Paper short abstract:

This paper will analyse how the introduction of new elements for Buddhist practice at Hiei-zan by the third Tendai abbot Ennin connected to a re-consideration of the temple's structure. Emphasis will lie on dynamics of the halls' new coexistences and their expression of temporal developments.

Paper long abstract:

This paper will focus on the connection between the establishment of places for practice and the introduction of new doctrinal theories. The object of this analysis is the temple complex at Hiei-zan that is divided into the three main parts Tōdō, Saitō, and Yokawa. The founder Saichō only erected the first area, although his vision of the mountain for practice also included Saitō. Hence, especially the creation of the Yokawa area is an expression of the need for a place with distinct qualities fitting in new understandings of Tendai Buddhism.

The study of Tendai Buddhism mainly focused on various periods and eminent monks in its history. Such an approach emphasises-by its nature-the dynamics between different times at one specific place. However, this cannot clarify the dynamics that existed and are existing between different places at one time. Based on a spatial turn, a clarification of the interconnections and dynamics of the various places for practice at Hiei-zan is the goal of this paper. Central questions are: How do the areas interact together? How do they spatially reveal their history? What are their unique qualities in their being places for certain practices?

The specific object of this analysis will be the creation of the Constant-walking Hall (jōgyō-dō) within the development of the three main areas at Hiei-zan. The third Tendai abbot Ennin used this hall for a new practice for reciting the Nenbutsu (go-e nenbutsu) he brought with from China. Ennin also erected the third area Yokawa-later one centre of Pure Land thought-and developed a spatial concept for spreading the Lotus thought. One problem in studying Buddhism at Hiei-zan is its total burning by Oda Nobunaga in 1571 that caused the loss of a high number of sources. A spatial approach can circumvent this difficulty since it is not ultimately dependent on sources of that time. This approach understands one spatial condition also as a container of its former situations. Therefore, this paper will use sources on the temple structure after 1571 to analyse how this composition reveals the thought of Ennin we find in his doctrinal writings.