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1 9 1.3. HEIAN PERIOD (749--1185 A.D.) Six Buddhist sects in the southern capital Nara flourished, no doubt, but there was noticed the degrada 4 tion of Buddhist monks at the back of the prosperity. And they spent much money to run the national temples. Emperor karmu ascended the throne in 781, and he moved the capital from Nara to Heian-kyo in 749. In this time, he left Six Buddhist Sects in the old capital to break with them. In the new capital, he built the eastern and western temples for the protection of the State. And at the same time he utiliced Buddhism to educate the talented persons for the state, The main current of Buddhism in Heian Period is the secret teaching. But the characteristic feature of Buddhism at that time was 1 that it not only protected the state but also became the religion for the people. 嘟傕紜嗉� 4. Cembo (A Hosso Sect priest) served as court priest to Emperor Shoma but was exiled to Dazaifu in 745 because of political intrigues. Dokyo had a close relationship with retired Empress Koken and he served as he advisor. His interference in politics made him many enemies. But he lost power after the death of the Empress and died in 770.

2 -; 10 :Gradually in Japan, Buddhism became the State religion. But it was difficult for the ordinary people to understand the teaching of Buddhism. It is generally accepted that Japanese people have a religious spirit which is under a spell. They have a very strong belief that there exists a soul of a dead person and the living person can speak to him. For the people, the most fearful thing is the dead body. In Shintoism this is avoided. So in Shintoism there can not be the salvation of a soul of a dead person. When Buddhist spread over Japan, the Buddhist monks were not afraid of them, as Buddhism preached the salvation of all. In the old Japanese society it was believed that there were souls of animals and trees. soul In the Buddhist tradition, they are also turning the sentient beings. Buddhism involved Shintoism to get such souls into Buddhism. Many wandering sages spread Buddhism staying at shrines. At It is an important point that Buddhism was combined with the faith for the high mountains from the ancient time in Japan. They were afraid of climbing them. the same time, they believed the souls of the ancestors gathered in such holy mountains. When Buddhism spread over Japan the Buddhist monks went into the holy mountains for their practices. Such a custom to practice in the i I I

-: 11 mountains was also done in Mr. Lu', Sung-shan and Wu-t'aiThus in Japan. Buddhism was shan in Chinese Buddhism. combined with the faith for the holy mountains. Both Saicho and Kukai went into the mountains to practise. Thus Buddhism was Japanized through the faith for the mountains. This is the identification of Japanese Shinto Gods with Buddha or Bodhisattvas. Period. 5 Saicho represented the Buddhist monks in Heian Saicho (766-822 or 767-822) was born in Shiga and left his home when he was fourteen. He learned the teaching of Hua--yen (Kegon), Vinaya, dhyana and the precepts of Mahayana from Gyonyo (722-822), When he was twenty he got upasampada (final initiation) in a building in the precinct of Todai-ji Temple. While staying in the big temple at Naia, he left for Mt. Hiei and practised there for seventeen years. Meanwhile he read many Buddhist books of the T'ien-t'ai (Tendai) which were brought by Chien-chen (687-763). Thus he was recognized as one of the most competent monks at that time. In 804, 5. Gyohyo (722-797) was a Sanron Sect priest. In 741, he entered the priesthood at the Imperial Court with more than seven hundred priests under Dosen of Daian-ji Temple. Under Dosen he studied the Kairitsu and meditation practices, He was later appointed kokushi of omi. Salcho was his most prominent disciple. He died at the age of seventy six. 1 7"

bi ! 12 6 he went to T'ang as a Japanese student with Gishin who was his interpreter. During his staying in T'ang for one year he learned the perfect teaching of the T'ien-t'al (Tendai) Sect, the precepts of the Brahmajala-sutra (Fanwang-ching, Bommo-kyo), the secret teaching and Niu-t'outsung (Gozu zen). He got many Buddhist books of the T'ien-t'al (Tendai) and the secret teaching and went back to Japan in 805. In 806, he was allowed to establish his Tendai school of Buddhism and was given two monks as the 7 number of persons to be ordained annually. Thus T'ient'ai-fa-hua-sung (Tendai-hokke-shu) was established which was combined with the perfect teaching, the secret teaching, Jhana (Zen) and sila (A Buddhist precept). precept). But after that, it was the time of sufferings for Saicho from the } death of Emperor Karmu to his own feath. There were two reasons. The first one was that the secret teaching which had been brought by himself was mainly composed by } 6. During Nara and Heian Periods, such students who went to T'ang to study were called Gengakusho. 7. It was called Nembun-dosha. Until the middle of Heian Period, the government fixed a limitation on the number A person } of persons who were to be ordained annually. in this category spert several years as a novice before he was actually ordained. He would then spent as many as twelve years studying the scriptures. 1

