Daitoku-ji Temple: Kyoto’s Zen Masterpiece of Tea Culture & Garden Art

Introduction

In the quiet residential streets of Murasakino in Kyoto’s Kita Ward, the vast grounds of a great Zen temple spread out before you. This is Daitoku-ji. In contrast to the bustling tourist crowds at Kinkaku-ji and Kiyomizu-dera, Daitoku-ji maintains a relatively serene presence among Kyoto’s temples. Yet tracing its history reveals a succession of names that fundamentally shaped Japanese culture.

Ikkyu Sojun, beloved as “Ikkyu-san.” Sen no Rikyu, who perfected the tea ceremony. Toyotomi Hideyoshi, the warrior who achieved national unification. Daitoku-ji is a Zen temple deeply connected to these giants of Japanese history, with an inseparable bond to the culture of “chanoyu” (the Way of Tea). The “Kinmokaku Incident”—in which Rikyu placed his own wooden statue on the second floor of the Kinmokaku gate he had donated to Daitoku-ji, provoking the fury of Toyotomi Hideyoshi and becoming one cause of Rikyu’s ritual suicide—remains one of the most dramatic events in Japanese history.

Over 20 sub-temples still line the grounds today, housing masterpieces of Japanese garden art including Daisen-in’s karesansui garden, outstanding screen paintings by the Kano school and Hasegawa Tohaku, and numerous fine examples of tea room architecture. This article provides a comprehensive guide to Daitoku-ji, tracing its history from founding to the present, covering must-see highlights, nearby attractions, and access information. Please step into the profound world where Zen and the Way of Tea intertwine.

Overview of Daitoku-ji

Daitoku-ji is the head temple of the Daitoku-ji branch of Rinzai Zen Buddhism, located in Murasakino, Kita-ku, Kyoto. Its formal name is “Ryuhozan Daitoku Zenji.” The mountain name is “Ryuhozan,” the founding priest was the Zen monk Shuho Myocho (Daito Kokushi), active from the late Kamakura to the Nanbokucho period, and the founder was Emperor Hanazono.

*Please check each sub-temple’s official information for visiting hours and fees.

Daitoku-ji is known as a “rinka” (literally “beneath the forest”) Zen temple—one that withdrew from the Kyoto Gozan ranking system established by the Muromachi shogunate. While temporarily listed among the Gozan, Daitoku-ji chose to distance itself from political power, forging its own path with a “practice-first” approach. This independence cultivated a distinctive spirit of integrity in its Zen practice, which became a key factor in attracting cultural figures like Sen no Rikyu.

The grounds cover approximately 90,000 square meters (about 2 Tokyo Domes), with the main buildings—imperial messenger gate, Sanmon (Kinmokaku), Buddha Hall, Dharma Hall, and Hojo—aligned in a straight line from south to north, exemplifying the classic Zen temple layout. Furthermore, 24 sub-temples are scattered throughout the grounds—among the most of any Zen temple in Kyoto. Each sub-temple preserves its own unique gardens and cultural properties, making it no exaggeration to say that the essence of Japanese culture is concentrated within a single temple complex.

Daitoku-ji also serves as the head temple of the Rinzai Daitoku-ji branch, overseeing approximately 200 affiliated temples nationwide. Zazen sessions and dharma talks are held throughout the year, and the tradition of Zen training continues vigorously to this day.

History of Daitoku-ji

1. Late Kamakura to Nanbokucho Period (1315-): Shuho Myocho and the Birth of “Practice-Oriented Zen”

Daitoku-ji’s history begins with the appearance of an extraordinary Zen monk. Shuho Myocho (1282-1337) was born in Harima Province (present-day Hyogo Prefecture), entered the priesthood young, and trained at Kencho-ji in Kamakura and Manju-ji in Kyoto. The encounter that would determine his destiny, however, was with Nanpo Jomyo (Daio Kokushi). Under Daio Kokushi’s guidance, Myocho dedicated himself to rigorous training, eventually attaining enlightenment and receiving certification from his master.

In 1315, Myocho established a small hermitage in Murasakino. This was the origin of Daitoku-ji. Initially just a small training hall called “Daitoku,” Myocho’s high virtue and strict Zen practice gradually built a reputation, attracting increasing numbers of monks seeking training and lay devotees. Particularly decisive was the deep devotion of two emperors—Emperor Hanazono (1297-1348) and Emperor Go-Daigo (1288-1339)—which proved pivotal to Daitoku-ji’s development.

