65. GODAI’IN ANNEN
Lucia Dolce and Shinya ManoGodai’in Annen (841–889?) is primarily known as
the scholar-monk who completed the formal esoterization of Japa-
nese Tendai, for which he used the appellation “Shingon school,”
in this way emphasizing the importance of the esoteric mode. Often
neglected, however, is the impact of his ideas beyond the sectarian
limits of Tendai per se, and which extended to esoteric Buddhism as a
whole. Indeed, Annen’s accomplishments are comparable to those of
Kūkai. Annen systematized earlier and contemporary doctrines elabo-
rated in both streams of Japanese esoteric Buddhism, Tōmitsu (i.e.,
Shingon) and Taimitsu (Tendai). He critically reinterpreted Kūkai’s
thought, offering new understandings of crucial esoteric concepts and
rituals. He elaborated theories that were to become emblematic of Jap-
anese Buddhism, such as the realization of buddhahood by grasses and
trees (sōmoku jōbutsu). Similarly, his interpretations exerted influence
on major Tōmitsu scholiasts, such as Saisen (1025–1115) and
Kakuban (1095–1143), and on the shape of the original enlight-
enment movement (hongaku shisō ). These are just a few
examples of Annen’s significance in the history of Japanese esoteric
Buddhism. In this sense, he may be regarded as one of the greatest
thinkers of Japan, “the philosopher who Japanized Buddhism”^ (Sueki
1994, 69–86).
Biographical Obscurity
Despite his intellectual significance, little is known of Annen’s life, and
it is difficult to reconstruct it from existing source material. Annen
never ascended to the position of head abbot (zasu) of Mt. Hiei, nor did
he become the object of a devotional cult, as did Kūkai and Ennin. His
institutional marginality may be responsible for the paucity of infor-
mation about him. Even in the late-Kamakura history of Buddhism,
the Genkō shakusho , the entry for Annen is very brief and
provides us only with the date he was appointed abbot of Gankyōji
, an imperially designated temple near Kyōto, succeeding his