. exploring the esoteric in nara buddhism 791
revival movement led by figures like Eison, Kakujō, Ensei, and Yūgon.
In 1236, at Tōdaiji’s Kenjakuin, Kakujō, Eison, Ensei, and Yūgon con-
ferred upon themselves what became known as the “self-administered
precepts” (jisei jukai ), a term found in the Sūtra of Brahmā’s
Net. A sincere confession and an extraordinary sign or vision (usually
in the form of a dream) were considered necessary validation of the
efficacy of the ritual and the conferred precepts.
The revival efforts of Kakujō and Eison that followed reconciled the
tension between the Nara precepts and the Tendai bodhisattva pre-
cepts. They also reflect an increasing esoteric influence on the precepts
and ritual associated with their conference. Relying on a number of
textual sources, they argued that separate ordinations (betsuju )
conferred the essence of the precepts (kaitai ) and the nature (shō
) of a monk (Groner 1995, 24). In addition to the more conservative
restoration efforts by monks such as Jōkei, Eison clearly thought of the
precepts in esoteric terms. He emphasized the indispensable nature of
the precepts, particularly their power to destroy sins and produce good
(metsuzai shōzen ), and he administered them widely to all
members of society. The precepts became a propagation tool by which
to establish Buddhism among the common people, a phenomenon that
Ienaga Saburō labeled the “religiousization” of the precepts (Ienaga and
Akamatsu 1967, 2:318). Eison eventually established an order at Said-
aiji, which flourished and embraced a broad spectrum of members.
It is also worth noting that Eison followed in the Myōe’s footsteps
in advocating the mantra of light, which he utilized to complement the
conference of the precepts. Eison instituted an annual seven-day ritual
assembly, the Kōmyō Shingon-e, which, as the name suggests, cen-
tered around the recitation of the mantra of light. This assembly grew
into a major event at Saidaiji and continues even to this day (Unno
2004, 36). As at Saidaiji, the mantra of light assembly that began as a
memorializing funerary rite to relieve karmic burdens in the afterlife
later became one of the most widespread practices of Shingon Bud-
dhism (Unno 2004, 38).
Conclusion
I have endeavored in this essay to explore the presence and impact of
esoteric Buddhism within the Nara establishment both before and after
Kūkai’s momentous journey to China. Employing a primarily descrip-
tive approach, I first reviewed the widespread presence of esotericism