In 1325, Daitoku-ji was officially established by imperial decree of Emperor Hanazono, with Myocho as founding priest. Emperor Go-Daigo praised Daitoku-ji as “the peerless Zen garden of our realm” and sought to place it high in the Gozan rankings. However, as the Southern Court declined amid the turmoil of the Northern and Southern Courts period, Daitoku-ji’s relationship with the Muromachi shogunate became complicated. Myocho himself held the conviction that “Zen should not pander to power,” and this spirit became the foundation of Daitoku-ji’s identity as a “rinka” temple.

Myocho passed away in 1337 at the age of 56. His final testament repeatedly emphasized “Do not neglect your training,” stressing the importance of devoting oneself to zazen and practice rather than pursuing authority or fame. This spirit has been inherited as Daitoku-ji’s Zen tradition for 700 years to the present day.

2. Muromachi Period: Ikkyu Sojun and the Establishment of Rinka Zen

The indispensable figure in Daitoku-ji’s Muromachi-period history is Ikkyu Sojun (1394-1481). Known affectionately as “Ikkyu-san” and even made into an anime character, Ikkyu was a real Zen monk who served as the 47th abbot of Daitoku-ji. Said to be an illegitimate son of Emperor Go-Komatsu, Ikkyu was known for his unconventional behavior and became legendary as a monk of “fukyo” (holy madness).

While many Zen temples submitted to shogunal authority under the Gozan system, Daitoku-ji withdrew from the Gozan rankings and chose the path of “rinka”—an independent Zen temple free from power. At the center of this movement was Ikkyu. He harshly criticized the formalized Zen of the Gozan temples, asserting that “true Zen exists neither in power nor in rank.” His unconventional behaviors—drinking sake, eating fish, living with a woman—are interpreted as expressions of rebellion against authority and formality.

When the Onin War (1467-1477) destroyed most of Daitoku-ji’s main buildings, Ikkyu, despite being 81 years old, devoted himself to the temple’s restoration. Appointed abbot by imperial decree of Emperor Go-Tsuchimikado, Ikkyu secured support from wealthy merchants and tea masters of Sakai to rebuild the devastated complex. Through this restoration effort, deep bonds formed between Daitoku-ji and Sakai’s merchants and tea practitioners—laying the groundwork for the later connection between Sen no Rikyu and Daitoku-ji.

Among those who came to study Zen under Ikkyu was the tea master Murata Juko. Juko learned the spirit of Zen from Ikkyu and incorporated it into the tea ceremony, establishing the foundation of “wabi-cha.” In other words, Daitoku-ji can be called the birthplace of Japanese tea ceremony. The lineage of Ikkyu → Juko → Takeno Joo → Sen no Rikyu is entirely bound up with Daitoku-ji’s Zen.

3. Azuchi-Momoyama Period: Sen no Rikyu and the Kinmokaku Incident—Tragedy of the Tea Saint

From the Sengoku to the Azuchi-Momoyama period, Daitoku-ji achieved unprecedented prosperity as the sacred site of the Way of Tea. The driving force was Sen no Rikyu (1522-1591). Born to a merchant family in Sakai, Rikyu studied tea under Takeno Joo before serving Oda Nobunaga and Toyotomi Hideyoshi, becoming known as “the greatest tea master under heaven.” Rikyu’s connection to Daitoku-ji was deep—he practiced Zen there and established his father Yohei’s grave at the sub-temple Juko-in.

In 1589, Rikyu donated funds for the renovation of Daitoku-ji’s Sanmon gate and, to commemorate its completion, placed his own wooden statue on the second floor. This gate, known as “Kinmokaku,” remains an important structure at Daitoku-ji today. However, this act would lead to Rikyu’s tragic end.

Daitoku-ji’s Sanmon was a gate through which both the imperial messenger and Shogun Hideyoshi would pass. Having Rikyu’s statue placed above meant that Hideyoshi would be passing beneath Rikyu’s feet—this was the interpretation that sparked the “Kinmokaku Incident.” In 1591, Hideyoshi ordered Rikyu to commit seppuku. While the Kinmokaku statue incident is cited as the direct cause, accumulated political tensions between Rikyu and Hideyoshi are also said to have been the underlying factor.

