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69-639: The Southern descendants are also known as the "junior line" and the Daikakuji line ( 大覚寺統 , Daikakuji-tō ) , Daikaku-ji being the cloistered home of Go-Uda , a Southern ruler. Because it was based in Yoshino, Nara , it is also called the Yoshino court ( 吉野朝廷 , Yoshino chōtei ) . The genesis of the Northern Court go back to Emperor Go-Saga , who reigned from 1242 through 1246. Go-Saga

138-457: A major center for pilgrimage for all Japanese. The Shingon monk Kakuban (1095–1143) was one Shingon scholar who responded to the rise in Pure Land devotionalism. He studied Shingon along with Tendai and also incorporated Pure Land practice into his Shingon system, as well as promoting an esoteric interpretation of nembutsu and Pure Land. Unlike other Pure Land schools, Kakuban held that

207-409: A new school of esoteric Buddhism centered around Jingo-ji and wrote some key works which outlined the main teachings of Shingon. In 818, Kūkai asked emperor Saga to grant him Mount Kōya ( 高野山 Kōyasan ) , in present-day Wakayama province, so that he could establish a true monastic center away from the disturbances of the capital and this was soon granted. Kūkai and his disciples soon began to build

276-653: A serious epidemic, the Buddhist monk Kobo Daishi , the founder of Shingon Buddhism , suggested that the Emperor Saga personally copy an important Buddhist religious document called the Heart Sutra ( Hannya Shingyō ). The emperor made a handwritten copy, and the epidemic is said to have ended. The handwritten sutra is kept at the Shingyōden hall of the temple, and is displayed to the public once every sixty years,

345-523: Is a popular park for the city's residents. In addition to the garden around the lake, there is a large courtyard garden between the buildings of the temple. 35°01′42″N 135°40′40″E  /  35.028314°N 135.677802°E  / 35.028314; 135.677802 Shingon Buddhism New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : Shingon ( 真言宗 , Shingon-shū , "True Word / Mantra School")

414-936: Is one of the major schools of Buddhism in Japan and one of the few surviving Vajrayana lineages in East Asian Buddhism . It is sometimes also called Japanese Esoteric Buddhism, or Eastern Esotericism ( Dōngmì , 東密). The word shingon is the Japanese reading of the Chinese word 真言 ( zhēnyán ), which is the translation of the Sanskrit word mantra . The Zhēnyán lineage was founded in China (c. 7th–8th centuries) by Indian vajrācāryas (esoteric masters) like Śubhakarasiṃha , Vajrabodhi and Amoghavajra . These esoteric teachings would later flourish in Japan under

483-603: Is supposed to reflect the outlines of Dongting Lake in China, which has a special significance in Chinese culture. It was an imperial garden of the style known as chisen-shuyu : a garden meant to be seen from a boat, similar to the Imperial Chinese garden of the period. The lake was created by damming a stream which came from the Nakoso waterfall. At the north end of the pond are two islands, one large and one small -

552-514: Is the possibility of "becoming Buddha in this very embodied existence" (sokushin jōbutsu) , even for the most depraved persons. All beings thus have the potential to become Buddhas through their own effort and through the power / grace ( adhisthana ) of the Buddha. Kūkai thus rejected the idea we lived in an age of Dharma decline and that therefore one had to be reborn in a pure land to attain enlightenment. This also informs his positive view of

621-630: Is therefore considered illegitimate. These are the Hokuchō or Northern Court emperors: The Imperial Court supported by the Ashikaga shōguns was rivaled by the Southern Court of Go-Daigo and his descendants. This came to be called the Southern Court because its seat was in a location south of its rival. Although the precise location of the emperors' seat did change, it was often identified as simply Yoshino . In 1392, Emperor Go-Kameyama of

690-659: Is used extensively in Shingon as part of daily recitation and ritual practice. The full Sanskrit title is Mahāsukhavajra-amoghasamaya-sūtra (Ch. Dale jingang bukong zhenshi sanmohe jing , Sutra of the Vow of Fulfilling the Great Perpetual Enjoyment and Benefiting All Sentient Beings Without Exception ). Another important source for the Shingon school is the Awakening of Faith and a commentary on it called

