Abstract
This study began through a collection of materials based on Ky�tofu no kinsei shaji kinky� ch�sa h�kokusho (Survey reports on Ed� period temples and shrines in Ky�to prefecture), J�y� bunkazai sh�ri k�ji h�kokusho (Repair and reconstruction reports on the important cultural properties), other historical records, and field research. In accordance with the selected abbot�s quarters, this study will classify the development and change in the plans, sanctuary, veranda and interior design of the abbot�s quarters (h�j�). This will be done based on restoration plans. From the restoration plans, it is possible to deduce the reason for change and trace the various developments. There were several forms of sanctuary in around Bunmei 19 [1487] up to Bunka 14 [1819]. The forms are as follows: first, where the front of sanctuary is extended out by 1 ken to set the Buddhist altar. Second, the Buddhist altar is set at the rear side of the innermost sanctuary. Finally, the sanctuary is arranged freely without Buddhist altar.
Key words: development and change, abbot�s quarter, Rinzai Zen sect, Buddhist monastery
Introduction
Kamo no Ch�mei (1155?~1261), turned his attention to domestic architecture, in this case his own. In this contemplative essay, �Tale of the Ten-Foot-square Hut� (H�j�ki) written in 1212, suggest the central role his thoughts on architecture play in his composition. Ch�mei recounts how he abandoned his own home in the capital for a tiny hut, �ten feet on ether side and seven from floor to roof,� deep in the mountains to the south. He called his hut a h�j�[1], the name taken from the dwelling of the Indian Buddhist sage Vimalakirti and later used to indicate the abbot�s quarter in Zen monasteries (Nishi & Koizumi, 1986:53).
The abbot�s quarter of Rinzai Zen sect monasteries is situated at the innermost of temple grounds. The Rinzai Zen sect monastery depicted two buildings, the �front h�j�� (place where the senior monk of the temple would meet with and present lectures to lay believers) and the �inner h�j�� (the actual residence of the temple abbot), one in front of the other. Both two buildings have different purposes as well as the plans or the form. Later, memorial cloisters (place to which the temple abbots retired after their tenures, and which turned into the memorial halls after their deaths) appear and kuri (temple-kitchen) developed as a consequent to disappearance of the �inner h�j��, the �front h�j�� also was transformed to become a place for reception of visitors. The sanctuary provides the characteristic as supreme place (Fumio, 1975:62). The priests� quarters are like private houses, walled off from the public are in their gardens. Most curious of all, the chief hall of worship in the biggest establishment is likely to be dedicated not to any conventional figure in the Buddhist pantheon, but to a Japanese priest, founder of the sect. (Pine & Soper, 1960:267)
In the latter part of medieval ages, Rinzai Zen sect monasteries in
Table 1. The Date of Construction, Length and Depth of Selected Abbot�s Chamber (h�j�) of Rinzai Zen Sect Monastery in Ky�to from Bunmei 19 [1487] up to Bunka 14 [1817]
| No | Name of temple | Building | Length | Depth | Date of construction |
| 1 | Kenin-ji honb� | h�j� | 27.6 m | 20.8 m | Bunmei 19 [1487] |
| 2 | Nanzen-ji honb� | �h�j� | 23.4 m | 18.1 m | Tensy� 14 [1586] |
| 3 | My�shin-ji honb� | k�h�j� | 15.9 m | 10 m | Keich� 8 [1603] |
| 4 | Daitoku-ji honb� | h�j� | 29.8 m | 20 m | Kan�ei 13 [1636] |
| 5 | My�shin-ji honb� | �h�j� | 29.6 m | 21.7 m | J�� 3 [1654] |
| 6 | Sh�koku-ji honb� | h�j� | 27.6 m | 18.5 m | Bunka 14 [1817] |
Literature Review