Rikyu took his own life at his Jurakuyashiki residence in Kyoto at the age of 70. His head was displayed at Ichijo Modori Bridge, and the Kinmokaku statue was reportedly placed to trample his severed head. The death of Rikyu—who through the Way of Tea pursued the ultimate in beauty and spirituality—remains one of the most dramatic and sorrowful events in Japanese history, continuing to move hearts. After Rikyu’s death, the relationship between Daitoku-ji and tea ceremony continued unbroken—Rikyu’s grandson Sen no Sotan deeply devoted himself to Daitoku-ji, and all three Sen houses (Omotesenke, Urasenke, and Mushakoji-senke) maintain Daitoku-ji as their family temple.

4. Edo Period: Maturation as the Sacred Site of Tea Culture

In the Edo period, Daitoku-ji emerged from the era of warfare and entered a period of cultural maturation in a stable environment. The bond with tea ceremony remained unshaken after Rikyu’s death, and the establishment of the Three Sen Houses solidified Daitoku-ji’s position as the “Sacred Site of the Way of Tea.”

Sen no Sotan (1578-1658), Rikyu’s grandson, deeply devoted himself to the Daitoku-ji Zen monk Seigan Soi, further deepening the “wabi-cha” that inherited Rikyu’s spirit. Sotan’s three sons founded Omotesenke, Urasenke, and Mushakoji-senke respectively, collectively known as the “Three Sen Houses.” All three maintain Daitoku-ji as their family temple, and the tradition of successive grand masters practicing Zen at Daitoku-ji continues to this day.

During this period, Daitoku-ji’s sub-temples were successively developed under the patronage of daimyo lords and wealthy merchants. Tea rooms were built, gardens designed, and screen paintings commissioned from top artists including the Kano school and Hasegawa Tohaku. Daitoku-ji’s role as an arts patron was significant throughout the Edo period.

Particularly noteworthy is the exceptional quality of Daitoku-ji’s tea room architecture. The “Bosenseki” tea room at Koho-an is renowned as a masterpiece of sukiya architecture favored by Kobori Enshu. Shinjuan preserves the remains of a tea room attributed to Murata Juko, allowing visitors to trace tea ceremony history to its origins. Touring Daitoku-ji is also a journey through the history of Japanese tea room architecture.

Under the Edo shogunate’s temple management policies, Daitoku-ji organized a system overseeing affiliated temples nationwide as head of the Rinzai Daitoku-ji branch. The Purple Robe Incident of 1627 created conflict between the shogunate and court, with Takuan Soho being exiled, but Daitoku-ji’s tradition of “never yielding to power” was upheld as a legacy of founder Shuho Myocho.

5. Meiji to Modern Era: Reassessment as a Treasure House of Cultural Properties

The anti-Buddhist movement following the Meiji Restoration significantly impacted Daitoku-ji. Under policies demanding confiscation of temple lands and return of monks to secular life, some sub-temples were abolished and precious cultural properties were dispersed outside the temple. However, the main buildings and many sub-temples were preserved through the determined efforts of successive abbots, and their cultural value came to be highly reassessed from the modern era onward.

The quality and quantity of cultural properties held by Daitoku-ji is astounding. National Treasures alone include the Hojo (including the Chinese-style gate), Daisen-in main hall, the Yohen Tenmoku tea bowl (one of only three National Treasure Tenmoku bowls) at the sub-temple Ryoko-in, and Muqi’s “Kannon, Monkeys, and Cranes” painting—a collection of masterpieces that shine brilliantly in the history of Japanese art. Important Cultural Properties number over 100, making it one of Japan’s greatest treasure houses of cultural properties for a single temple.

Today’s Daitoku-ji, with its 24 sub-temples, attracts many worshippers and culture enthusiasts as one of Kyoto’s largest Zen temple complexes. Four sub-temples are regularly open—Daisen-in, Zuiho-in, Ryogen-in, and Koto-in (*opening status varies by period)—with additional sub-temples accessible during special openings.

Monthly tea gatherings (“tsukigama”) are held on the 28th in connection with Rikyu’s memorial, along with regular zazen sessions. The function as a Zen training center remains vital, with training monks engaged in rigorous practice—a sight unchanged since founder Shuho Myocho’s era. In the quiet environment of Murasakino, Daitoku-ji, inscribing 700 years of history, remains an indispensable place for deeply understanding both Kyoto’s Zen culture and its tea ceremony culture.

