Annotated Bibliography: Kukai in Japanese Buddhism

Abe, Ryuichi 1999. The Weaving of Mantra: Kukai and the Construction of Esoteric Buddhist Discours. New York: Columbia Univ

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Kukai, the great priest in Buddhism is credited for having introduced and established esoteric or tantric Buddhism in the 9th century in Japan. In the article "The Weaving of Mantra" Ryuichi Abe evaluates Kukai and his profound contribution to the Japanese culture. Providing an approach that is radically new to studies of the history of early religion, combining discourse analysis, semiology, historical research and literary criticism, Abe assert that the significance of transmission of Kukai involving esoteric Buddhism in Japan does not lay in new sect foundation but instead in his establishment of general approach of language that is grounded in ritual speech by mantra. Kukai is embedded within social and political life fabric in 9th century in Japan which explains the way in which esoteric Buddhism played an essential role in several societal changes that took place in Japan starting from the increase of monasteries into the significant state powers up to the establishment of kana which was phonetic alphabet that was known as native (Abe, 1999). Just like Abe illustrates, the writings by Kukai and the new kind of discourse which people spawned also represent the transition of Japan from the ancient culture to medieval world thereby replacing Confucianism which was the nation's ideology. Abe starts by placing the life of Kukai in historical context representing medieval Japan as well as Ritsuryo state and then explores Kukai's interaction with the intelligentsia, Nara Buddhist, which was seminal in time of esoteric Buddhism. The author provides a discussion about magnum opus of Kukai and presents several Chinese and Japanese texts as primary sources which were previously unknown by the scholars of western language. Rather than tracing the thoughts of Kukai through the literal readings, Abe explores some rhetorical approaches that Kukai utilized in all of his works thereby providing sufficient meaning of his text to readers and his intended goals when establishing a discourse which resulted to transforming of the Japanese culture.

Abe provides a closer analysis of the claims by Kukai; the pattern changes from being complementary to be competing. Kukai thought about Esoteric Buddhism as being superior although Abe expounds on this triumphalism in the form of ritual powers instead of institutional conceit. Kukai had an understanding that he represented Buddhism in aberrant form. The exoteric ideas, rituals, and texts had for an extended period been part of the Exoteric Buddhism. The new taxonomy of Kukai about Esoteric made Shingon strand to stand apart from Nara fabric into two different ways: it had different lineage, and it was excellent for making preaching by Dharmakaya become accessible. Nara priests who were blinded because they lacked an esoteric form of viewing things could still be able to recognize that mandala, mudra, and the mantra was foreign as they were not familiar with exoteric tradition because they observed these aliens elements of Buddhism via the perspectives of exoteric paradigm which they had to be dismissed at once. The primary task by Kukai was not making the invisible to become visible but to bring a superior sensitivity to those things that were considered to be not making any sense. Kukai worked as a type of double agent in the process of gaining acceptance of infiltrating and finally overthrowing the rulership conceptions that were hegemonic Confucian. Abe argues against suggestion representing Kukai as conforming to Confucian order at the time he complied with the request by Emperor Junna to pray for rain by saying that he had infiltrated the Buddhist approach of text and language into the normative discourse of ritsuryo. Through conforming to Confucian order, Kukai did not aim at destroying the discourse that was existing on emperorship as a result of its content of Confucian but instead he attempted refiguring its trope in a manner that the Confucian ideology did not occupy the hegemonic position. For one to understand the language used by Abe about displacement and supplanting is that the word is characterized by dominance. It is not true that Shinto and Confucianism were not sources of the imperial legitimacy, but it is only that they were not known as dominant discourses.

Abe provides illuminating concepts about esoteric rituals, percepts as well as ordination. Abe analyzes the problematic writings about Kukai through insight that concern ritual and linguistic dynamics concerning mantras which have explicative roles. It is important to note that the significance transmission of Kukai involving esoteric Buddhism in Japan does not lay in new sect foundation in Japan Buddhism.

Abe, Ryuichi.1995." Saicho and Kukai: A conflict of Interpretation," Japanese Journal of Religious Studies 22/1-2: pg103-137

Kukai and Saicho are being the founders of Shingon schools and Japanese Tendai respectively. Both Kuki and Saicho grew to become influential institutions that are important even today. The two joined together in establishing esoteric Buddhism in Japan. For instance, Saicho was the one who prepared a way for Kukai so he would come to perform the initiation ritual of Mikkyo for high priest in Nara Buddhist creation. In the journal " Saicho and Kukai: A Conflict of Interpretations," Abe seek to explain the historical process in which the relationship between Kukai and Saicho ended by looking at the differences among the strategies that Kukai and Saicho endorsed in the effort to establish Mikkyo ritual in Japan. The significant difference was that while Saicho was determined to integrate Mikkyo into Tendai school, Kukai on the hand presented the difference between exoteric Buddhism thus he presented Shingon as not a different sect, but it was instead a new movement representing Buddhism that was independent of the institutional approach of schools that existed including Tendai. Kukai listed Saicho as the first initiate of Shingon initiation which showed that both Matrix and Diamon initiations were to be performed to respond to the personal request of Saicho.

