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Evolution of the Policy of Buddhism () during the Enryaku Period () relations between Emperor Kanmu () and Segyo ()

Mio NAMBA

This paper follows the transformation of the Policy of Buddhism in the Enryaku Period () under its leader, Emperor Kanmu.Emperor Kanmu is generally known that he took cold treatment while on his Imperial Throne. Recently, he has been reported to change his attitude to Buddism especially in his later years, as he feared the vengeful spirit of his brother, Prince Sawara ().A remarkable point to consider is a proposition () aboot treatments of monks, by Segyo (, a bishop) in 15th January Enryaku11 ( 11, 792)written in Ruiju-Kokusi ( distill of Rikkokusi ()). The first half of this paper discusses the importance and significance of the proposition; the second half discusses the relationship between Kanmu and Segyo (and the other bishops) after the proposition.After the proposition, tributes to monks and temples increased and the relationship between Kanmu and Segyo (and the other bishops) became amicable. Kanmu issued a number of detailed orders relating Buddhism, reffering to ideal monk.In Nihon-Ryiki (), four years later, at a big memorial service for Ohtomo Komaro () in Nodera (), Segyo taught Kanmu that after a bad person died, especially severe punishments would happen to them (). Subsequently, Kanmu seems to readopt his colder attitude to the bishops, in Nihon-kki ().Simultaneously, Saicho () formed a close relationship with Kanmu. Saicho anxiously hoped for seeking a developed doctrine of Buddhism. At that time, Japanese Buddhism doctrines had fallen behind the Chinese. Therefore, Kanmu dispatched Saicho (and Kukai ()) to China, searching new doctrines which could redeem Kanmu himself.This paper concludes that Heian-Shinbukkyo () was introduced by the demand for Kanmus redemption. Kanmus relationships not only with Saicho (and Kukai) but also with bishops such as Segyo explain why Kanmu dispatched Saicho to China and imported Heian-Shinbukkyo to Japan in the early Heian-era ().