759-467: Is “the original ground dharmakāya .” (薄伽梵即毘盧遮那本地法身, at Taisho no. 1796:39.580). According to Hakeda, Kūkai identified the Dharmakaya with "the eternal Dharma, the uncreated, imperishable, beginningless, and endless Truth". This ultimate reality does not exist independently of all things, but is immanent in them. Dainichi is worshipped as the supreme Buddha and also appears as the central figure of

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828-722: The Mahāvairocana Sūtra ( 大日経 , Dainichi-kyō ) , the Vajraśekhara Sūtra ( 金剛頂経 , Kongōchō-kyō ) , and the Susiddhikara Sūtra ( 蘇悉地経 , Soshitsuji-kyō ) . Important Mahayana sutras in Shingon include the Lotus Sutra , the Brahmajāla Sūtra and Heart Sutra . Kūkai wrote commentaries on all three. Shingon derives form the early period of Indian Vajrayana (then known as Mantrayana,

897-487: The Five Wisdom Buddhas . Hakeda also writes that in Shingon, Dainichi is "at the center of a multitude of Buddhas, bodhisattvas, and powers; He is the source of enlightenment and the unity underlying all variety. To attain enlightenment means to realize Mahāvairocana, the implication being that Mahāvairocana is originally within man." According to Kūkai, the Buddha's light illuminates and pervades all, like

966-877: The Muromachi period , the temple burned down, but was later rebuilt. During the Edo period , Emperor Go-Mizunoo brought in Momoyama period buildings from the Kyoto Imperial Palace . The temple was placed in a graveled courtyard next to the pond. The hondō , or main hall, and the Founder's Hall were also moved from the Kyoto Imperial Palace. The main images are of the Five Wisdom Kings , centered on Fudō . The sliding door painting in

1035-570: The Ohara-ryū school of ikebana , established his own school in the early part of the Taishō era . He was invited by Daikaku-ji to set up the Saga Go-ryū school in 1936. The Ōsawa Pond is older than the temple itself. It is an artificial lake of 2.4 hectares that was created by Emperor Saga, either during his reign (809-823) or between his retirement from power and his death in 842. The pond

1104-535: The Okanmuri-no-ma room of the Shōshinden were painted by Kanō Sanraku and Shikō Watanabe . They feature peony trees and red and white plum blossoms. The hawk painted with Indian ink is a unique motif. The wooden beam above the doors has a painting of a hare. All these works of art are designated as Important Cultural Properties . Tsujii Kōshū (辻井弘洲) (born 1872), who was one of Ohara Unshin's disciples from

1173-578: The On the Interpretation of Mahāyāna ( Shi Moheyan lun 釈摩訶衍論, Japanese: Shakumakaen-ron , Taisho no. 1668), which was traditionally attributed to Nagarjuna (though it is likely an East Asian composition). Finally, the works of Kūkai are key sources in Shingon Buddhism, including his various commentaries on the key esoteric texts of Shingon as well as original works like his magnum opus,

1242-481: The Tendai school. During the late Heian, Pure Land Buddhism was becoming very popular and Shingon was also influenced by this popular devotional trend. Mount Kōya soon became the center for groups of wandering holy men called Kōya Hijiri , who merged Pure Land practices focused on Amida Buddha with devotion to Kūkai and were also involved in raising funds for the rebuilding of many temples. Kōya-san soon became

1311-592: The nembutsu along with the popularization and use of the Mantra of Light . During the Heian period, the adoption of Shinto deities into Buddhism became popular, something that became known as Shinbutsu-shūgō (神仏習合, "syncretism of kami and buddhas"). This movement saw local Japanese deities as manifestations of the Buddhas. For example Amaterasu was seen as an emanation of Vairocana in Shingon. This emanation theory

1380-468: The ritual repertoire of Japanese Zen , including Soto Zen (through the figure of Keizan ). Shingon Buddhism also influenced broader Japanese culture , including medieval Japanese aesthetics, art , and craftsmanship . Shingon Buddhism was founded in the Heian period (794–1185) by a Japanese Buddhist monk named Kūkai (774–835 CE) who traveled to China in 804 to study Esoteric Buddhist practices in

