AntariksaThe history of Five Great Temples
The achievements of the Rinzai sect were conspicuous in the nation�s imperial and shogunal capitals, Kyoto and Kamakura respectively, which saw the rise of the Five Great Temples (gozan) modeled after the Chinese Five Temples. (Figure 1) It is clear that, the Rinzai school or at least a rather considerable and influential part, was officially institutionalized by the state in the form of a three system composed of the Five Mountains (gozan), the Ten Temples (jissetsu), and number of large temple (shozan). The system, which corresponded to a Chinese hierarchical model, was established in Japan during the Kamakura period. Then came the Five Temples, first in Kyoto, and then a second edition in Kamakura, the military capital that Yoritomo set up in the east. These were the Tenryu-ji, Shokoku-ji, Kennin-ji, Tofuku-ji and Manju-ji in Kyoto and the Kencho-ji, Engaku-ji, Jufuku-ji, Jochi-ji and Jomyo-ji in Kamakura. In another side a list had drawn up during the time of Emperor Go-Daigo show trends current at that time. First on the list was Nanzen-ji temple, closely tied to the imperial court and government, followed by two Zen temples of the capital city, Tofuku-ji and Kennin-ji, with the Kamakura temples of Kencho-ji and Engaku-ji, once of the heart of the Zen movements, in last place. This ranking was subsequently changed many times.
Figure 1. The Five Temples (gozan) in Kyoto and Kamakura. (Susumu 1988)
In the Kamakura period there was a renewal of the intercourse with China that had been interrupted in the later years of the Tang period. There is no doubt these two capitals (Kyoto and Kamakura) became active centers as well as sites of religious practice for Zen Buddhism. A ranking system of officially sponsored Zen Buddhist monasteries organized in the fourteenth and fifteenth century by the Kamakura and Muromachi shogunates. In Japan gozan system originally included three monasteries in Kyoto and three monasteries in Kamakura, but immediately spreads become five in each city.
The history and architecture of Kyoto gozan
The history of Kyoto Five Temples was begun in the Kamakura period, brought a sophisticated new era at that time. Where the government used political policies to enter the Zen Buddhism then built and set up many temples in Kyoto. The Zen temples in the provinces, like the entire gozan system, served as a means as a means of strengthening the political and economic power of the central government. The shogun made ample use of the gozan monks for their political purposes (Dumoulin 1988b:153). A succession of warrior governments or shogunates, had employed architectural forms as an expression of their Zen inspired ideals and as a setting for public audiences and private functions. The temples built in Kyoto, have a characteristic architecture of the Zen style absolutely, there were many temples which have modified to the detail of the buildings. A Zen temple or monastery in Kyoto almost always spacious area filled with buildings and gardens. Examples of such temples designs date back to the early period of Japanese Buddhism, indicating that Chinese influence existed from the earlier times. Japanese Zen architecture is clearly dependent on the design of Chinese Zen monasteries during the Sung period (Dumoulin 1988:223).
The Tenryu-ji temple
In the year of 1345, the construction of Tenryu-ji was accomplished as the result of his efforts. The founder was priest Muso Soseki who was a political advisor of Takauji. The history to build the Tenryu-ji temple was begun after the Emperor Go-Daigo died in 1338. To honor his spirit to the emperor, the priest Muso Kokushi advised Takauji, to build a temple in Go-Daigo memories. In a dream, Muso had seen the late Emperor as a golden dragon from the Oi River (Plutschow 1988:108). In another version it is said that, the shogun�s younger brother, had a dream in which a golden dragon came up from the river in the south and climbed over the temples, its name was changes to Tenryu Shiso-zenji (shortened to Tenryu-ji. �Temple of the Heavenly Dragon�). (Dumoulin 1988:162) The temple was completed in five years. Before Muso died he turned his attentions once again to Tenryu-ji and he told his disciples (Dumoulin 1988:163). Perhaps this year I will die. Tenryu-ji was built as a center of practice to commemorate the death of Emperor Go-Daigo. The thirteenth anniversary of his demise is approaching and still the monk�s hall is not finished. If I don�t finish it, who will?
