The ("circling the mountain") is an ascetic practice performed by Tendai Buddhist monks. The practice involves walking a route on Mount Hiei (the location of the Tendai school headquarters), the longest of which takes 1000 days to complete; all the while offering prayers at halls, shrines and other sacred places. History Sōō Kashō (831–918) is traditionally thought of as the founder of the kaihōgyō practice. Sōō was a Tendai monk who spent years performing ascetic practices on Mt Hiei and other nearby mountains. These practices were taken up by other monks and over centuries became the elaborate and highly structured system of kaihōgyō. During the earliest phase of kaihōgyō'''s history Tendai monks replicated Sōō by living austere and isolated lives in the mountains, however there was no formal system and monks could adapt their practice. From 1131 to 1310 kaihōgyō was characterised by pilgrimages to the Three Pagodas of Mt Hiei. From 1311 to 1570 kaihōgyō was characterised by pilgrimages throughout Mt Hiei. Since 1571 kaihōgyō has been characterised by practices centred on the kaihōgyō circuit of Mount Hiei. Quest for enlightenment Part of Tendai Buddhism's teaching is that enlightenment can be attained in the current life. It is through the process of selfless service and devotion that this can be achieved, and the kaihōgyō is seen as the ultimate expression of this desire. By the end of the practice the monks have achieved a form of identification with the emanation of Buddha known as Fudō Myōō (Acala). There are many serving priests at the temple on Mount Hiei, but very few of them have completed the 1000-day kaihōgyō. Abbots of Mount Hiei temple must complete 100-days of kaihōgyō. The 1000-day practice is an uncommon and specialized area of both ascetic and esoteric disciplines. The selection process for the kaihōgyō is after the first 100 days of practice, the gyōja (practice person) will petition the senior monks to complete the remaining 900 days. In the first 100 days, withdrawal from the challenge is possible, but from day 101 onwards the monk is no longer allowed to withdraw; historically he must either complete the course or take his own life. In contemporary times this is symbolic and the selection process ensures that those who embark on the practice will complete it. The mountain has many unmarked graves from those who have failed in their quest, although none date from either the