1449-426: The "three mysteries" (Jp: sanmi 三密) of mudra , mantra and mandala . Another influential doctrine introduced by Shingon was the idea that all beings are originally enlightened, a doctrine that was known as hongaku . The Shingon school's teachings and rituals had an influence on other Japanese traditions, especially those of the Tendai school, as well as Shugendo and Shinto . Its teachings also influenced

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1518-880: The Chinŏn (眞言) and the Jingak Order (眞 覺), both of which are largely based on Shingon teachings. During the 20th century, Shingon Buddhism also spread to the West, especially to the United States (a move led by the Japanese Diaspora ). There are now various temples on the West Coast and Hawaii like Hawaii Shingon Mission (built 1915–1918) and Koyasan Beikoku Betsuin ( Los Angeles , founded 1912). The teachings of Shingon are based on Mahayana texts, and early Buddhist tantras . The key esoteric sources are

1587-577: The Japanese imperial regalia. The Northern Court members are officially called pretenders . One Southern Court descendant, Kumazawa Hiromichi , declared himself to be Japan's rightful Emperor in the days after the end of the Pacific War in World War II . He claimed that Emperor Hirohito was a fraud, arguing that Hirohito's entire line is descended from the Northern Court. Despite this, he

1656-505: The Meiji era anti-buddhist persecutions known as haibutsu kishaku (abolish Buddhism and destroy Shākyamuni). Some Shingon temples that were affiliated with Shintō shrines were converted into shrines. Some Shinto monks left the Buddhist priesthood to become Shintō priests, or they returned to secular life. The government enforced the confiscation of temple land and this led to the closure of many Shingon temples. Those who survived had to turn to

1725-529: The Propagation of Dharma ) or Odaishi-sama ( お大師様 , The Great Master ) , the posthumous name given to him years after his death by Emperor Daigo . Kūkai was born to a family of the aristocratic Saeki clan in Shikoku and received a classical Confucian education at Kyoto's college (daigaku). He converted to Buddhism in his 20s and was inspired to practice asceticism in the mountains and wander

1794-549: The Pure Land exists in this very world and he also taught that Vairocana is Amida. Kakuban, and his faction of priests centered at the Denbō-in ( 伝法院 ) soon came into conflict with the leadership at Kongōbu-ji , the head temple at Mount Kōya . Through his connections with high-ranking nobles in Kyoto, Kakuban was appointed abbot of Mount Kōya. The leadership at Kongōbu-ji opposed him and after several conflicts (some of which involved

1863-687: The Shingon school in 1615, incorporating it into its administrative temple system. Under this new peace, Shingon study was revived in the various temples. Hase-dera became a major center for the broad study of all of Buddhism and also of secular topics. Meanwhile in Kōyasan, the Ji sect hiriji were allowed to return and were incorporated into the Shingon school, though this would lead to conflict later on. During this period, monks like Jōgen and Onkō (1718–1804) focused on studying and promoting Buddhist precepts and monastic discipline. This renewed interest in precepts study

1932-431: The Shingon schools continued to develop, some under the support of elite families or even emperors, like Go-Uda (1267–1324), who entered the priesthood at Tō-ji and helped revitalize the temple as well as Daikaku-ji . Meanwhile, on Kōyasan, Yūkai (1345–1416) was responsible for revitalizing Shingon doctrinal study and also for driving away all of the nembutsu hiriji (now mostly following the Ji sect) who had been living on

2001-760: The Southern Emperor Go-Daigo staged the Kenmu Restoration and revolted against the Kamakura shogunate , the shōgun responded by declaring Emperor Kōgon , Go-Daigo's second cousin once removed and the son of an earlier emperor, Emperor Go-Fushimi of the Jimyōin-tō , as the new emperor. After the destruction of the Kamakura shogunate in 1333, Kōgon lost his claim, but his brother, Emperor Kōmyō , and two of his sons were supported by

2070-549: The Southern Court was defeated and abdicated in favor of Kōgon's great-grandson, Emperor Go-Komatsu , thus ending the divide. But the Northern Court was under the power of the Ashikaga shōguns and had little real independence. Partly because of this, since the 19th century, the Emperors of the Southern Imperial Court have been considered the legitimate Emperors of Japan. Moreover, the Southern Court controlled

