INCUMPLIMIENTO A LAS OBLIGACIONES PACTADAS EN EL ANEXO SSPA

Enchin’s political fortunes began to rise shortly after the death of Ennin in 862 when he was summoned to the imperial palace to administer esoteric initiations to highly placed figures, including emperor Seiwa (851-881, r. 859-876).234 One result of Enchin’s standing at court was that he was able to secure a court decree which guaranteed that only those monks who were fully initiated into his Jimon branch would be entitled to hold office at Onjōji, where he had headquartered his lineage.235 In spite of this decree, Onjōji was not yet free from Enryakuji’s control since Onjōji remained a detached cloister (betsuin) of Enryakuji. Therefore, the Enryakuji abbot controlled all appointments and dismissals at Onjōji.236 As a result, the choice of abbot (zasu) at Enryakuji was equally critical to the succession of Onjōji abbots (chōri) since only the appointments of Jimon adherents to the abbacy of Enryakuji would guarantee that Onjōji abbots would continue to issue from Enchin’s Jimon faction.237

Due to the control by the Sanmon faction of the abbacy at Enryakuji during the later half of the tenth-century, Onjōji began presenting a series of petitions to the court asking permission

234 _{Donald H. Shively and William H. McCullough, eds. The Cambridge History of Japan: Volume 2,}

Heian Japan (Cambridge: Cambridge University Press, 1999), 483.

235 _{Paul Groner, Ryōgen and Mount Hiei: Japanese Tendai in the Tenth Century, Kuroda Institute Studies}

in East Asian Buddhism 15 (Honolulu: University of Hawai’i Press, 2002), 226. Also Mikael Adolphson, “Institutional Diversiy and Religious Integration: The Establishment of Temple Networks in the Heian Age.” in Heian Japan: Centers and Peripheries, eds. Mikael Adolphson, Edward Kamens, and Stacie Matsumoto (Honolulu: University of Hawai’i Press, 2007), 226.

236 _{Paul Groner, Ryōgen and Mount Hiei: Japanese Tendai in the Tenth Century, Kuroda Institute Studies}

in East Asian Buddhism 15 (Honolulu: University of Hawai’i Press, 2002), 39-40.

to build their own independent ordination platform. At the same time, the Enryakuji monastic establishment on Mount Hiei went through a period of decline. A fire that began on 10/28/966 destroyed a large number of buildings on Mount Hiei, and funds to rebuild them were scarce.238 Ryōgen (912-985), the eighteenth Enryakuji abbot (zasu, 966-985), is credited with returning Enryakuji to its former stature and importance.239 He first settled in Ennin’s Yokawa area, and was able to secure funding from the Fujiwara family that enabled him to begin an extensive building program at both Yokawa and the Enryakuji main temple complex.240

Ryōgen was a dominating and powerful leader whose tenure as abbot was filled with hostile factionalism between the Saichō-Ennin Sanmon and Gishin-Enchin Jimon branches that he seems to have done little to mitigate. Ryōgen was of the Saichō-Ennin-Sanmon lineage and he attempted to suppress the Gishin-Enchin-Jimon faction by both overt and covert means. For example, in 980 he organized and conducted the dedication of the rebuilt Central Hall on Mount Hiei, and invited prominent clerics from the Nara temples—but Jimon monks were conspicuously absent from the ceremony. He then chose not to intervene in 981 when one hundred and sixty Sanmon monks marched on Kyoto demanding that the court rescind the appointment of the Onjōji abbot Yokei (918-991) to the abbotship of Hosshōji. The Sanmon monks objected because Hosshōji was one of the most important Tendai temples supported by the Fujiwara clan and it was thought that Yokei, a Jimon monk, could use the position as a stepping-stone to the abbacy of Enryakuji.241

238 _{Mikael S. Adolphson, The Gates of Power: Monks, Courtiers, and Warriors in Premodern Japan}

(Honolulu: University of Hawai’i Press, 2000), 43.

239 _{Donald H. Shively and William H. MacCullough eds. The Cambridge History of Japan, Volume 2,}

Heian Japan (Cambridge: Cambridge University Press, 1999), 486-7.

