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UNIVERSITY of CALIFORNIA Los Angeles Faith UNIVERSITY OF CALIFORNIA Los Angeles Faith, Devotion, and the Transmission of Religious Knowledge: Ritual Learning and Kōshiki Performance in Early Modern Japan A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Asian Languages and Cultures by Matthew Robert Hayes 2020 © Copyright by Matthew Robert Hayes 2020 ABSTRACT OF DISSERTATION Faith, Devotion, and the Transmission of Religious Knowledge: Ritual Learning and Kōshiki Performance in Early Modern Japan by Matthew Robert Hayes Doctor of Philosophy in Asian Languages and Cultures University of California, Los Angeles, 2020 Professor William M. Bodiford, Chair This dissertation shows how early modern (1603–1868) Japanese Buddhist ritual performances created forums for the transmission of religious knowledge across lay and clerical divides within the Shingi Shingon school. Analyses of liturgical manuscripts, commentaries, temple records, and denominational scholarship reveal the emergence of registers of reception, or distinct levels of social, linguistic, and performative apprehensions of doctrinal knowledge, during the delivery of ceremonial lectures (kōshiki 講式) before mixed audiences at the Shingon temple Chishakuin in Kyoto. Ceremonial Lecture [on the Merits of] Relic Offerings (Shari kuyō shiki 舎利供養式), written by the medieval monk Kakuban 覺鑁 (1095–1143), drew in ii a variety of actors who participated in related ways. Laity witnessed hymnal versions of the ritual during the same performative sequence, scholar-monks repurposed the ritual as commentaries which circulated among novices, the ritual shared calendrical space with other ceremonies for clerical advancement, and it met new curricular concerns during periods of sweeping educational reform. In each of these cases, the Shari kuyō shiki offered opportunities for heuristic engagement among laity and clerics alike. This research shows how approaches to socially inclusive rituals can destabilize dominant tendencies to treat lay and clerical liturgical experiences as disconnected. In an effort to draw greater attention to false dichotomies that shape conceptions of “authentic” religious experience, this dissertation shows how the delivery of kōshiki offered not only performers and observers, but also readers, note-takers, publishers, and teachers opportunities to enact a religious and denominational discourse on a spectrum of experience. iii The dissertation of Matthew Robert Hayes is approved. Helen Rees Robert E. Buswell William M. Bodiford, Committee Chair University of California, Los Angeles 2020 iv This dissertation is dedicated to my parents, who have encouraged and supported me in all academic endeavors, even when they did not understand them. v Table of Contents Introduction………………………………………………………………………1 Aims and Goals of the Study…………………………………………………..3 Models for the Study of Buddhist Ritual Practice……………………………10 Models for the Study of kōshiki………………………………………………14 Relic Devotion in Japanese Buddhism……………………………………….18 Theoretical and Transregional Considerations of Devotion and Learning…...22 Chishakuin as a Site of Study………………………………………………...26 “Registers of Reception”……………………………………………………...31 Overview of Chapters………………………………………………………...34 1 The Contents of the Shari kuyō shiki and Shari wasan Introduction………………………………………………………………...…39 The Formal Characteristics of kōshiki and wasan……………………………45 Historicizing Ritual Performance: Methodological Challenges……………...47 Seeing, Hearing, Knowing: The Body and Ritual Experience……………….49 Thematic, Rhetorical, and Semantic Comparisons………………………...…55 Rhetorical Variance…………………………………………………………..59 Semantic Variance……………………………………………………………66 Conclusion……………………………………………………………………69 2 Ritual Performance in Socio-historical Context Introduction…………………………………………………………………...71 Ritual Protocols for Various Dharma Assemblies in the Esoteric Schools…..72 vi Chishakuin Devotees…………………………………………………………75 Accounts of the Performance of the Shari kuyō shiki and Shari wasan……...79 Conclusion……………………………………………………………………88 3 Scholastic Engagements with the Shari kuyō shiki Introduction………………………………………………………………...…93 Methods and Motifs…………………………………………………………..97 Gahō’s Interpretation of the Shari kuyō shiki…………………………….…101 Selection One: On the Shari kuyō shiki, lines 126–133……………………..101 Selection Two: On the Shari kuyō shiki, lines 24–27………………….……111 Gahō’s Makino-o mondō shō………………………………………………..119 Selection One: “[On the] Matter of Central Objects of Devotion” …………122 Selection Two: “[On the] Matter of the Eight-thousand Stick [Goma Ritual]” …………………………………………………………………………….…132 Conclusion………………………………………………………………..