1 I I -: 13 :garbha-dhatu-mandala and was inferior to the secret teaching which had been brought by Kukai. He brought both garbha-dhatu-mandala and vajra-dhatu mandala. During his staying in T'ang for one year Saicho learned mainly the T'ien-t'ai (Tendai) Sect but also learned the secret teaching. Saicho was lacking in the sutra of Vajradhatu compared with Kukai who studied both garbha-dhatu and vajradhatu. After Saicho's death, his six disciples like Ennin (792-862) 8 and Enchin (814-891)9 went to T'ang to learn it. Through them, the secret teaching of the T'ien-t'ai (Tendai) Sect was perfected. 8. His posthumous name is Jikaku-daishi. When he was 14 he entered the priesthood at Mt. Hiei. In 838, he went to China to study under Tsung-jui (Shuei) and Shuan-ya (Zenga). In 847, he came back to Japan. In 854, he became the chief priest of Tendai Sect. He wrote more than a hundred books, including a commentary on the Chin-kang-ting-ching (Kongo-cho-kyo) and the Su-hsiti-ching (Soshitsuji-kyo). His diary has been translated into English by Prof. Edwin O. Reischauer. 1 0. 9. He was the nephew of Kukai. When he was fourteen he became a disciple of Gishin on Mt.Hiei. In 853, he visited Mt. T'ien-t'ai in China. He was initiated into the ryobu-mandara and confirmed in the rank of demboajari-i. He came back to Japan in 858. He frequently lectured at Court. In 868, he was appointed the fifth chief priest of Tendal Sect. His posthumous name is Chisho-daishi. His writings include commentaries on the Hoke-kyo and other sutras.

-: 14: The next is the establishment of the Mahayana ordination platform which was to be independant of Nara. At that time, there were any students who were studying in Nara although there were number of persons to be ordained annually of the T'ien-t'ai (Tendai) Sect. And Saicho was having a controversy with Tokuitsu of the Hosso Sect. Tokuitsu insisted that the One-Vehicle teaching was upaya (the ways of leading sentient beings to the truth). On the other hand, Saicho insisted the One-Vehicle teaching to be the true teaching. It was the very important point in the history of Japanese Buddhism that Saicho insisted that the sentient beings too had Buddha-nature and they were equal. All the new sects of Buddhism that were unfolded later in Kamakura Period can be traced back For that purpose, to Mt. Hiei, 'the head-quarters of Saicho. he wanted to have a Mahayana ordination platform. But he could not get the permission and died in 822. But four years later the permission was given. And thus, both teaching and practice of T'ien-t'ai-fa-hua-tsung (Tendaihokke-shu) as the One-Vehicle teaching were set. Kukai (773-835) was born in Sanuki (Shikoku Island) and went up to Kyoto when he was fifteen. At first, he learned Chinese studies and soon he left home to study 10 Buddhism. He wrote Sango-shiiki during that period. 10. In this book, he answers the criticism that Buddhism is irreconcilable with the traditional morality which emphasizes loyalty, fillial piety, and the various other ethical relationships. The book is written in the form of conversation between a Buddhist, Taoist and Confucianist.

-: 15 ; A i In 804 when he was 32, he went to Tang and stayed there for two years. During his staying in T'ang, he happened to meet Hui-kuo (Keika 746-805). In such a short time, he learned all the teaching of Chen-yen (Shingon) tradition. Hui-kuo was a pupil of Amoghavajra (Faku 705-774) and died at the end of 804. When Kukai came back to Japan in 806 he gave 11 the list of the Buddhist books etc. which he had got in T'ang. Emperor Saga gave an important position to Kukai. Takaosan-ji Temple, Kongobu-ji Temple and To-ji Temple flourished on Chen-yen Sect. Kukai cooperated with Confucianism and the old schools of Nara. He established He wanted to stand by the hall at Todai-ji Temple in 822. Buddhism which protected the state. meritorious deed on education. literature and art. He has performed a In the Chinese and Japanese secret teachings, they are based on both Mahavai cocana-sutra and Vajrasekharasutra, but they were written separately. In China, both of them were translated in the same time. The credit for the combination of these Gutras went to Amoghavajra. And 1 by Kukai, the teaching of gartha-dhetu and vajra-dhatu were organized. 1 When the capital was moved to Heian-kyo, six Buddhist sects in Nara were agitated for a while. But soon after they regained their power. 11. lt is callen Goshorai-kokuroku.