240 _{Mikael S. Adolphson, The Gates of Power: Monks, Courtiers, and Warriors in Premodern Japan}

(Honolulu: University of Hawai’i Press, 2000), 43.

During Ryōgen’s tenure as head abbot, disputes on Mount Hiei between the Saichō- Ennin and Gishin-Enchin branches became increasingly divisive, hostile, and violent. The escalating animosity came to a head in the eighth month of 993, when Enchin’s Jimon monks raided and destroyed items at the Sekisan zen’in, a shrine located east of Kyoto dedicated to the Sannō deity who had protected Ennin during his travels to China between 838 and 847.242 Jimon monks were accused of destroying Ennin’s umbrella and staff, an act seen by Ennin’s Sanmon followers not only as a direct affront to both Ennin and the Sekisan zen’in shrine but also to the enshrined deity who had protected Ennin during his travels in China.243

Sanmon monks retaliated by attacking Enchin’s Saitō area on Mount Hiei where Jimon monks were congregated and burned down a number of important buildings that included Enchin’s own residence (by now a portrait hall) as well as forty residences of Jimon monks who were living in the area. The end result of the confrontation in 993 was the expulsion of approximately one thousand Jimon monks from Mount Hiei in the same year.244 Enchin’s Jimon followers moved to Onjōji: this incident caused the split that created the final geographical separation between the Sanmon branch that remained on Mount Hiei and the Jimon branch that moved to Onjōji. During this exodus the Jimon monks carried with them the portrait statue of Enchin (discussed in the last chapter) that was at that time housed in the Sannō-in and enshrined it in the founders’ hall at Onjōji.245

Following the forced departure of Jimon monks from Mount Hiei and their relocation at Onjōji, dissension between Sanmon and Jimon factions was centered on Onjōji’s quest for an

242 _{Paul Groner, Ryōgen and Mount Hiei: Japanese Tendai in the Tenth Century, Kuroda Institute Studies}

in East Asian Buddhism 15 (Honolulu: University of Hawai’i Press, 2002), 233.

243 _Ibid. 244 _Ibid.

ordination platform and independence from Enryakuji. Much like Saichō’s requests to the court two hundred years earlier, in the late tenth century Jimon monks began a campaign of petitions submitted at court asking that Onjōji be granted an independent ordination platform in order to declare its independence from Enryakuji. But Enryakuji mounted stronger counter petitions that defeated those of Enryakuji each time.246

The crux of Onjōji’s problem was that it continued to remain under the jurisdiction of Enryakuji as its detached cloister (betsuin) and, as such, Enryakuji monks argued that Onjōji lacked the right to erect its own autonomous ordination platform. The issue became even more critical to Enchin’s Jimon branch when, in 1035, Onjōji priests were forbidden by Enryakuji’s Jomon faction to set foot on the ordination platform at Enryakuji. Since all Tendai monks were required to receive their ordinations at the officially sanctioned ordination platform on Mount Hiei, this exclusion created a situation wherein Onjōji’s Jimon monks were denied proper ordination. Even more importantly, they could no longer participate in the major Tendai court services that traditionally had been the stepping-stone to promotions of higher ranks within the larger ecclesiastical organization.247 Onjōji monks were left with no other recourse but to establish an ordination platform independent from Enryakuji.

In 1039, four years after their 1035 exclusion from proper ordinations, Onjōji monks renewed their presentations to the court that now evoked the lineage of Enchin as the basis for their claim. They argued that Onjōji deserved an independent ordination platform because their ordination tradition could be traced back to the first court-approved Tendai ordination of

246 _{Paul Groner, Ryōgen and Mount Hiei: Japanese Tendai in the Tenth Century, Kuroda Institute Studies}

in East Asian Buddhism 15 (Honolulu: University of Hawai’i Press, 2002), 235.

247 _{Haruko Nishioka Wakabayashi, “Tengu: Images of the Buddhist Concepts of Evil in Mideavel Japan”}

Enchin’s teacher Gishin in 822. Gishin in turn had ordained their patriarch Enchin in 868.248 Enryakuji vigorously opposed the petition, arguing that two separate ordination platforms would only cause more dissension within the Tendai monastic organization, again the court denied Onjōji’s request.249