shō-mon does not readily formulate
hypotheses. This is because Shō-mon
focuses single-mindedly on exploring
and gathering factual data, and
is cautious.
This is the difference between Shō-
mon and En-kaku.

(Regarding “En,” which En-kaku values)

In the case of En-kaku, there are
two kinds of “En” that they trust
most:
The first is “The own action.”
The second is “The data collected
by Shō-mon.”

Let us consider the first “own action.”
“The own action” refers to “The things
one thinks or the things one decides.”
It might be difficult to think of one’s
own mind or action becoming “En”.
Yet, they are the most powerful 
“En (trigger)” of all.
“What you think becomes En and
the next thought rises,” or “What you
decided became En, and that determined
the next action”—
These are common occurrences.

The fact that “one’s own action and
mind are En” often may be unnoticed,
simply because they are too intimately
close to us.
However, En-kaku are well aware that
these become powerful En (trigger)
when attaining realization;
consequently, they place the utmost
importance on their actions and dedicate
themselves to the actions.
Also, in the respect of “emphasis on
their own actions,” they are the same as
“Shō-mon.

Question

However, the “EN” that occurs in the
outside world is also quite powerful, though…
For instance, meeting someone or
encountering a specific event outside
often becomes the direct trigger for
a realization or an epiphany.

Answer

For example, suppose you were intensely
thinking about and acting on something.
Then, you happen to go outside and
encounter “flowers and people moving
around.”
Then, those flowers and people’s
movements become “En” (trigger), and
you may realize an important fact.
In that case, which was the En (trigger)
for realizing that “important fact”?
Was it “your actions”?
Or was it “the flowers and people’s
movements outside”?
Actually, it’s both.
In this way, there are two kinds of “En”:
The “inside En” and “outside En“.

And, the core of “En” is what is
termed “inside En”, such as your own
actions, state of mind, and
the workings of your sensory
organs.
“Outside En” is an auxiliary En.
In the example mentioned above too,
because of your years of action and
research, “flowers or movements of
people seen outside” became
“an auxiliary En”, and this led to the
realization of an important truth.

(Another En valued by En-kaku)

Let me answer your Question:
“Why Shō-mon and En-kaku connect?”
There is another “En” that En-kaku
values. That is the Data Shō-mon.
gathers.
This represents the second of
“The two kinds of En that En-kaku
trust.” En-kaku trusts the data that
were collected by Shō-mon and
were scientifically supported. And
based on that data, En-kaku engages
in reasoning and analysis to formulate
hypotheses and logics.
Consequently, En-kaku and Shō-mon
are firmly connected.

The act that Shōmon and Enkaku
place at the center is
“Analysis and Summarization.”

When we think about these,
“The data gathered by Shō-mon” and
“The logics and hypotheses formulated
by En-kaku” correspond to the processes
of “Analysis and Summarization” that
we frequently employ in business and
research. When we carry out our work
and business, we repeatedly engage
in analysis and summarization.
For instance, when we gather necessary
data and analyze something, we then
summarize our findings, construct a logic,
and reach a conclusion. From there,
we gather and analyze further data and
formulate the next logical step.