} -: 16 In the middle of the 9th century, Ennin (792-863) in the T'ien-t'ai (Tendal) Sect came back from China. He built the Constant Practice Hall (Jogyozanmai-do) for the constant practice of Samadhi. It was completed by Soo as continuous recitation of Amida's name and became the origin of the teaching of the Pure lanc Buddhism in Japan. The T'ien-t'ai (Tendai) Sect was more flourished 18 by Enchin (814-891) who succeeded Ennin. He has contributed to the rise of the secret teaching of the T'ient'an (Tendai) Sect. Annen (841-901) gave an impetus to the secret teaching of the T'ien-t'ai (Tendai). But in the middle of the 10th century, there were struggles against the followers of the Ennin gate and Enchin gate. During that time, the original state of enlighterment of T'ien-t'ai (Tendai) was rising and it influenced the Kamakura Buddhism. On the other hand in the Chen-yen Sect (Shingon), Kukai has completed its teaching by himself in his life, and the talented monks were not found after him. $ 12. Godaiin-daitoku, Godaiin-osho, Himitsu-daishi, etc. are popular names for him. He studied under Ennin and Henjyo, Later he founded a temple called Godaiin on Mt. Hiei, where he lived. He was a well-known scholar on esoteric Buddhism. More than a hundred of his works are extant, such as the Shittanzo, Hokke-hiroku, Taikon-sotal-juki, Kyojijo, etc. -

pi 17 In Heian Period, there were many faiths which had their own teachings except the secret teaching. And they have complied with the religious request of the people. } Among them, the big currents were the teaching of the 13 Pure land of a Buddha and Shugendo (The school of practicing mystical rites deep in the mountains). Shugendo (The school of practicing mystical rites in the mountains) is the religion which combined with the faith for the mountains from the ancient times, Buddhism and Tacism. As it is based on the racial faith, it is difficult to say when it was established. Until the Muromachi period the teaching and rituals of Shugendo were maintained through, oral traditions. The Yamabushi 14 who practised Shugendo used to climb up the mountains for practices. The founder of Shugendo was En-no-Ozune of the Nara Period. There are many places for Yamabushi to practice. They are Kumano, Omine, Kinpusen, Katsuragi, Dewa-sanzan,' Isizuchi-san in Shikoku and Hiko-san in Kyushu. 1 There were two reasons to practice in the mountains. The one was they hated getting honor in the society, the } 13. Jun Miyake wrote "Shugendo". 14. He is also known as En-no-gyoja and En-no-ubashoku. 1 1 He practiced esoteric Buddhism in a cave on Mt. Katsuragi for more than thirty years. f I

$ -- 18 other was to unite themselves with gods in the mountains where gods and the souls of the ancestors gathered. Yanabushi could get the power to cure a person of his diseases through their practice in the mountains. Thus Shugendo had a great .nfluence on the Japanese religions. Le now deal with the Pure Land Buddhism, which is one of the most typical Buddhism in Japan. It is a teaching where the adherent chants the name of Amida Buddha in his mind in the present life as a result of which he can live in his land Gokuraku-gyodo (Sukhavati) after his death. 1: came from Jyogyo-zanmal (Constant active meditation fo, a period of 90 days) which was one of the four kinds of Samadhis established in the Tendai Sect. " The Pute land Buddhism was brought by Ennin from T'ang and developed as Fudan-nenbutsu (Continuous recitation of Amida', name). The practitioner walks around a statue of Amida, Buddha while calling his name and remembering him to repert, of his sins. At the same time, they express their willingness to be born in the Pure Land. And it spread over only the society of the monks but also that of the nobility. In 964, Yoshishige-no-Yasutane (?- 1002) held Kanaki - (Learning-encouragement meeting) 1 15 15. It is held twice yearly, in the third and ninth months, on Mt. Hiei ith the participation of 20 Tendai priests and 20 students of the academy of literature; after contd: p. 19.

-: 19 :The which was organized by the monks and the nobility in Mt. 16 Hiei. That ceremony was based on Ojyo-yoshu (The Essential Collection Concerning Birth) written by Genshin in 985. The faith of this book to dislike and to seek to leave this defiled world and to aspire birth in the Pure Land, developed so rapidly at the end of Heian Period. principal teaching of the Pure Land of a Buddha of the T'ien-t'an (Tendai) Sect was based on meditation on the Buddha. The Buddhist arts like paintings, sculptures and constructions of the temples have made remarkable progress to carry out the Pure Land in the world. Byodo-in at Ugi in Kyoto is famous. There are more than 90 constructions of the Pure Land in that period. The nobility was pessimistic about their destiny to face the changing phase of the society and the thought of the last Sharma. So they aspired to be born in the Land of Utmost Bliss to spend much money. the priests lectured on the Hoke-kyo, the students wrote poems on the subject of a phrase from it. It first began under the auspices of Yoshishige-no-Yasutane and others in 964. 16. A work on the Pure Land written by Eshin-sozu Genshin in 985. The first edition was in three fascicles, but the present one is in six fascicles. Genshin emphasizes in this work the need to call the name of Amitabha Buddha by quoting from sutras stressing belief in Amitabha. This book influenced people not only in Japan but also in China.