Tendai

This source names Tendai directly: "The diary of Ennin, a Japanese Tendai Buddhist monk who traveled and studied in Tang China from 838 to 847, translated and scholarly annotated by the historian Edwin O."

This source names Tendai directly: "Zhiyi's own mountain and founded the Tendai school on the strength of what he learned there in 806, Mohe Zhiguan is Chinese Tiantai's own founding treatise, later inherited and continued as a core..."

This source names Tendai directly: "transformation of medieval Japanese Tendai Buddhism."

This source names Tendai directly: "of Saicho, the founder of the Japanese Tendai school, and of the school's early establishment and doctrine, including its central teaching of the One Vehicle, Ekayana, and the Three Truths."

Saicho carried the Tiantai teaching from China to Japan, where it became Tendai.

Enryaku-ji on the mountain northeast of Kyoto is the head temple of the school, founded by Saicho, and almost every founder of a later Japanese school trained there.

The liturgical chant of the Japanese esoteric schools, sung in Sanskrit-derived and Sino-Japanese syllables and taught as a discipline in its own right.

Tendai clergy married in large numbers after the decree, which changed the practice of the school without changing its rule.

Tendai, the other Japanese school carrying an esoteric transmission, keeps the same letters in liturgical and inscriptional use. Siddham on a Japanese grave marker or a ritual implement may belong to either school, and the letters themselves are common to both.

Tendai, the other Japanese school carrying an esoteric transmission, keeps the same letters in liturgical and inscriptional use. Siddham on a Japanese grave marker or a ritual implement may belong to either school, and the letters themselves are common to both.

Tendai, the other Japanese school carrying an esoteric transmission, keeps the same letters in liturgical and inscriptional use. Siddham on a Japanese grave marker or a ritual implement may belong to either school, and the letters themselves are common to both.

Tendai, the other Japanese school carrying an esoteric transmission, keeps the same letters in liturgical and inscriptional use. Siddham on a Japanese grave marker or a ritual implement may belong to either school, and the letters themselves are common to both.

Tendai, the other Japanese school carrying an esoteric transmission, keeps the same letters in liturgical and inscriptional use. Siddham on a Japanese grave marker or a ritual implement may belong to either school, and the letters themselves are common to both.

Tendai, the other Japanese school carrying an esoteric transmission, keeps the same letters in liturgical and inscriptional use. Siddham on a Japanese grave marker or a ritual implement may belong to either school, and the letters themselves are common to both.

Tendai, the other Japanese school carrying an esoteric transmission, keeps the same letters in liturgical and inscriptional use. Siddham on a Japanese grave marker or a ritual implement may belong to either school, and the letters themselves are common to both.

Tendai, the other Japanese school carrying an esoteric transmission, keeps the same letters in liturgical and inscriptional use. Siddham on a Japanese grave marker or a ritual implement may belong to either school, and the letters themselves are common to both.

Tendai, the other Japanese school carrying an esoteric transmission, keeps the same letters in liturgical and inscriptional use. Siddham on a Japanese grave marker or a ritual implement may belong to either school, and the letters themselves are common to both.

Tendai, the other Japanese school carrying an esoteric transmission, keeps the same letters in liturgical and inscriptional use. Siddham on a Japanese grave marker or a ritual implement may belong to either school, and the letters themselves are common to both.

Tendai, the other Japanese school carrying an esoteric transmission, keeps the same letters in liturgical and inscriptional use. Siddham on a Japanese grave marker or a ritual implement may belong to either school, and the letters themselves are common to both.

Tendai, the other Japanese school carrying an esoteric transmission, keeps the same letters in liturgical and inscriptional use. Siddham on a Japanese grave marker or a ritual implement may belong to either school, and the letters themselves are common to both.

Tendai, the other Japanese school carrying an esoteric transmission, keeps the same letters in liturgical and inscriptional use. Siddham on a Japanese grave marker or a ritual implement may belong to either school, and the letters themselves are common to both.

Saicho brought Zhiyi's three truths from China, and holding together emptiness, provisional existence and the middle remains the school's doctrinal core.

Tendai inherits the two truths from Madhyamaka and then goes past them, folding the pair into the three truths rather than leaving it as the final formulation.

Saicho brought esoteric transmission back from China alongside the Lotus teaching, and Tendai carries an esoteric curriculum beside its exoteric one. That curriculum passes only under initiation from a teacher and its content is not published.

Non-injury is held in Tendai.

The three poisons are held in Tendai.

Not-self is held in Tendai.

Impermanence is held in Tendai.

The bodhisattva motivation is held in Tendai, and the school's adoption of the bodhisattva precepts alone for ordination, in place of the full monastic code, was its founding constitutional act in Japan.

Buddhahood is held in Tendai as the goal every vehicle is directed at.

Giving is held in Tendai as the first of the perfections.

Dharma is held in Tendai, and the school inherits the Tiantai classification of the teachings as one dharma delivered in stages.

Suffering is held in Tendai.

Karma is held in Tendai.

Nirvana is held in Tendai, read through the one vehicle as opening onto buddhahood.

Collected absorption is held in Tendai, and the calming and contemplation practice inherited from Zhiyi is the backbone of training on Mount Hiei.

Tendai inherits the Tiantai classification of teachings as sudden and gradual, and the school's medieval teaching of original enlightenment presses the sudden side of it further than the Chinese school did.

Emptiness is held in Tendai as the first of the three truths.

The five aggregates are held in Tendai.

The four immeasurables are held in Tendai.

The eightfold path is held in Tendai.

The six realms are held in Tendai, counted among the ten realms the school holds to contain one another.

The three jewels and going for refuge are held in Tendai.

The three marks are held in Tendai.

Samsara is held in Tendai.

The four truths are held in Tendai.

The perfections are held in Tendai.

Saicho carried the school to Japan in the ninth century, where it became Tendai.