2139-610: The Vehicle of Mantras). Unlike Tibetan Buddhism , which focuses on the Anuttarayoga Tantras , which are tantras that arose at a later date of Indian Buddhism , Shingon bases itself on earlier works like the Mahavairocana which generally lack the antinomian uses of sexual yoga , taboo substances and charnel ground imagery found in the later tantras. Nevertheless, the concept of "great bliss" (tairaku) and

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2208-575: The auspices of a Buddhist monk named Kūkai ( 空海 , 774–835), who traveled to Tang China and received these esoteric transmissions from a Chinese master named Huiguo (746–805). Kūkai established his tradition at Mount Kōya (in Wakayama Prefecture ), which remains the central pilgrimage center of Shingon Buddhism. The practice of the Shingon school stresses that one is able to attain "buddhahood in this very body" (sokushin jōbutsu) through its practices, especially those which make use of

2277-664: The burning down of temples of Kakuban's faction), Kakuban's group left the mountain for Mount Negoro to the northwest, where they constructed a new temple complex now known as Negoro-ji ( 根来寺 ) . After the death of Kakuban in 1143, attempts to make peace were unsuccessful and after further conflicts, the Negoro faction (led by Raiyu) founded the new Shingi Shingon School based on Kakuban's teachings. As such, Shingon became divided into two major sub-schools, Kogi Shingon ( 古義真言宗 , Ancient Shingon school ) , and Shingi Shingon ( 新義真言宗 , Reformed Shingon school ) . Over time,

2346-498: The city of Xi'an ( 西安 ), then called Chang-an, at Azure Dragon Temple ( 青龍寺 ) under Huiguo , a student of the Indian esoteric master Amoghavajra . Kūkai returned to Japan with the teachings and scriptures of Chinese Esoteric Buddhism and founded a new tradition of Japanese Buddhism that became immediately influential with the island's elites. Shingon followers usually refer to Kūkai as Kōbō-Daishi ( 弘法大師 , Great Master of

2415-495: The countryside as an ascetic hermit (though he also visited cities to study texts). During this time his main meditation was the mantra of bodhisattva Ākāśagarbha found in the Kokūzō-gumonji no hō ( Ākāśagarbha Memory-Retention Practice , Taisho no.1145). While he was practicing in the mountains, he had a vision of the bodhisattva flying at him. During this early period of intense study, prayer and practice, Kūkai sought

2484-480: The former Southern Court. Daikaku-ji Daikaku-ji ( 大覚寺 , Daikaku-ji ) is a Shingon Buddhist temple in Ukyō-ku , a western ward in the city of Kyoto , Japan . The site was originally a residence of Emperor Saga (785–842 CE), and later various emperors conducted their cloistered rule from here. The Saga Go-ryū school of ikebana has its headquarters in the temple. The artificial lake of

2553-416: The head temple of Shingon. Mount Kōya experienced a period of decline afterwards, until it recovered in the 11th century through the support of Fujiwara clan nobles like Fujiwara no Michinaga . Shingon Buddhism enjoyed immense popularity during the Heian period ( 平安時代 ), particularly among the nobility, and contributed greatly to the art and literature of the time, influencing other communities such as

2622-536: The highest truth to be found in Buddhism. One day he dreamt of a man telling him to seek out the Mahavairocana Sutra . He was able to obtain a copy in Chinese (and Sanskrit) but large portions of the text were undecipherable to him and thus he decided to go to China to find someone who could explain it to him. In 804, Kūkai set sail on a fleet of four ships to China. The future Tendai founder Saichō

2691-621: The imperial court for permission to establish a new Buddhist school and waited three years for a response in Kyushu . In 809 Kūkai was allowed to reside at a temple near Kyoto known as Takaosanji (now Jingo-ji ). This temple would become his major center of operations near the capital. Kūkai's fortunes rose steadily when Emperor Saga became his patron and Kūkai was appointed as the head of Todai-ji in 810. Kūkai began to give esoteric initiations (abhiseka) at this time, including to elite laymen and to Saicho and his students. He also began to organize