The original buildings were lost many years ago, all these buildings have been destroyed by fire, and now only the gardens remains. The gardens of this temple are deep influenced by the Zen philosophy (Figure 2). The Zen sense is the original or essential selfhood of a man, which was experienced by the movement space in architecture at this temple. According to the old arrangement lay out plan (Figure 3), the Tenryu-ji temple was placed in one straight line east-west direction axis. The first gate in chokushimon, the next is the sanmon which are connected with corridors (kairo) in square shape set from the east-west side of this building go in the direction of the Buddha hall (butsuden). The Buddha hall is close to shoshido in the south and dochido in the north side. The last is Dharma hall (hatto) was placed in the west-side of Buddha hall. The arrangement plan of this monastery was not so complicated, a characteristic of Zen architecture from the fourteenth century.
Figure 2. The gardens of Tenryu-ji temple.
Figure 3. The layout plan of Tenryu-ji temple (Kunihiko 1960).
The Nanzen-ji temple
In this early day, Nanzen-ji was ranked as a special government temple. Nanzen-ji was granted the title of �first rank in the realm� (tenka daichi) in 1334. Toward the end of the fourteenth century, the golden age of his temple, about sixty sub temples and hundred or more priest belonged to Nanzen-ji. The founder was Mukan Fumonk (Daimyo Kokushi). The monastery buildings and the art reflected the natural beauty of its surroundings. The temple complex, one of the most grandiose in the capital, contained all the required buildings �a Buddha hall, a Dharma hall, a monk hall, a temple tower- and many others besides (Dumoulin 1988:222). The arrangement plan of the Nanzen-ji temple buildings was still strength it stands with grandeur from the past. The main buildings of Nanzen-ji as they stand to day were built in the early days of the seventeenth century. The sanmon is the magnificent two-storied gate in Zen style built in the early Edo period. In 1620 Todo Takatora rebuilt the sanmon gate and the gate was set up in 1628 (Figure 4). The whole outside is plain wood. The architecture of Zen style was influenced to the whole of this gate, with two-storied building support by the pillars. The pillars of this gate are bigger in comparison with other sanmon gates in the Kyoto gozan.
The precious nkkamon (Sun-flower Gate), which had been a gift from the imperial house to the first Zen temple in Kyoto; today serves as the chokushimon (gate of the Imperial Messengers). The hojo was originally erected in the Imperial Court in the Tensho era (1573-1591). It is a large one-storied building, thatched with singles of hinoki bark and having an irimoya roof at either side (Figure 4). The exterior beauty of the building lies in the broad slope of large pitch of the roof, which is one of the characteristic in Japanese architecture. Two more elements can be added to this brief description of Nanzen-ji, both of them are typically of Japanese Zen temples and indicative of how this temple contributed to Zen culture. If compare with other Zen monasteries in Kyoto, the Nanzen-ji temple arrangement plan placed east-west in straight line axis.
Figure 4. The sanmon (gate) of Nanzen-ji temple.
Figure 5. The hojo of Nanzen-ji temple.
The Shokoku-ji temple
The third shogun of Muromachi government, Ashikaga Yoshimitsu supported the construction of this temple. Muso Soseki the founder was the most famous priest of the Zen sect. It had been ranked at the highest position of gozan, and the chief priest of Rokuon-in (one of the tacchus in this temple) had the power of personal management of all the temples of the Zen sect in Japan in its golden age. In modern times in the tenth year of Keicho era (1605) the hatto (Dharma hall) was reconstructed by Toyotomi Hideyori, and then in the fifteenth year of same era the sanmon was rebuilt by Tokugawa Ieyasu. In the south-west side of hatto the tree-storied pagoda was built in the second year of Meireki era (1656). The present hojo it was rebuilt in the fourth year of Bunka era (1804). The main building of Shokoku-ji temple only the hatto it was remains. The Zen style design was polish the architecture of this building. The building is 5 by 4 by spans with pent roof connected the core (Figure 6). The style of cusped-arch windows is a characteristic of the Zen architecture style (Figure 7). Inside the hall of hatto the floors are cover with rhomboid shape tiles, the pattern of tiles is center in the middle of shumidan. The ceiling was painted with dragon storm cloud by Kano Motonobu.
