Korea Journal of Buddhist Studies ISSN:1598-0642(Print) 불교학연구

It seems true that the Buddhism in Japan had come to turning point during the end of Heian and the beginning of Kamakura period. Buddhist monks insisted that the Kings Law mutually depended on Buddhist Law, and that Buddhism was necessary and usable for the society. The situation was the same not only in the Mt. Hieizan area but also in the Nara and Koyasan areas. Secluded monks had appeared in the Jiso , or temple monk, studying Kenmitsubukkyo (Exoteric and Esoteric Buddhism) as new reformers. Of course, the denomination which became the main base was Nihon-tendaishu .Jyodoshu and Zenshu denominations first appeared and were recognized in the early times of the Kamakura period, because we can see that they were claimed by the Nara and Hieizan’s Kenmitsu monks. Later, Nichiren(1222-82) and Ippen(1239-89) appeared as the Nihon-tendaishu and they established new independent denominations.We can say that the social change of the Inseiki(Cloistered government period) had substantial influence on Kamakura Buddhism. For example, a new division was born among the Kenmitsu monks, as Gakuryo and Doshu , or studying monks and practicing monks. The ideal of studying monks was to contribute ceremonial service and attain higher positions in the monk’s hierarchy by serving as the Listener and Lecturer of the ceremonies. And the ideal of monks who had specialized in Esoteric Buddhism was to be recognized as a powerful prayer and to get higher position, similar to the studying monks. It is also said that the birth of a monk had an important role for monk hierarchy. The birth was divided into three types including noble, gentle and ordinary.In this condition, the monk’s promotion was influenced by birth, therefore ordinary monks were deprived of the chance to get a higher position, and some monks took drastic measures, such as becoming secluded. Such monks were called tonse-so , or secluded monks. We can say that the founders of new Kamakura Buddhist denominations were secluded monks.I think the background of Kamakura new Buddhism laid on mappo-siso . They thought mappo began at the 1052, and they were supposed to be afraid of falling into the hell after death. How to escape from that fear? In this dismal atmosphere, a new movement appeared in Jyodo-kyo , that is Honen(1133-1212). He and his followers formed the first movement of Kamakura new Buddhism. Nenbutsu was positioned as a common practice before Honen, but after him, it became a kind of discourse. In Mt. Hiei, Jyodokyo was popular because Genshin(942-1017) appeared before him and familiarized it to people. This may be also one reason why a new type of Buddhism appeared in Nihon-tendaishu .Next, the new Buddhist movement was created by Zenshu . Yosai(1141-1215) and Dogen(1200-1253) guided this movement. Zenshu , especially the Rinzai denomination, became big in the 13th century. This movement also appeared from Nihon-tendaishu , and practicing monks in Japan might have become good followers. Furthermore, Nichiren also studied in Nihon-tendaishu , and became a founder of a new denomination.In this way, most of Kamakura’s new Buddhism based on Nihon-tendaishu , and its rationale is as follows; it maintained that it was pure Mahayana Buddhism in Japan and its temple was very powerful and big. Its organization was also large. Many students gathered from all over Japan to study in Mt.Hiei. We guess that the existence of many monks became one reason for producing new Buddhist movements.