Warrior Monks of Japan

Zen's Sekai thought this  link would be of interest. It's at article that appeared at BudoJapan about the history of the storied warrior monks. An excerpt is below. The full post may be read here.

Introduction

Esoteric Buddhism, known as “Mikkyo” in Japanese, had a profound influence on the development of Japanese martial arts. Infusing ritual and philosophy into warrior culture, Mikkyo created a fusion where spiritual practices and martial training became intertwined. This integration gave rise to a paradox: warrior monks caught between Buddhist precepts of nonviolence and the brutal realities of feudal Japan. In this article, we explore Mikkyo’s esoteric practices and how they shaped the evolution of sohei (warrior monks), samurai, kobudo (traditional martial arts), and ninjutsu.

Part 1: The Rise of Mikkyo and the Warrior Monks

The roots of Mikkyo trace back to the Shingon and Tendai sects of Buddhism. Shingon was brought to Japan by Kukai in 806 CE, following his studies in China under the esoteric master Huiguo. After receiving full transmission and authorization to teach, Kukai returned with sacred texts, mandalas, and ritual implements, eventually founding Japan’s first Shingon temple, Kongobu-ji, on Mt. Koya.

Around the same time, Saicho returned from China with the teachings of the Tendai school and established Enryaku-ji Temple on Mt. Hiei. Situated near Kyoto, the temple was favored by the Imperial Court, which helped it expand into a sprawling complex of nearly 3,000 buildings. Together, these mountaintop temples of Shingon and Tendai have remained influential monastic centers for over a thousand years.

However, the generous court donations that Enryaku-ji received came with strings attached. The Imperial Court felt this gave them the right to appoint the temple’s next leader. When Enryaku-ji’s monks refused a court-appointed zasu (abbot), samurai troops were sent in to enforce their decision. The temple yielded, but resentment simmered.

Tension over court appointments continued to rise until the year 970, when Ryogen—Enryaku-ji’s leader—made the decision to create a fighting force to protect its interests. This act contradicted a policy Ryogen had issued earlier that same year, forbidding monks from carrying weapons or engaging in violence. His reversal of policy is made clear in the Sanka Yoki Senryaku (Abridged Records of Mount Hiei), which quotes Ryogen as saying: “On Mount Hiei, in order to guard the true Dharma, to secure oil for lamps, and to defend the temple lands, warrior practitioners are needed. Therefore, monks who are foolish and have the least amount of talent should be assigned to that role.” So when the sohei system first began, it was the monks least suited to quiet monastic life who were chosen to become warrior monks.

The next time the Imperial Court attempted to appoint someone they didn’t like, Enryaku-ji’s warrior monks marched into Kyoto to protest. The Court called in samurai troops for support and a bloody battle began—but this time, it was the monks who were victorious. A document known as the “Taiheiki” captures their defiance: “When tyrants disturb the land, we borrow divine power to drive them back.”

Among these warrior monks, the most legendary was Benkei—a figure woven from both fact and folklore. He began his training at Enryaku-ji Temple but was eventually expelled for misconduct. After wandering the mountains, he took up residence in an old, abandoned shrine that lacked a temple bell. Known for his size and strength, Benkei is said to have stolen a massive bell from Miidera Temple—Enryaku-ji’s main rival. According to legend, he dragged the bell across the mountains to his new home. But when he rang the bell, it would only make a strange sound, as if moaning to return to Miidera.

During the Edo period (1603-1868), theater performances became popular and Benkei came to be portrayed as both fierce and funny. The idea eventually emerged that Benkei had a weak spot—his shin, a spot so tender that even Benkei would cry if struck there. This sensitive area was called “Benkei-no-nakidokoro” (Benkei’s crying spot) and the term is still used today whenever someone happens to hit their shin.

In contrast to Enryaku-ji, Mt. Koya’s Shingon temple was less politically active and never developed warrior monks. However, the Shingon sect’s Shingi branch developed its own militant force at Negoro-ji Temple. Around 1560, the Jesuit missionary Gaspor Vilela visited the temple and described what he saw in his travel diaries: “Their swords cut through armor like tender meat. Their training was intense and the death of one of their members during practice was met without emotion.”