Highlights and Recommended Spots

Here are the must-see spots at Daitoku-ji. Each sub-temple scattered across the vast grounds has its own unique charm, with more highlights than can be covered in a single day.

Daisen-in Karesansui Garden (Historic Site and Special Place of Scenic Beauty)

Daisen-in is one of the most famous sub-temples, and its karesansui garden is known as one of Japan’s representative dry landscape gardens alongside Ryoan-ji’s rock garden. It was founded in 1509 by the 76th abbot of Daitoku-ji, Kogaku Soko.

The garden’s greatest feature is the condensation of a grand landscape world within the narrow L-shaped space on the east and north sides of the Hojo. The east garden uses tall stone arrangements to represent deep mountain valleys, from which “water” (white sand) gradually widens as it continues to the north garden. In the north garden, the stream becomes a great river that expands and ultimately flows into the vast ocean. This garden is a “story of water”—condensing the grand journey of a single drop from deep mountains through streams and rivers to the sea within just a few dozen tsubo.

Notably, not a single drop of actual water is used in this garden. Composed entirely of white sand, stones, and moss, viewers nonetheless clearly perceive the “flow of water.” This technique of “showing what isn’t there” is deeply connected to the Zen concept of “ku” (emptiness) and embodies the essence of karesansui gardens.

Daisen-in is regularly open, and visitors may sometimes hear dharma talks from the abbot. These humorous talks are very popular, connecting Zen teachings to daily life in accessible ways—recommended even for those encountering Zen for the first time. Admission is ¥400 for adults; allow 30 minutes to 1 hour.

Sanmon “Kinmokaku” (Important Cultural Property)

Daitoku-ji’s Sanmon gate is a historic structure deeply connected to Sen no Rikyu’s tragic end, designated an Important Cultural Property. Known as “Kinmokaku,” the name derives from the Zen phrase “kinmo no shishi” (golden-maned lion), comparing an enlightened master to a lion with a golden mane.

The gate’s history begins with the construction of its first floor in 1529. The second floor remained unfinished for about 60 years until Rikyu donated funds in 1589 to add it. Rikyu celebrated its completion by placing his own wooden statue on the second floor—an act that would provoke Hideyoshi’s wrath.

Take a careful look at the gate from the front. The unique architectural style fusing first-floor Japanese style with second-floor Zen style is distinctive among Japanese gates. The hip-and-gable roof with tile is approximately 17 meters tall. Looking up from below, one cannot help but imagine what once sat atop this gate in Rikyu’s time. The second floor is normally closed, but the very existence of Kinmokaku stands as a living witness to Daitoku-ji’s deep connection with the Way of Tea.

The pine-lined approach before the gate is one of the best spots to savor the serene atmosphere characteristic of Kyoto’s Zen temples. When passing through the gate, take a moment to feel the weight of history—both Hideyoshi and Rikyu once passed through this very gate.

Koto-in

Koto-in was built in 1602 by the Sengoku warrior Hosokawa Tadaoki to honor his father Hosokawa Yusai. As one of Rikyu’s foremost disciples, Tadaoki was known as a warrior well-versed in the Way of Tea, and his aesthetic sensibility is reflected throughout Koto-in.

Koto-in’s greatest charm is the beautiful space created by its approach and garden. The path from Daitoku-ji’s grounds to Koto-in is lined with bamboo and maple branches arching overhead like a green tunnel. During autumn foliage season, this approach is adorned with red and yellow fallen leaves, creating one of Kyoto’s most beautiful autumn scenes.

The garden before the study is a simple yet deeply evocative space with maples placed on a carpet of moss. The stone lantern in the center of the garden is said to have been received by Tadaoki from Rikyu, who had received it from Hideyoshi—an important relic of tea ceremony history. At the back of the garden lies the grave of Tadaoki and his wife Gracia (Hosokawa Tamako), with a Rikyu-associated stone lantern as the gravestone. This place where the tragic life of Gracia—also known as a Christian—and the spirit of Rikyu’s tea merge in one space evokes a deep melancholy of Japanese history.

Koto-in has recently reopened for viewing after extended restoration work. We recommend checking the latest opening status in advance. Admission is ¥400 for adults.

