have lost their original layout or were conceived differently from the outset. Nanzen-ji, for instance, is aligned on an east–west axis, because it originated as a villa owned by a retired emperor. Others have been badly affected by disaster, particularly the Onin War (1467–77), which devastated the entire city. Indeed, the large temples have without exception all burned to the ground at least once. Some structures were never replaced, and others have been rebuilt several times over the course of their history. But while wood can be a liability in terms of fire, it can also be an advantage in terms of relocation, and several temples have benefitted from the gift of imperial palace buildings or magnificent castle gates.
Nearly every temple displays a large painted illustration of the grounds. Although fairly recent, these boards originated in an earlier tradition of keidaizu, prints of the compound common in the Edo period (1600–1868). This painted guide to Shokoku-ji shows its subsidiary temples of Kinkaku-ji and Ginkaku-ji in the top left and bottom right, respectively.
TEMPLE STRUCTURES
To fully appreciate the temple compounds, it should be borne in mind that when constructed the huge monastic buildings would have dominated the cityscape. Magnificent views over the capital were afforded from the upper floor of the large ceremonial gates. Sadly, in an age of modern high-rises, the wooden buildings have lost some of their former grandeur although the dimensions and woodwork are still awe-inspiring.
❶ Outer Gate (Somon) This is the general entrance, situated slightly off the central axis. It generally faces south in accordance with Chinese fengshui principles, with important buildings towards the north of the complex.
❷ Imperial Messenger’s Gate (Chokushimon) The ceremonial gate is reserved for the emperor and his envoys, signifying the importance of imperial patronage in the past. It stands on the monastery’s central axis and is normally kept shut.
❸ Hanchi This pond at the entrance to Zen temples, often square in shape and with an arched stone bridge, represents passing from profane into sacred space. The lotus is a symbol of enlightenment because of its ability to produce a pure and beautiful flower from muddy depths. The ponds also served as a source of water during the conflagrations to which temples were prone.
❹ Sanmon (Ceremonial Gate) Sanmon means ‘mountain gate’ (the word mountain is synonymous with temple). It is symbolic rather than functional, typically with an altar room on its second floor. It is also known as Enlightenment Gate since it represents the passage into the world of Zen. In some cases, the first of the Chinese characters is written as ‘three’ instead of ‘mountain’ to denote the three openings in the gate that represent ‘emptiness’, ‘no-mind’ and ‘no intention’. The space between the Sanmon and the next structure is planted with trees, which are used for rebuilding.
❺ Buddha Hall (Butsuden) Normally standing on the north–south axis between the Sanmon gate and the Lecture Hall, this houses the temple’s main object of worship. The building was the second largest after the Dharma Hall and its high ceiling and stone floor are thought to have enhanced the chanting of sutra. Most Kyoto monasteries no longer have one because the originals were not replaced after being burnt down (it was also felt that too much ritual distracted from Zen practice). Both Daitoku-ji and Myoshin-ji still have Buddha Halls.
❻ Dharma Hall/Lecture Hall (Hatto or Hodo) This formidable temple building, with its gleaming tiled roof and sweeping eaves, houses statues of deities, guardian figures and statues of former abbots and is also used for formal talks by the abbot. The columns supporting the roofs are made of sturdy zelkova (keyaki) wood. The slightly curved ‘mirror ceilings‘ bear magnificent paintings of dragons, thought to help guard against fire and evil spirits. Shielded beneath the dragons’ protection, the Dharma could be preached without fear.
❼ Meditation Hall (Zendo or Sodo) This hall plays a vital role in the monastery. Along the sides runs a raised platform on which monks sit in zazen meditation on zabuton cushions. The open space in the middle may be used for walking meditation. There is usually an image of Monju, bodhisattva of wisdom, whose vajra sword cuts through all delusion. The meditation space is combined with a training hall, where monks are allotted one tatami on which to live, with storage for bedding and shelving for a few possessions.
❽ Kitchen (Kuri) Traditionally, the kitchen is situated next to the Abbot’s Quarters. Many monasteries have vegetable gardens to cater for the vegetarian diet of the monks, with a typical meal comprising rice, miso soup, a vegetable side dish, pickles and green tea.
❾ Latrine (Tousu) The traditional toilet comprises a circular hole in the earthen floor. To cater for large numbers, neat rows of such holes were housed in a long wooden building. (The restored latrines at Tofuku-ji, oldest and largest of its type, catered for a hundred people at a time.) In the past, human excrement was a major source of income for the temples as it was used for manure and delivered to the estates of nobles and samurai warriors.
❿ Baths (Yokushitsu) The bath house used steam to conserve natural resources, since conventional baths would have consumed an inordinate amount of wood and water. There was a highly prescribed ritual for bathing, which was considered a form of spiritual practice. There are restored bath houses at Shokoku-ji, Myoshin-ji and Tofuku-ji. (In smaller institutions, the kitchen, latrine and baths were housed in a single building.)
⓫ Abbot’s Quarters (Hojo) The Japanese name Hojo translates as ‘Ten Foot Square Hut’, indicative of how small the original area was. Over time, as Zen was patronized by those in power, the Abbot’s Quarters became an important meeting place and grew in prestige. A covered walkway connected the building to the Lecture Hall (Hatto/Hodo), to which the abbot would proceed in his finery to deliver the important Dharma talk. Fusama sliding doors divided the area into six sections, with three south-facing rooms for entertaining dignitaries and three north-facing rooms for more private purposes. Generally speaking, the southern set contain a central altar flanked by sliding screens painted by famous artists, and the rooms look onto a courtyard covered with fine white gravel to provide a dignified air. The northern rooms typically have a living area, a study and a room for meeting acolytes. These look onto a more informal type of garden, sometimes used by the abbot for instructional purposes.
⓬ Bell Tower (Shoro) The monastery’s largest bell is rung at dawn and dusk each day. As at other temples, it is also struck 108 times for the New Year, each strike ringing out one of the attachments to which humans are prey.
⓭ Sutra Hall (Kyozo) A small building with shelving for storage of sutras and other documents. The sutras are scriptures passed down by tradition as the legacy of the historical