2760-456: The light of the sun (hence his name). The immanent presence also means that every being already has "original enlightenment" ( hongaku ) within. This is also known as the "enligthened mind" ( bodhicitta ) and the Buddha nature . As Kūkai writes: "Where is the Dharmakaya? It is not far away; it is in our body. The source of wisdom? In our mind; indeed, it is close to us!" Because of this, there

2829-411: The mountain. He also purged the tradition of all traces of the heterodox Tachikawa school (even burning their texts). The Tachikawa school was known for teaching a mixed form of esotericism which made use of Daoist and sexual practices. During the war torn Sengoku period (1467 to 1615), all the Shingon temples in or near the capital were destroyed or stripped of all lands, while the Shingon centers in

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2898-418: The mountains like Kōya and Negoro were forced to raise militaries for self defense, though sometimes they used these forces to attempt to expand the lands holdings of their temples. Mount Negoro, the center of Shingi Shingon, was sacked by the daimyō Toyotomi Hideyoshi ( 豊臣秀吉 ) in 1585. After this show of force, Kōyasan, the last major Shingon temple left standing at this time, submitted to Hideyoshi, and

2967-766: The natural world, as well as of the arts, all of which he saw as manifestations of the Buddha. Dainichi is the ultimate source of all Buddhas and bodhisattvas, and of the entire cosmos. The centrality of Dainichi is seen in the fact that he appears at the centre of both the Diamond Realm and the Womb Realm mandalas. According to Kūkai, Mahāvairocana is also the Universal Principle which underlies all Buddhist teachings. Thus, other Buddhist deities can be thought of as manifestations of Dainichi, each with their own attributes. As Kūkai writes, "the great Self

3036-691: The new Ashikaga shōguns as the rightful claimants to the throne. Kōgon's family thus formed an alternate Imperial Court in Kyoto, which came to be called the Northern Court because its seat was in a location north of its rival. During the Meiji period , an Imperial decree dated April 3, 1911 established that the legitimate reigning monarchs of this period were the direct descendants of Emperor Go-Daigo through Emperor Go-Murakami , whose Southern Court had been established in exile in Yoshino , near Nara. The Northern Court established in Kyoto by Ashikaga Takauji

3105-418: The new monastic complex, which they imagined and modeled on the two mandalas, the womb and vajra. This mountain center soon became the key center for Shingon study and practice. In his later life, Kūkai continued to actively promote the efficacy of Shingon ritual among the elite even while also working to build Kōyasan into a major center. Kūkai eventually achieved control of Tō-ji for the Shingon school, which

3174-464: The next time being in 2078. Pilgrims still come to the temple to make copies of the sutra, which are kept in the temple with the original. In 876, thirty-four years after the death of Emperor Saga, his daughter Princess Masako (正子内親王; 810–879), who was consort of Emperor Junna , turned the complex into a temple and gave it the name Daikaku-ji . It was a monzeki temple (門跡), which means by tradition that only imperial princes were appointed abbot of

3243-532: The number of Shingon followers at ten million and the number of priests at sixteen thousand in around eleven thousand temples (in his 1988 book). In Japan, there are also several new Shingon influenced groups classified as 'New Religions'. Some of these new movements include Shinnyo-en , Agon-shu and Gedatsu-kai. Another recent modern development is the phenomenon of Chinese students reviving Chinese Esoteric Buddhism through studying Japanese Shingon. This “tantric revival movement” (mijiao fuxing yundong 密教復興運動)

3312-590: The oversight of Kōyasan Shingon-shū or Shingon-shu Buzan-ha and minister as Chinese branches of Japanese Shingon, but others have chosen to create independent and distinct schools. Today, these revivalist lineages exist in Hong Kong, Taiwan and Malaysia. Though they draw mainly from Shingon teachings, they have also adopted some Tibetan Buddhist elements. A similar phenomenon has occurred in South Korea , where two recent esoteric schools have been founded,

3381-636: The period, the Kokinshū , described the Kiku-shima , or island of chrysanthemums, found in the Ōsawa pond. Another poem of the Heian period, in the Hyakunin isshu , described a cascade of rocks, which simulated a waterfall, in the same garden: The pond and the flowers are therefore by tradition to said to be the birthplace of the Saga school of ikebana, which is named in honour of the emperor. The lake

