e magical rites to improve memory or to expand the mind for study,and on occasion to impress the aristocracy. These were far from the daily devotionalexercises found in the writings of Chih-i, the founder of Chinese Ti'en-t'ai.In 802, in favoring monks like Saicho, Emperor Kammu doubtless intended tostrengthen the States control over ecclesiastical affairs. Apart from any immediatechecks to the political power of the Nara Monks, the move to a new capital marked a freshstart in religion as well as politics. In Nara, the monks had taught the higher arts ofcivilization and government to the dynasty and its ruling elite. In Kyoto, the imperialhouse and bureaucracy were to be the sponsors rather than pupils of Buddhism.Saicho himself enthusiastically argued that religion should not only submit to thepolitical authorities but also actively help them in their task of administration. A patriot atheart, he held that monks should be ready to put their learning and special skills at thedisposal of the national community. Partly to enable them to do this, he insisted that hisfollowers study, as he himself had done, all the variously teaching of Buddhism. As aresult, Tendai came to be the most scholarly of the sects and Hieizan the seat of Japanesehigher learning.These two principles, of partnership with the state, and stress on education, areillustrated by some of the rules Saicho framed for his pupils.Students shall be appointed to positions in keeping with their achievements aftertwelve years training and study. Those who are capable in both action and speechshall remain permanently on the mountain as leaders of the nation, and those capable inaction but not in speech shall be the functionaries of the nation.Teachers and functionaries of the nation shall be appointed with official licenses asTransmitters of Doctrine and National Lecturers. They shall also serve in suchundertakings which benefit the nation and people as the repair of pond...
