APPENDIX-5(3)
(ii) Changes in Buddhist Architecture
Buddhism was introduced from China to Japan in the mid-6th century by way of the Korean Peninsula. Later, Buddhist sculptors and temple carpenters came to Japan, and thus Buddhist temple architecture began its long history in Japan.
Buddhist temples at that time followed the neat and tidy building configuration of kenkyo (exoteric Buddhism). Holy areas centering on to (pagodas) and kondo (main halls) were surrounded by kairo (semi-enclosed roofed corridors) which divided the Buddhist world from the secular world. The temple complex which best exhibits the architectural style of this age is Horyu-ji, nominated last year.
In the 8th century, to were constructed outside the kairo, and the area inside the kairo became the place of ceremony and worship, centering on the kondo. A typical example of the style of this period can be seen at Kyo-o-gokoku-ji, where the buildings within the premises are arranged on the central axis of the site.
In the early 9th century, two sects of mikkyo (esoteric Buddhism), the Tendai sect and the Shingon sect, were introduced from Tang Dynasty China. In contrast to the earlier exoteric Buddhism (kenkyo), which concentrated mainly on learning the doctrines of the Buddha from the sutras, esoteric Buddhism placed emphasis on gaining immediate spiritual and material benefits through secret rituals and prayers. Therefore, temples of mikkyo were built at isolated sites in the mountains, and there were no fixed compositions of temple buildings. Up until this period, the interior spaces of Buddha halls were sacred areas for the Buddha only. But in the esoteric Buddhist temple special rituals were held inside the hall, and even though only priests were allowed to enter this hall, extended enclosed aisle spaces (hisashi) were provided at the front for other people to worship in; in other cases separate structures called raido (worship halls) were constructed for this purpose in front of the main hall. Soon these structures were gathered under one roof, to take the form of naijin (sanctuary; the space for Buddha) and gejin (worship space; the space for worshipers).
In the 11th to 12th century, Jodo (Pure Land) Buddhism flourished, exemplified by temples like the Byodo-in Ho-o-do which exhibited Gokuraku Jodo (the Pure Land Paradise). Jibutsudo (where guardian images of Buddha were placed) were constructed inside the residences of the aristocrats, and special halls exclusively for the aristocrats to worship in were built inside the temples. Temples in this period were built in the shinden style, the architectural style of the residences of the aristocrats.
In the 13th century, Zen Buddhism introduced from Sung Dynasty China became established. The buildings of Zen temples were arranged according to geometric configurations. The sanmon (main gate), butsuden (Buddha hall), hatto (lecture hall) and hojo (abbot's quarters), were arranged on a central axis. These were surrounded by kairo (semi-enclosed roofed corridors), and on the east and west sides, sodo (the monk's dormitory), tosu (latrines) and yokushitsu (bathing area) were constructed for the practicing monks. In Zen Buddhism, the entire course of the life of a monk was considered a part of religious practice, and in the course of practice it was important to incorporate nature into their places of residence. Therefore, Zen temples were built in places with rich natural environments, where buildings for the monks' living quarters were constructed and gardens were laid out near the hojo, establishing a pattern of distinctive features in the configuration of the compound. The Hojo at Ryoan-ji shows a good example of this type of compound.
From the end of the 15th century, many sects of Jodo Buddhism called "New Kamakura Buddhism" took root among the people. As a consequence, gejin, places to worship, became more and more important as places for the followers to gather, to worship, and to listen to sermons, so they came to occupy a large space and were covered with tatami floor mats for sitting. As can be seen at the Hondo (main hall) and Amidado (amida Buddha hall) of Hongan-ji, dignity is expressed by designing the exterior of the building high and large; in the interior, emphasis was placed on the grandeur of the view into the sanctuary from the gejin. For example, sculpture decorated the transoms dividing the naigin (sanctuary) and gejin.