Abe argues that it is as a result of the variation that made the relationship between Kukai and Saicho to be viewed as to have been built from the weak foundations and it remained much strained than it had been postulated previously. Abes argues that through studying of this element of the relationship between Kukai and Saicho help in understanding the intrinsic connection existing between the religious philosophies and historical developments that were advanced by Kukai and Saicho. It has been known traditionally in Tendai School which Saicho developed that Saicho had established an interest in the Mikkyo ritual before he visited China and that he was already having studies of esoteric Buddhism hence it was among the initial goals about his expedition (Abe, 1995). However, most of the research that is done in Tendai Schools shows that the interaction of Saicho with Mikkyo was accidental.

Saicho made a trip to visit China with the objective of bringing authentic transmission of Dharma lineage to Japan. In the last month of his journey, Saicho visited Yueh-chou with the aim of collecting other Buddhist texts. Saicho was able to successfully bring back the entire ritual instrument, esoteric deities' illustrations and 38 Mikkyo books that included Sanskrit. Among the four transmissions that Saicho received, the most important one as Shun-Hsiao as it gave him with the firm foundation regarding his efforts of trying to incorporate the Mikkyo ritual within the program of training that he would include in the Tendai School that he had newly established. Abe helps the reader to understand that the two main traditions contained in the Mikkyo rituals were mainly borrowed from India to China at the period of mid-Tang. The document of Dharma transmission which was given to Saicho was used to describe mandala. The records further prove that Saicho had been initiated into Diamond Mandala that comprised 37 significant deities that represent the five specific Buddha families. The same document is the one that is used to provide list disciples.

Kitagawa.Joseph. 1976, "Kukai as Master and Savior." In the biographical Process, edited by Frank Reynolds and Donald Capps(The Hague) pg319-337

The Buddhism students were already familiar with Kukai as the founder of an esoteric sect or Shingon in Japan. Kukai is credited as the one who helped in the transmission of Buddhism's esoteric tradition that originated from China, and it made a significant contribution to both the cultural life and religious life of many people in Japan. In the entire lifetime of Kubai, he was attributed as a towering figure regarding spiritual perceptions, religious leadership and in scholarship. After Kukai died, his title has remained to hold a unique place in all of the Japanese Buddhists (Kitagawa, 1976). Additionally, even in today, the memory of Kukai remain to live in all individuals across the country. Many people have grown knowing that his name is meant to be used as household word even in the places that are remotest not only being a saint but also as a poet, preacher, sculptor, inventor, scholar and a great explorer. It is significant for people to understand that throughout the history, Kukai not t the only patriarch who was provided the name Daishi. However, in the entire period, Kukai was perceived as being Daishi through his excellence. Furthermore, in front of the eyes of Kubai that were believed to be faithful, Kukai was rendered as being a great master as he had adequately acquired many secrets that be used during the teaching of the expected behaviors that were right in front of Buddha. Many people in Japan believe that Kukai deserves to be called semi-divine savior as he represents a figure that is highly valued hence worthy of worship and adoration. The author helps the reader to note that many people in Japan who believe in Buddhism and understand its history know that Kubai never died and they have a strong faith that he is still walking across different parts in Japan. Although they disguise representing pilgrim which is meant to assist those who require his assistance in terms of dealing with their spiritual growth and guidance of the expected cultural behaviors that are right in Buddhism. There are some significant questions that many in Japan raise concerning such belief that characterize that Kukai has never died and he has still retained his influence over the people although he existed a long time ago. While one is figuring out who Kukai is, many perceive him as being made up of many factors that describe all his actions towards introducing esoteric Buddhism in Japan.

However, there is some doubt that several individuals have concerning the belief that Kukai was seen as a remarkable person who mainly reflected various cultural and religious ethos during his time even though he transcended his environment. Kukai was known to be a well-learned patriarch and master as a result of having acquired proficiency and understanding in many rituals performed at the doctrines as well as intricating the practices that represented esoteric practices.

The book is relevant since it helps one to understand that at the time when Kukai was born there was the disintegration of the Nara culture. After Kukai was born, he was not aware that his destiny was to spend time during his adulthood and childhood at the time that was critical in the Japan history. The influence of the Chinese civilization that had started to get its way into Japan during the 6th century resulted in transforming several elements of the Japanese culture and community. The introduction of classical learning and...