3450-462: The regular population for support. During the Meiji period, the government also adopted the "one sect, one leader" rule which forced all Shingon schools to merge under a single leader which was called a "Chōja" (Superintendent). This led to some internal political conflict among the various sub-schools of Shingon, some of which attempted to form their own separate official sects. Some of these eventually succeeded in attaining independence and eventually

3519-453: The small island being known as Chrysanthemum Island. Between the two islands are several small rocky islets, meant to resemble Chinese junks at anchor. On a hillside north of the lake is what appears to be a dry cascade ( karedaki ), a kind of Japanese rock garden or zen garden, where a real waterfall is suggested by a composition of stones. The garden was celebrated in the poetry of the period. A poem by Ki no Tomonori in an anthology from

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3588-454: The temple, Ōsawa Pond, is one of the oldest Japanese garden ponds to survive from the Heian period . The origins of the temple dates back to the Heian period in the year 814 CE, when Emperor Saga had a palace, known as the Saga-in , constructed on the site. The palace later became his seat of retirement, known as Saga Rikyu imperial villa. According to tradition, when Japan suffered

3657-399: The temple. Over the years, it became the retirement home of several emperors. In the 13th and 14th centuries the temple became the residence of retired emperors such as Emperor Go-Saga , Emperor Kameyama and Emperor Go-Uda , who could be ordained as monks, but continued to wield power in what became known as cloistered rule . In 1336, during the upheaval between the Kamakura period and

3726-457: The ten volume Jūjū shinron (Treatise on Ten Levels of Mind) and the shorter summary Hizō hōyaku (Precious Key to the Secret Treasury) . In Shingon, the Buddha Mahāvairocana (Sanskrit for "Great Illuminator"), also known as Dainichi Nyorai (大日如来, "Great Sun Tathagata ") is the universal primordial ( honji-shin ) Buddha that is the basis of all phenomena. Śubhakarasiṃha's Darijing shu (大日經疏‎, J. Dainichikyōsho ) states that Mahāvairocana

3795-426: The transformation of desire (and other defilements) into wisdom is found in Shingon. Another important sutra in Shingon is the Prajñāpāramitānaya-sūtra (Jp. Hannyarishukyō , Taishō vol. 8, no. 243). This is a late "tantric" Prajñaparamita sutra in 150 lines which was translated by Amoghavajra and which contains various verses and seed syllables which encapsulate the Prajñaparamita teaching. The Hannyarishukyō

3864-612: The two Shingon sub-schools also diverged doctrinally on such issues as the attainment of buddhahood through a single mantra and the theory of how the Dharmakāya teaches the Dharma. Following in Kakuban's footsteps, the Koyasan monk Dōhan 道範 (1179–1252) has been seen as a key figure in the promotion of what has been called an “esoteric Pure Land culture”, a Shingon variety of Pure Land Buddhism that became very popular during this period and influenced other figures and schools like Eison of Saidaiji's Shingon Risshu. This esoteric pure land culture included esoteric uses and interpretations of

3933-562: The unified Shingon sect split into various sub-sects again. In March 1941, under the government's religious policy, Shingon schools were forcibly merged to form the 'Dai-Shingon' sect. During the second world war , prayers for the surrender of enemy nations were frequently held at various temples. After the war, both Ko-Gyō and Shin-Gyō schools continued to separate, and some established their own unique doctrines and traditions. There are now around eighteen major Shingon schools with their own headquarter temples (honzan) in Japan. Yamasaki estimated

4002-407: Was Shinnen (804–891) and already at this time there was some conflict between Tō-ji and Kōyasan. Some Shingon monks also followed in Kūkai's footsteps and visited China to receive more teachings and texts. Likewise, several Tendai monks also visited China and brought back esoteric teachings, making Tendai esotericism a major competitor to Shingon. Under Kangen (853–925), Tō-ji temple rose to become

4071-461: Was a major temple within the capital. His final request before his death in 832 was to construct a Shingon hall in Imperial palace grounds in order to accommodate the practice of the seven day ritual of chanting the Sutra of Golden Light. His request was eventually granted, a year after his death . After Kūkai, the main Shingon temples were taken over by key disciples like Jitsue, Shinzen, Shinzai, Eon and Shōhō. The main leadership after his death