Based on reconstruction plans of several memorial cloisters that were built in the early part of the modern age, it is clear that the basic composition of sanctuaries in the early modern age were similar to the late medieval age sanctuary. The composition of the innermost sanctuary consists of shinzen (front of the Buddhist altar), bustudan (Buddhist altar) and minzo[2] (sleeping chambers). Later, the composition changed to accommodate placement of the carved statue of the cloister founder and the ihaidan (the altar to lay the ancestral tablets of the parishioners) set. The preference for reformed sanctuary increased greatly from the early modern age, around Keich� 1 [1596] up to mid-early modern age, around Sy�h� 5 [1648] (Antariksa & Hyuga, 1995:138). At several memorial cloisters that were built in the mid-modern age (Genroku 6 [1693] ~ Kansei 9 [1797], a preference can be seen for early modern age forms (Keich� 1 [1596] ~ Enp� 9 [1681]). (Antariksa, 1996a:246) The composition of the innermost sanctuary generally consisted of a shinzen (the front of the Buddhist altar), and at the rear side, a Buddhist altar, devided into three parts, and at the center, the carved statue of the cloiters founder. The left and right sides held altars to lay the ancestral tablets of parishioners. (Antariksa, 1996a:246-247) The sanctuaries of memorial cloisters built in the late modern age, from Bunka 4 [1807] to Kaei 7 [1845] have standard compositions which are typical of the early modern age. At that time, the innermost sanctuary consisted of shinzen (the front of the Buddhist altar), a mortuary room with the altar placed at the center, in addition to the altars set at the front-left and right of the ky�d� or sh�d� (mortuary room) (Antariksa 1996b:245)
Changed and development of the veranda of some memorial cloisters were also carried out in the early modern age. The employment of a 1 ken[3] wide-veranda that was placed on the left and right sides rather than at the rear of the building appeared from the early modern age. With remodeling in the mid-modern age, the width of that veranda became 1.5 ken. Furthermore, most of the saya no ma (the long and thin of space that placed at the left, right, rear or front sides of the building, and both sides closed with sliding screens or sliding doors) were remnant of the wide-veranda (Antariksa & Hyuga, 1995:138). The placement of 1 to 1.5 ken veranda at the left or right sides of the building was related to the fix position of a main entrance and a temple kitchen. This veranda functioned as a circulation zone, and it appeared first in the early modern age (Antariksa, 1996a:247). Based on arrangement veranda, it is evident that the employment of 1 ken to 1.5 ken widths of veranda was related to the activity of religious services and the worshipers. The veranda of the late modern age memorial cloisters still have their original forms, and have been no reformations or remodeling since that period. These forms have been preserved in the present condition of these buildings (Antariksa, 1996b:245).
Beside the above, this study also used as reference the works of several scholars such as: Mitsugu (1979); Norio (1990); Hideya (1967) etc.
Research Method
This study began through a collection of materials based on Ky�tofu no kinsei shaji kinky� ch�sa h�kokusho (Survey reports on Ed� period temples and shrines in Ky�to prefecture, 1983), J�y� bunkazai sh�ri k�ji h�kokusho (Repair and reconstruction reports on the important cultural properties), other historical records, and field research.
In accordance with the selected abbot�s quarters, this study will classify the development and change in the plans of sanctuary and veranda of the abbot�s quarters (h�j�). This will be done based on restoration plans. From the restoration plans, it is possible to deduce the reason for change and trace the various developments.
The Development of Sanctuary (butsuma)
From medieval age up to late Ed� period [1596~1868], there was several types arrangement of sanctuary of the abbot�s quarter of Rinzai Zen sect monasteries situated in Ky�to. The first type is shown which the front of the sanctuary extended out by a 1 ken to set the Buddhist altar (butsudan). Example can be seen at Kennin-ji h�j� (Monbush� Bunka Ch�kan, 1975:5). This building in Tensy� [1573-1592] was changed from S�t� sect to Rinzai sect, and there were many renovation conducted after it become the main
In the case of Nanzen-ji �h�j�, the innermost sanctuary is set along with Buddhist altar. The arrangement of the sanctuary is similar to the Buddha hall (butsudan) of Rinzai Zen sect monasteries. The sanctuary has frontage of 3 ken and depth 2 of ken. The present plan has the sanctuary depth is 2 ken of which 1.5 ken is the shinzen (front of the Buddhist altar) of wooden floorboards, and 0.5 ken, Buddhist altar.
