. esoteric buddhism and the tantras in east asia 15
- Practice
As with ideology and doctrine, practices vary between being precise
and imprecise demarcations of esoteric Buddhism. Some practices
seem to be uniquely esoteric Buddhist, e.g., abhiṣeka, homa, and aji-
kan. The three sets of vows (monastic, bodhisattva and tantric)
constitute a kind of bridge, including as they do aspects common to all
other forms of Mahāyāna, but also aspects that are unique to esoteric
Buddhism. Other kinds of practices found in esoteric Buddhist insti-
tutions, such as confessionals, memorial services and other monastic
activities, while part of general Mahāyāna practice, do have an impor-
tant role in the institutional life and because of this context take on a
different hue—a memorial service being conducted before a represen-
tation of Acalanatha Vidyārāja (Fudō Myōō ), for example.
One also finds practices being undertaken as part of esoteric Bud-
dhism that are common to popular or folk religious forms, such as for
example, cold-water austerities. Similarly, there are hybridized forms
of practice. The homa has been adapted into Shugendō in the form of
the saitō goma , Conversely, interaction with Daoist devo-
tions to the Northern Dipper led to the creation of a Northern
Dipper homa.^30 - Praxis
Most frequently one finds practice being treated as something separate
from ideology and doctrine. While this may serve some analytic pur-
poses, it needs to be understood that the division between thought and
action, which is both presumed and reinforced by separate treatment,
is an artificial one (Bell 1992). While it does seem to be the case that
not all practices are supported by explicit doctrine, and not all doc-
trine finds expression in practice, an argument may be made that it is
the unique constellation of practice and doctrine/ideology that creates
esoteric Buddhism. Thus, although as a practice the Shikoku pilgrim-
age is similar to any other pilgrimage, and its ideological base is the
widely shared idea of stages on the path to awakening, as a praxis it is
constituted by a uniquely esoteric constellation of practice and ideol-
ogy. To uncritically accept a theoretical view that separates thought
(^30) For a discussion of some of these interactions see Capitanio, “Esoteric Buddhist
Elements in Daoist Ritual Manuals of the Song, Yuan, and Ming,” in this volume.