Zuiho-in

Zuiho-in was founded in 1535 by the Christian daimyo Otomo Sorin. Among Daitoku-ji’s sub-temples, it is rare for its connection to Christianity, and its gardens are said to contain hidden Christian motifs.

Zuiho-in features two gardens by Shigemori Mirei. The south-side “Dokuzatei” is a dynamic karesansui with rugged stone arrangements representing Mount Horai. The sand ripples suggest rough seas, and combined with the powerful stonework, they convey the “dynamic” energy of Zen.

The north-side “Kanmintei” has an intriguing element linked to Christianity. Viewed from above, the stone arrangement forms the shape of a cross. This is said to be an intentional design by Shigemori in tribute to Otomo Sorin’s Christian faith—a globally rare garden fusing a Christian symbol with Zen karesansui.

Zuiho-in is regularly open and can be visited in relative quiet. Admission is ¥400. Sitting on the Hojo veranda and slowly appreciating Shigemori Mirei’s gardens offers a luxurious respite from the bustle. Comparing with Tofuku-ji’s “Hassō no Niwa” to appreciate the breadth of Shigemori’s style is also enjoyable.

Juko-in (Special Opening Only)

Juko-in is Sen no Rikyu’s family temple, built in 1566 on the occasion of his father Yohei’s 50th memorial. Rikyu’s own grave is here, making it one of the most important sacred sites for tea ceremony practitioners. The graves of successive grand masters of the Three Sen Houses are also located here.

Juko-in’s greatest attraction is the Hojo screen paintings (National Treasure) by Kano Eitoku and his father Shoei. Eitoku’s “Flowers and Birds” is renowned as the supreme masterpiece conveying the late-Muromachi Kano school style, with pine, plum, cranes, and monkeys painted on gold leaf that overwhelm viewers with brushwork still bursting with life after approximately 460 years. Long deposited at the Kyoto National Museum, recent special openings have provided opportunities for viewing within the temple itself.

Juko-in also preserves tea rooms “Kanininseki” and “Masudokoseki,” attributed to Sen no Rikyu. These tea rooms, embodying the spirit of “wabi-cha” that Rikyu pursued, condense infinite spiritual worlds within spaces of just two to three tatami mats. Experiencing these spaces—the origins of tea room architecture—naturally reveals why Rikyu was drawn to Daitoku-ji’s Zen.

Juko-in is normally closed and can only be visited during special openings. Admission during special openings is approximately ¥2,000 (varies by period)—higher than other sub-temples, but the opportunity to view both National Treasure screen paintings and Rikyu-associated tea rooms simultaneously is extremely precious. We recommend regularly checking Kyoto’s special opening information.

Nearby Attractions

Kinkaku-ji (Rokuon-ji)

About 10 minutes by bus from Daitoku-ji, Kinkaku-ji (official name: Rokuon-ji) is one of Kyoto’s most famous landmarks. The gold-leaf-covered Shariden reflected in Kyokochi Pond is internationally known as part of the “Historic Monuments of Ancient Kyoto” World Heritage Site.

While Daitoku-ji embodies the Zen qualities of “wabi” and “stillness,” Kinkaku-ji symbolizes the “splendor” of the third Muromachi shogun Ashikaga Yoshimitsu’s glory. Visiting these two contrasting Zen temples on the same day lets you experience the diverse expressions of Japanese Zen culture. The austere, spirited Zen of Daitoku-ji versus the gorgeous beauty of Kinkaku-ji—that such different expressions could emerge from the same Rinzai Zen school speaks to the profound depth of Japanese culture.

The recommended plan is to tour Daitoku-ji’s sub-temples thoroughly in the morning, then take a bus to Kinkaku-ji. Kinkaku-ji admission is ¥500 for adults, open 9:00-17:00.

Imamiya Shrine

Just a 3-minute walk from Daitoku-ji’s east gate, Imamiya Shrine is a unique shrine known for blessings of “tama no koshi” (marrying up). Named for the story of Keishoin, mother of the fifth shogun Tokugawa Tsunayoshi, who rose from a greengrocer’s daughter to the shogun’s mother, many visitors come to pray for good matches and career advancement.