Figure 6. The plan of hatto (Dharma hall) of the Shokoku-ji temple (Tetsuo 1983).
Figure 7. The hatto of Shokoku-ji temple (Tetsuo 1983).
The Kennin-ji temple
A priest Esai found it. It had to endure the pressure brought upon it by the former Buddhism in its early days. However, it was patronized by the shogun of the Kamakura government, Minamoto no Yoriie and others. The temple of Kennin-ji was arrangement only the sanmon and the hatto, it placed in one straight line. Then the last of this arrangement of the main buildings, stood the residence of priest (hojo). The hatto of Kennin-ji monastery it was erected in the second year of Joji era (1363) (Figure 8). The arrangement plan of the main buildings placed in the central axis was Sung style in arrangement. A big fire was attacked the main buildings since the fourth year of Ouei era (1397) up to including the twenty first of Tenbun era (1552). The sanmon gate is two-storied with two small entry houses (sanro) enclose on the left and right-side of the building, with small cusped-arch windows (katomado) both of its. This gate is not so large if compare with others gate in the gozan monasteries in Kyoto (Figure 9). The shape of the carved plinth above foundation of the pillars shows a typical Zen style.
Figure 8. The hatto (Dharma hall) of Kennin-ji temple.
Figure 9. The sanmon (gate) of Kennin-ji temple. Probably this sanmon was built in the fifteenth century.
The Tofuku-ji temple
It was originally a villa of the regent Fujiwara no Michiie. About twenty years after in 1255 the villa was founded again as a great temple by priest Enni Benen. After that, Tofuki-ji was developed as a temple of the Zen sect. Although it had been ranked among gozan for a while, it was oppressed by the Muromchi government. Sanmon the front gates, were built in 1236, and they were repaired at the beginning of the fifteenth century. This is the oldest temple gates in Japan (Figure 10). The tosu (lavatory) and sodo or zendo, were built in the fourteenth century. The architecture of the main buildings of Tofuku-ji temple was influenced by the tenjikuyo (Indian style). It can be seen in the sanmon and butsuden of this temple.
The zendo (meditation hall) of Tofuku-ji temple the originally name, it was sodo. The zendo was placed in the west between sanmon and butsuden in the north-south direction. This building was built in the fourth year of Ryukaku era (1341), the last year of Kamakura period; this building was used for zazen and eating as a monastic life. The zendo of Tofuku-ji temple are 7 bays by 5bays with gable roof (kirizuma zukuri), the peripheral sections (mokoshi) of a building it surrounded by the omoya with architecture of the Zen style (Figure 11). The brackets complex its simple, and the detail of �projecting three-block� complex (demitsudo) it seen to big. The central square ceiling (kagamitenjo) was used inside the building, the wall in the omoya above the windows it was set the transom its called yumilama. The lighting from outside its take from the center of arch-cusped window (katomado) placed between the pillars line. (Figure 12)
Figure Figure 10. The sanmon of Tofuku-ji temple. Early thirteenth century.
Figure 11. The plan of zendo (meditation hall) of Tofuku-ji temple (Hirotaro 1967).
Figure 12. The zendo of Tofuku-ji temple (Tetsuo 1983).
References
Dumoulin, H. 1988b. Zen Buddhism: A History, Japan. Vol 2. Translated by James W. Heisig and Paul Knitter. New York: Macmillan Publishing Company.
Hirotaro, O. 1957. Genshoku Nihon no Bijutsu 10, Zendera to Ishitei. Tokyo: Shogakukan.
Kunihiko, S. 1960. Sekai Kenchiku Zenshu 2, Nihon II Chusei. Tokyo: Heibonsha.
Plutschow, H.E. 1988. Historical Kyoto. With illustration and guide maps. Tokyo: The Japan Times Ltd.
Susumu, M. 1988. Zuzetsu Nihon no Bukkyo 4, Kamakura Bukkyo. Tokyo: Shinchosa.
Tetsuo, A. 1983. Meiho Nihon no Bijutsu 13, Gozan to Zenin. Tokyo: Shugakukan.
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