From the mid-Ed� period, around Keicho 8 [1603] to the late Ed� period, around Bunka 14 [1817] the innermost sanctuary slowly disappeared, it seen at My�shin-ji �h�j� and Sh�koku-ji h�j�. Originally, at the sanctuary of Kennin-ji h�j� and My�shin-ji k�h�j�, in the period when both of the buildings were constructed the sanctuaries changed without the Buddhist altar (Fumio, 1975:60-61). Sanctuaries in which Buddhist altar used for placement of the Buddhist statue, are called shid� gata, and the ones without altar are called seid�, where the priest usually sit and give lectures. In the case of Nanzen-ji h�j� and My�shin-ji �h�j� we can see example of shid� gata a kannon statue or the carved statue of the cloister founder are enshrined in the rear part of the innermost sanctuary. The presence of this kind of sanctuaries is a characteristic of the Zen sect h�j�. At Kennin-ji h�j� there are shid� gata sanctuaries with the presence of Buddhist altars, although originally they were of the seid� kind. At Sh�koku-ji h�j�, a seid� sanctuary can be found up to the present date (Hideya, 1967:156-157). It is also can be seen as at Daitoku-ji h�j�, where the corner of the middle chamber (shittch�) not even constructed (Fumio, 1975:60-61). Probably, the sanctuary was constructed in around the late of 17th or in the early part of 18th centuries.
In the case of My�shin-ji �h�j�, the arrangement of the sanctuary is very simple set freely without the Buddhist altar. In the present plan, the sanctuary has the frontage of 3 ken and depth of 2 ken consisted of 8 tatami mats and 4 tatami mats of the rooms. Both of the rooms are divided by sliding screens. Sliding screens closes the partitions between the sanctuary and the rear veranda. The composition of the innermost sanctuary has been preserved to the present day.
In the case of My�shin-ji k�h�j�, the sanctuary consist of two rooms are divided by sliding screens, and the floor covered with 8 tatami mats and 4 tatami mats. At the present condition sanctuary was arranged freely without Buddhist altar. The depth of the sanctuary is 2 ken and frontage of 3 ken. The rear side of sanctuary is shallow veranda.
In the case of Daitoku-ji h�j�, it can be seen at the present plan has a sanctuary frontage of 4 ken and depth of 2 ken. The rear of the sanctuary is divided into three parts Buddhist altar and depth of 0.5 ken. The front of the Buddhist altar (shinzen) has a 1.5 ken depth. The floor of the shinzen is 0.5 ken of wooden board�s floor and 1 ken covered with tatami mats. The Daitoku-ji h�j� consist of eight rooms. In the three northern rooms, at the right-rear sides of the western room renovation was carried out at the shinzen of Unmon-an to construct t�sh� (mortuary grave) of the cloister�s founder (Fumio, 1975:38; Mitsugu, 1992:101). The innermost sanctuaries of late medieval age memorial cloisters at Daitoku-ji are constructed with the sleeping chamber placed to the rear or right part of butsudan (Buddhist altar).
The Development of Veranda (hiroen)
On the basis of the renovation plans, it is evident that several abbots� quarters have different arrangements for the veranda. There are several patterns of differences. In one instance, the right and rear sides of the building are surrounded by shallow veranda, whereas the left and front side is 1 ken veranda. The first arrangement of veranda has shown at Kennin-ji h�j�. Originally, the building belonged to the Muromachi period [1394~1596]. At the present, condition the left and front sides of the bulding surrounded by a 1 ken veranda. A shallow veranda surrounds the rear and right sides.
In the second arrangement, the right and left sides of the building are surrounded by a shallow veranda, while the front side has 1 ken veranda. This arrangement can be seen at Nanzen-ji �h�j�. At the southern side has 1 ken veranda, the western side is bend by a corridor, and the floor covered with tatami mats. On the eastern side is sayanoma[4]. This sayanoma is originally formed of the medieval ages.
The third arrangement of veranda, it can be seen at My�shin-ji k�h�j� where the front and rear sides of the building are surrounded by 1 ken veranda. In the four sides of veranda is arranged with sunokoen (hurdle veranda).
The fourth arrangement, the right, left and rear sides of the building are surrounded by 1 ken veranda, and the front side has 1.5 ken verandas. Example can be seen at Daitoku-ji h�j� and Sh�koku-ji h�j�. Indeed, in Kan�ei 18 [1641] at Daitoku-ji h�j� renovation has conducted at the front of Buddhist altar (shinzen) Unmon-an. The rear side of 1 ken veranda is intended to construct t�sh� (mortuary grave) of the cloister�s founder (Fumio, 1975:38; and Mitsugu, 1992:101).
During the Ed� period [1596~1868], the following renovation was carried out which the four sides of the building are surrounded by 1 ken veranda and closed by sliding doors (mairado). Example can be seen at Sh�koku-ji h�j�.