4140-417: Was called honji suijaku by Buddhists. Major Shingon centers participated in this development, with key deities like Hachiman being worshipped at temples like Tō-ji for example. Also during the Heian period, the syncretic religion of Shugendō started to develop and the influence of Shingon was one major element in its development. Shingon was especially influential on the Tōzan branch of Shugendō. which

4209-415: Was centered on Mount Kinbu. The Kamakura period (1185 to 1333) saw the rise of another new Shingon tradition, the Shingon-risshū school. This new tradition stressed the importance of keeping the monastic Vinaya, along with esoteric practice. It was promoted by figures like Shunjō (1166–1227) and Eison (叡尊 1201–1290) and centered around Saidai-ji . Ninshō carried on the work of this tradition, which

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4278-405: Was created as a particularly good place for viewing the rising of the moon from boats. It also became, and remains, a popular place for viewing the cherry trees in bloom around the lake. A moon-viewing party is held in the garden every autumn for three days, around the date of the harvest moon; it features costumed dancers and musicians and dragon boats in the style of the Heian period. Today the lake

4347-403: Was known for its many public works projects, including building hospitals, hostels for the poor and animal sanctuaries. Also during this period, many followers of the Ji sect founded by Ippen (1234–1289) made Kōya-san their home, joining with the Kōya hiriji groups, and many halls for Amida centered Pure Land practice were built on the mountain. During the Muromachi period (1336 to 1573),

4416-420: Was likely a response to Confucian critiques of Buddhism at the time. Onkō was also a well known scholar of Sanskrit. After the Meiji Restoration (1868), the state forced a separation of Shinto and Buddhism ( shinbutsu bunri ) and abolished the Chokusai Hōe (Imperial Rituals). The Shingon school was significantly affected by these changes (since it was closely connected with many Shinto shrines), as well as by

4485-496: Was mainly propagated by Chinese Buddhists who traveled to Japan to be trained, initiated, and receive dharma transmission as acharyas in the Shingon tradition and who then return home to establish the tradition. Some important figures of this revival include Wang Hongyuan 王弘願 (1876–1937), and Guru Wuguang (悟光上師 (1918–2000), both trained in Shingon and went on to spread Shingon teachings in the Chinese speaking world. Some of these Chinese acharyas have chosen to officially remain under

4554-528: Was not arrested for lèse-majesté , even when donning the Imperial Crest. He could and did produce a koseki detailing his bloodline back to Go-Daigo in Yoshino, but his claims and rhetoric failed to inspire anything other than sympathy. These are the Nanchō or Southern Court emperors: Go-Kameyama reached an agreement with Go-Komatsu to return to the old alternations on a ten-year plan. However, Go-Komatsu broke this promise, not only ruling for 20 years, but being succeeded by his own son, rather than by one from

4623-668: Was on the same fleet. When Kūkai first met Huiguo (a student of Amoghavajra ) on the fifth month of 805, Huiguo was sixty and on the verge of death. Huiguo exclaimed to Kūkai that he had been waiting for him and immediately initiated him into the esoteric mandalas. In the short space of three months, Huiguo initiated and taught Kūkai everything he knew on the doctrines and practices of esoteric Buddhism. During this time Kūkai also learned Sanskrit from some Indian masters living in China. Kūkai returned to Japan after Huiguo's death in 806. He brought back numerous Buddhist texts, mandalas, ritual items and other books. After returning, Kūkai asked

4692-416: Was spared destruction. During the Edo period (1603–1868), the Shingi Shingon monks from Mount Negoro had escaped and took their lineages elsewere, eventually founding new schools at Hase-dera (the Buzan school) and at Chishaku (the Chisan-ha school). In the Edo period, the Tokugawa Shogunate implemented new religious control measures for the Buddhist community. Tokugawa Ieyasu issued regulations for

4761-421: Was succeeded by two of his sons, Emperor Go-Fukakusa and Emperor Kameyama , who took turns on the throne. This was because on his death bed in 1272, Go-Saga had insisted that his sons adopt a plan in which future emperors from the two fraternal lines would ascend the throne in alternating succession. This plan proved to be unworkable, resulting in rival factions and rival claimants to the throne. In 1333, when

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