The greatest pleasure of visiting Imamiya Shrine is the two “aburimochi” shops on the approach. Ichiwa and Kazariya, with histories of over 1,000 and 400 years respectively, serve a simple sweet of small rice cakes coated with kinako flour, skewered on bamboo sticks, charcoal-grilled, and drizzled with white miso sauce. Ichiwa is said to be Japan’s oldest wagashi shop, and it’s the perfect spot for a rest after visiting Daitoku-ji.

Since Daitoku-ji and Imamiya Shrine are virtually adjacent, visiting them as a set is the standard course. After the quiet of the Zen temple, enjoying the fragrant aroma of aburimochi and the lively approach—this rhythmic stroll is the definitive route for fully savoring the Murasakino area’s charm.

Arashiyama Area

About 40 minutes from Daitoku-ji by bus and train, the Arashiyama area in western Kyoto is one of Kyoto’s premier tourist destinations, famous for the Togetsukyo Bridge and Sagano’s bamboo grove. The area offers natural beauty in all seasons, with autumn foliage and spring cherry blossoms being particularly spectacular.

Arashiyama features historic temples and shrines including Tenryu-ji, and combined with Daitoku-ji’s Zen culture, you can experience Kyoto’s diverse cultural heritage. Learning about Zen spirituality at Daitoku-ji in the morning, then strolling through Arashiyama’s natural beauty in the afternoon is an ideal plan for experiencing Kyoto’s “movement and stillness.” Arashiyama also offers diverse activities including rickshaws, bamboo grove paths, and the Sagano Romantic Train, providing different enjoyment from Daitoku-ji’s quiet contemplation.

From Daitoku-ji, take a city bus to Kitaoji Station, then transfer to the subway and Randen streetcar to Arashiyama. Enjoy the Kyoto cityscape from the window as part of your journey.

Access

By Train

The nearest station is “Kitaoji Station” on the Kyoto Municipal Subway Karasuma Line. From Kitaoji Station, transfer to a city bus for about 5 minutes, getting off at “Daitokuji-mae” bus stop right in front of Daitoku-ji’s main gate. On foot from Kitaoji Station, it’s about 15 minutes. From Kyoto Station, it’s about 15 minutes on the Karasuma Line to Kitaoji Station—relatively easy access.

By Bus

Kyoto City Bus is the most convenient access. From Kyoto Station, take routes 101, 205, or 206 and get off at “Daitokuji-mae” bus stop (about 30-40 minutes). From Shijo-Kawaramachi, routes 12, 205, or 206 take about 30 minutes. It’s about 1 minute walk from the bus stop to Daitoku-ji’s main gate. Note that Kyoto buses may be delayed due to traffic, so allow extra time.

By Car

About 30 minutes from “Kyoto-Minami IC” or about 25 minutes from “Kyoto-Higashi IC” on the Meishin Expressway. Daitoku-ji has paid visitor parking for about 50 cars (first hour ¥500, then ¥100 per 30 minutes). Parking can be congested during foliage season and special openings, so public transportation is recommended.

Recommended Access Route

The most recommended method is Kyoto City Bus. The “Daitokuji-mae” bus stop is right in front of Daitoku-ji, so you’ll arrive without getting lost. When visiting with Kinkaku-ji, City Bus Route 12 directly connects “Kinkakuji-mae” and “Daitokuji-mae” for efficient touring. Route 206 provides direct access from the Gion area.

Summary

Daitoku-ji is a Zen temple that could be called the wellspring of Japanese culture, where Ikkyu Sojun’s spirited Zen tradition and Sen no Rikyu’s tea ceremony culture are deeply intertwined. Across its 24 sub-temples, masterpiece karesansui gardens, Kano school screen paintings, and Rikyu-associated tea rooms remain, concentrating the essence of Japanese art and spiritual culture within a single temple precinct. The dramatic story of Rikyu and Hideyoshi symbolized by the Kinmokaku Incident is merely one facet of the profound allure of Daitoku-ji’s 700-year history.

Simply touring the regularly open sub-temples—Daisen-in, Zuiho-in, and Koto-in—can easily fill half a day, and visiting during special openings may reveal normally hidden cultural properties like Juko-in’s National Treasure screen paintings. If you wish to escape Kyoto’s bustle and immerse yourself in the serene world where Zen and the Way of Tea intertwine, please visit Daitoku-ji.

For those wanting to learn more about Kyoto’s Zen temples, please also check out our articles on Kennin-ji and Nanzen-ji. Each offers a different Zen world to discover.

Frequently Asked Questions