. esoteric buddhism and monastic institutions 289
consecration arenas were opened throughout the capital city, in which
the emperors and their court officials received consecrations, and
commoners “walked on knees to learn the esoteric treasure,” resulting
in the unprecedented popularity of esotericism.^7 In addition to dem-
onstrating the popularity of esotericism and the support of the Tang
rulers, this remark by Kūkai carries one more noteworthy message. By
paralleling a typical palace chapel in the imperial palace complex with
the burgeoning of consecration arenas in the capital city, Kūkai in fact
highlights the close interplay between these two institutions.
It is now difficult to gauge the exact role esotericism played in the
transformation of this unique monastic institution—especially during
the reigns of Xuanzong (712–756) and Suzong (756–762) and during
the post-rebellion period (763–907). Fortunately, a sketchy report by
Ennin still provides some valuable clues. Ennin tells us that the cha-
pel located within the Longevity Basilica (Chang sheng dian )
was decorated with Buddhist images and sūtras and was supervised by
twenty-one “monks versed in chanting sūtras and dhāraṇīs” (jie chin-
ian seng , esoteric masters) who were selected from different
monasteries in Chang’an to serve terms there. These palace chaplains
constantly chanted dhāraṇīs and sūtras, continually performing ser-
vices through the day and night (Nittō guhō junrei gyōki, in BZ 72:
1.263b).^8
Partly due to the apparent similarities of its ideas and practices with
Daoism, esoteric Buddhism was able to help overcome the challenge
encountered by Buddhism as Xuanzong ascended the throne. Bud-
dhism was so deeply involved in Empress Wu’s (r. 690–705) usurpation
and the political infighting between Xuanzong and his aunt, Princess
Taiping (?–713), that Xuanzong, with full control of supreme
power following his successful coup d’état on the night of July 29, 713,
began adopting a series of harsh policies aimed at reducing the sang-
ha’s power. In particular, the scandalous relationship a “barbarian”
monk allegedly maintained with the princess had distressed (and per-
haps also embarrassed) the young monarch so much that he showed
(^7) Gō shorai mokuroku , T. 2161.55:1062c16–20. Kūkai’s memorial accom -
panying the catalogue is dated December 5, 806 (Gō shorai mokuroku, T. 2161.55:
1060c19).
(^8) One might wonder whether or not it is a pure coincidence that the number of
these palace chaplains matches exactly the total number of the supervisors of the two
consecration arenas within Daxingshansi (see above).