, also known as the Tendai Dharma Flower School (天台法華宗, Tendai hokke shū, sometimes just Hokkeshū), is a Mahāyāna Buddhist tradition with significant esoteric elements that was officially established in Japan in 806 by the Japanese monk Saichō. The Tendai school, which has been based on Mount Hiei since its inception, rose to prominence during the Heian period (794–1185). It gradually eclipsed the powerful Hossō school and competed with the rival Shingon school to become the most influential sect at the Imperial court.
By the Kamakura period (1185–1333), Tendai had become one of the dominant forms of Japanese Buddhism, with numerous temples and vast landholdings. During the Kamakura period, various monks left Tendai to found new Buddhist schools such as Jōdo-shū, Jōdo Shinshū, Nichiren-shū and Sōtō Zen. The destruction of the head temple of Enryaku-ji by Oda Nobunaga in 1571, as well as the geographic shift of the capital away from Kyoto to Edo, ended Tendai's dominance, though it remained influential.Sansom, George (1961). A History of Japan 1334-1615. Stanford: Stanford University Press. p. 284. .
In Chinese and Japanese, its name is identical to Tiantai (meaning "Celestial Platform"), its parent Chinese Buddhist tradition. Both traditions emphasize the importance of the Lotus Sutra and revere the teachings of the Tiantai patriarchs, especially Zhiyi. In English, the Japanese romanization Tendai is used to refer specifically to the Japanese school. According to Hazama Jikō, the main characteristic of Tendai is its comprehensive and universalist spirit, which is based on the "One Great Perfect Teaching", the idea that "all the teachings of the Buddha are ultimately without contradiction and can be unified in one comprehensive and perfect system."Hazama Jikō. The Characteristics of Japanese Tendai. Japanese Journal of Religious Studies 1987 14/2-3
Other unique elements include an exclusive use of the bodhisattva precepts for ordination (without the Pratimokṣa), a practice tradition based on the "Four Integrated Schools": (Shikan (meditation), Pure Land, Tantra and Precepts), and an emphasis on the study of Chinese Esoteric Buddhist sources. David W. Chappell sees Tendai as "the most comprehensive and diversified" Buddhist tradition which provides a religious framework that is "suited to adapt to other cultures, to evolve new practices, and to universalize Buddhism."Chappell, David W. (1987). 'Is Tendai Buddhism Relevant to the Modern World?' in Japanese Journal of Religious Studies 1987 14/2-3. Source: Nanzan Univ.; accessed: Saturday August 16, 2008. p.247
History
Foundation by Saichō The teachings of the Chinese Tiantai school founded by Zhiyi (538–597 CE) had been brought to Japan as early as 754 by Jianzhen (Jp. Ganjin). However, Tiantai teachings did not take root in a formal organized school until generations later, when the monk Saichō (767–822) joined the Japanese missions to Imperial China in 804 and founded Enryaku-ji on Mount Hiei. The future founder of Shingon Buddhism, Kūkai, also travelled on the same mission; however, the two were on separate ships, and there is no evidence they met in this period.
From the city of Ningbo (then called ), Saichō was introduced by the governor to Dàosuì, the seventh Tiantai patriarch, and later he journeyed to Tiantai Mountain for further study. After receiving teachings and initiations on Chan, Precepts and Chinese Esoteric Buddhism, Saichō devoted much of his time to making accurate copies of Tiantai texts and studying under Dàosuì. By the sixth month of 805, Saichō had returned to Japan along with the official mission to China.Hazama Jikō “Dengyo Daishi's Life and Teachings” in “The Characteristics of Japanese Tendai.” Japanese Journal of Religious Studies 14/2-3 (1987): 101-112. Saichō was also influenced by his study of Huayan (Jp. Kegon) philosophy under (720–797), and this was his initial training before going to China.Forte, Victor. Saichō: Founding Patriarch of Japanese Buddhism In Gereon Kopf (ed.), The Dao Companion to Japanese Buddhist Philosophy. Springer. pp. 307–335 (2019)
Because of the Japanese imperial court's interest in Tiantai as well as esoteric Buddhism, Saichō quickly rose in prominence upon his return. He was asked by Emperor Kanmu (735–806) to perform various esoteric rituals. Saichō also sought recognition from the Emperor for a new, independent Tendai school in Japan. Because the emperor sought to reduce the power of the Hosso sect, he granted this request, but with the stipulation that the new Tendai school would have two programs: one for esoteric Buddhism and one for exoteric Buddhist practice.
The new Tendai school was therefore based on a combination of Zhiyi's doctrinal and meditative system with esoteric practice and texts. Tendai learning at Mount Hiei traditionally followed two curricula: , mainly based on Zhiyi's Mohe Zhiguan , focused on the Vairocanābhisaṃbodhi Sūtra and other tantric works
However, Emperor Kanmu died shortly thereafter, and Saichō was not allocated any ordinands until 809 with the reign of Emperor Saga. Saichō's choice of establishing his community at Mount Hiei also proved fortuitous because it was located at the northeast of the new capital of Kyoto and thus was auspicious in terms of feng shui (geomancy) as the city's protector.
Disagreements with other schools
The remainder of Saichō's life was spent in heated debates with notable Yogācārins, particularly Tokuitsu, and maintaining an increasingly strained relationship with Kūkai, from whom he received initiations to broaden his understanding of esoteric Buddhism. The debates with Yogācārins were primarily centered on the doctrine of Ekayāna, 'the One School', found in the Lotus Sutra, which the Yogācārins saw as not being an ultimate teaching. This was known as the "Ekayāna–Three Vehicle debate" (San-Itsu Gon-Jitsu Ronsō), and it had a great influence on Japanese Buddhism.