In the latest arrangement of veranda, where the right, rear, left and front sides of the building are surrounded by 1.5 ken veranda. It can be seen at My�shin-ji �h�j�. In the case of My�shin-ji �h�j�, the rear side of the building is expanded out by 1 ken taken inside of 1 ken veranda covered with tatami mats. This room called the uranoma.
Conclusion
From the above mentioned, it can be concluded that there were several forms of sanctuary in around Bunmei 19 [1487] up to Bunka 14 [1819]. The forms are as follows: first, where the front of sanctuary is extended out by 1 ken to set the Buddhist altar. Second, the Buddhist altar is set at the rear side of the innermost sanctuary. Finally, the sanctuary is arranged freely without Buddhist altar.
From the arrangement of the veranda, it is evident that the employment of a 1 to 1.5 ken veranda was related to the religious services. The sayanoma was also developed from the early Ed� period until late Ed� period where the wooden board floors were replaced with tatami mats. There was a need to increase the circulation capacity because of the increasing number of religious services and worshipers who gave active support to the temples. It functioned as a rest area during religious services.
References
Antariksa & Hyuga, S. 1995. Study of the hondo (kyakuden, h�j�) of Rinzai Zen sect Buddhist Temples in Ky�to, in the Eraly Modern Ages (1),-Typical Reconstruction Plan-, Memoirs of the Faculty of Engineering and Design Kyoto Institute of Technology, Vol. 43 (March 1995). pp. 121-140.
Antariksa, 1996a. Study of the hond� (kyakuden, h�j�) of Rinzai Zen sect Buddhist Temples in Ky�to, in the Mid-Modern Ages, -Typical Reconstruction Plan-, Journal of Architecture, Planning and Environmental Engineering (Transaction of AIJ) No. 484. June. pp. 239-249.
Antariksa, 1996b. Study of the hond� (kyakuden, h�j�) of Rinzai Zen sect Buddhist Temples in Ky�to, in the Late Modern Ages (2),-Typical Reconstruction Plan-, Journal of Architecture, Planning and Environmental Engineering (Transaction of AIJ) No. 485. July. pp. 237-248.
Fumio, H. 1975. Nihon no Bijutsu 10: S�bo�H�j��Kuri (Japanese Art 10: Priest� living quarter�s�an abbot�s chamber�temple kitchen), vol 161,
Norio, N. 1990. T�fuku-ji Mishitei Shuy� Kenz�butsu Ch�sa H�kokusho (Survey reports on T�fukuji memorial cloisters, as designated by the Minister of Education).
Ky�tofu Ky�iku Iinkai, 1983. Ky�tofu no kinsei shaji kinky� ch�sa h�kokusho (Survey reports on Ed� period temples and shrines in Ky�to prefecture)
Mitsugu, K. 1979. Nihon Bijutsu Zenshu Zensh� no Bijutsu: Zen�in to Teien (Complete collection of Japanese Zen sect art: Zen temples and gardens), vol. 13,
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Copyright � 2010 by Antariksa
[1] Generally, the hond� (kyakuden, h�j�) of memorial cloisters consist of six rooms. To the south of the buildings, there is hiroen (1 to 1.5 ken veranda). Behind the hiroen, there are three rooms opening to the south. Behind them, on the north side of the building, there is another set of rooms. Among the three southern rooms, the central one is the main room of the hond� (kyakuden, h�j�) and is called shittch�, or �middle chamber.� It is used for performing religious services. Of the rooms found in either side of the central room, the one closer to the entrance is considered as the gekan or shitanoma (lower room) and is called rainoma. The remaining room, is considered the j�kan or uenoma (upper room), and is called dananoma (donor�s cahamber). These three front rooms and the central room are collectively called the kyakuden (guest chamber). Of the three northern rooms, the central room is butsuma (sanctuary) and minz� (sleeping chamber), whereas the eastern room is the shoin and the western room is the ehatsunoma (chamber for clerical robes and the begging bowl). (Nakamura, 1992:31; Kawakami, 1992: 107; Yokoyama, 1967:116;156-161; Hirotaro, 1961:181-185)
[2] Minz�, as speaking in Japanese is nurigome, originally means bedroom. This is built in shoin building and used bedroom or trunk room. In this room, books and daily use clothes were stored. In the left side room, the former priest used to sit in meditation and have a slight sleep.
[3] Traditional unit of measure equivalent to 6 shaku, or approximately 1.82 meters.
[4] The long and thin of space that placed at the left, right, rear or front sides of the building, and both sides closed with sliding screens or sliding doors.
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