Saichō also studied Mikkyō, esoteric practices, under Kūkai, the founder of Shingon Buddhism. Saichō borrowed esoteric texts from Kūkai for copying, and they also exchanged letters for some time. However, they eventually had a falling out around 816 over their understanding of esotericism. This was because Saichō attempted to integrate Mikkyō into his broader Tendai schema, seeing it as equal to the Tendai's Lotus Sutra teaching. Saichō would write that Tendai and Mikkyo "interfuse with one another" and that "there should be no such thing as preferring one to the other." Kūkai saw Mikkyō as different from and fully superior to and was concerned that Saichō had not fully finished his Mikkyō training under him.Ryuichi Abe. "Saichō and Kūkai: A Conflict of Interpretations." Japanese Journal of Religious Studies 1995 22/1-2
Saichō's efforts were also devoted to developing a Mahāyāna ordination platform that required the Bodhisattva Precepts of the Brahmajala Sutra only, and not the pratimokṣa of the Dharmaguptaka vinaya, which was traditionally used in East Asian monasticism. Saichō saw the precepts of the so-called Hinayana ('Small Vehicle') as no longer necessary for Tendai's ordination platform. Despite this, he also argued that vinaya lineages should continue and did not seek to abolish it. Nevertheless, he sought to establish a new kind of ordination framework based on his Tendai vision. His ideas were attacked as unorthodox by the more traditional Nara schools, as well as the Sōgō (the Office of Monastic Affairs), and they were not initially approved by the Imperial Court. Saichō wrote the Kenkairon, , to respond to their criticisms. By the time that Saichō died in 822, his yearly petition was finally granted, and the traditional "Four-Part Vinaya" () was replaced by the Tendai Bodhisattva Precepts as the basis for Tendai ordination.
Saichō's petitions to the court also outlined a more engaged vision for monastic service. Monks skilled in physical labor were to be sent to local government offices to build dikes, roads, and schools, while those versed in doctrine and classical Chinese were to establish educational institutions in provincial villages.
Development after Saichō
Seven days after Saichō died, the Imperial Court granted permission for the new Tendai Bodhisattva Precept ordination process which allowed Tendai to use an ordination platform separate from the powerful schools in Nara. Gishin, Saichō's disciple and the first "zasu" , presided over the first allotted ordinations in 827. The appointments of the zasu typically only lasted a few years, and therefore among the same generation of disciples, a number could be appointed zasu in one's lifetime. After Gishin, the next zasu of the Tendai school were: Enchō (円澄), Ennin 慈覺大師圓仁 (794–864), An'e (安慧), Enchin 智證大師圓珍 (814–891), Yuishu (惟首), Yūken (猷憲) and Kōsai (康済).
By 864, Tendai monks were now appointed to the powerful sōgō with the naming of An'e (安慧) as the provisional vinaya master. Other examples include Enchin's appointment to the Office of Monastic Affairs in 883. While Saichō had opposed the Office during his lifetime, within a few generations his disciples were now gifted with positions in the Office by the Imperial Family, indicating its rise to prominence.
Development of Tendai practice traditions Philosophically, the Tendai school did not deviate substantially from the beliefs developed by the Tiantai school in China. However, Saichō had also transmitted numerous teachings from China that were not exclusively Tiantai but also included Zen, Pure Land Buddhism, Mikkyō, and Kyeyul ('Vinaya school') elements. Saichō's successors, such as Ennin, Enchin and Annen contributed to the development of the Tendai school through their significant scholastic work and promotion of esoteric practices and texts.
After Saichō, the Tendai order underwent efforts to deepen its understanding of teachings collected by the founder, particularly esoteric Buddhism. Saichō had only received initiation in the Vajra Realm Mandala, and since the rival Shingon school under Kūkai had received deeper training, early Tendai monks felt it necessary to return to China for further initiation and instruction. Saichō's disciple Ennin went to China in 838 and returned ten years later with a more thorough understanding of esoteric, Pure Land, and Tiantai teachings. Ennin brought important esoteric texts and initiation lineages, such as the Susiddhikāra-sūtra, the Vairocanābhisaṃbodhi Sūtra and Vajraśekhara-sūtra.
However, in later years, this range of teachings began to give rise to sub-schools within Tendai. By the time of Ryōgen, there were two distinct groups on Mt. Hiei, the Jimon and Sanmon: the Sammon-ha "Mountain Group" followed Ennin and the Jimon-ha "Temple Group" followed Enchin.
Konryū Daishi Sōō (831–918), a student of Ennin, is another influential figure in Tendai. He is known for developing the ascetic practice of circumambulating Mount Hiei and living and practicing in the remote wilderness. This practice, which became associated with Acala (Fudō Myōō) and Sōō's hermitage at Mudō-ji, became quite influential in Tendai. A more elaborate and systematized practice based on Sōō's simple mountain asceticism developed over time, and came to be called kaihōgyō. This remains an important part of Tendai Buddhism today.Rhodes, Robert F. “ The Kaihogyo Practice of Mt. Hiei.” Japanese Journal of Religious Studies 14/2-3 (1987): 185-202.
Annen (841–902?) is one of the most important post-Saichō Tendai thinkers. He wrote around a hundred works on Tendai doctrine and practice.Dolce, Lucia; Mano, Shinya (2011). Godai'in Annen. Leiden: Brill NV. p. 770. According to Annen's theory of , all Buddhas are ultimately a single Buddha, all temporal moments are one moment, all pure lands are also just one pure land, and all teachings are interfused into one teaching.Dolce, Lucia; Mano, Shinya (2011). Godai'in Annen. Leiden: Brill NV. p. 771.