…137 4 Devotion, Ritual, and Monastic Education at Chishakuin Introduction…………………………………………………………….……140 Monastic Learning at Chishakuin………………………………………...…141 “Lecture Requiting the Benefits [of Kakuban’s Teachings]”…………..……145 The Integration of the Hōon-kō into Shingi Shingon danrin Curricula……..148 “Great Assembly on Dharma Transmission” …………………………….…150 Calendrical Links Between the Hōon-kō, Denbōdai-e, and Shari kuyō shiki……………………………………………………………………...…..157 Kakugen’s Sponsorship of Gahō’s Commentary on the Shari kuyō shiki…………………………………………………………………….……161 vii Conclusion……………………………………………………………...………166 5 Denominational and Pedagogical Engagements with the Shari kuyō shiki Introduction…………………………………………………….……………168 Shingi Shingon Doctrine and the Body of Empowerment…………….…….170 Commentary, Audience, and Reception……………………………….……176 Kakugen’s Ken-mitsu shō and Interactions with the Text…………………..179 Interactions with Gahō’s Shari kuyō shiki shō………………………………186 Conclusion…………………………………………………………………..196 Conclusion……………………………………………………………………..198 Notes……………………………………………………………………………208 Appendix: Table 1, Corresponding Shari kuyō shiki Line Numbering Between the Kōshiki Database (Text #40) and the Kōgyō daishi zenshū (vol. 2, pp. 1281– 1292)…………………………………………………..………………………..224 References……………………………………………………………………...238 viii List of Figures Fig. 1: Composite Schedule of Ritual Activity (Selections) at Chishakuin ix Acknowledgments The journey to the end of my PhD program has often felt like an extended ritual process. I have followed protocols at every turn, carefully navigated rites of passage at major junctions, and improvised when necessary. Like many ritual processes, my success has been due to the collective support of many people. I am eternally grateful to have been advised by Professor William Bodiford, whose academic rigor and attention to detail is unsurpassed in the field. I will never forget his sincere concern for his students and their success. I am also indebted to my other committee members, Professors Robert Buswell, Natasha Heller, Helen Rees, and Herman Ooms, for their thoughtful and important contributions to my research. I am grateful to have received guidance from Professor Torquil Duthie, whose professional advice has been indispensable. I also thank Professor Michaela Mross for her insightful remarks on my research at several early stages. I am profoundly indebted to Professor Mark Unno, who has provided warm guidance throughout many phases of my life, academic and otherwise. Archival research for this project was carried out from 2016–2017 thanks to generous support from the George and Sakaye Aratani Field Experience Scholarship. Though I was assisted by countless individuals while in Japan, I would like to acknowledge those with whom I had the most contact. My principal adviser, Professor Tomabechi Seiichi, provided patient instruction that has been instrumental for my understanding of Shingon Buddhism. I would like to thank Kenichi Kuranishi and Yoshizawa Hidetoshi for their administrative assistance x during my sponsorship at the Institute for the Comprehensive Study of Buddhism at Taisho University in Tokyo. I also owe immense gratitude to Professor Niels Guelberg for his genuine support in the early exploratory stages of this project, and for arranging an additional sponsorship at Waseda University. I would also like to express my sincere and heartfelt gratitude to the Senaha-Kishimoto Family for allowing my family to rent an apartment in the beautiful city of Ōji during my research tenure. I would like to acknowledge the staff in my home department of Asian Languages and Cultures, several centers and libraries at UCLA, and my graduate cohort. Shan Shan Chi-Au, Fatin Zubi, Tiffany Chen, and Jimmy Tang have provided unbelievable support and assistance over the years. Nöel Shimizu at the Terasaki Center for Japanese Studies has also been very helpful for my acquisition of funding for conference and research travel. I would also like to thank Japanese Studies Librarian Tomoko Bialock for her bibliographic support of my graduate research, especially while in Japan. Graduate students Eric Tojimbara, Dermott Walsh, Britt Marlowe, Meng Yin, Philip Hsu, Sungha Yun, Thomas Newhall, Lindsey DeWitt, and Caleb Carter have comprised an incredibly supportive cohort. Finally, I would like to thank my family. Members of both my own family and the Sykes family have been incredibly supportive. As for my children, it has been a profound experience to have been buoyed by their laughter over these last few years. Above all, none of this would have been possible without the unending xi confidence of my spouse, Allison. Her positivity and gentle support carried me through every moment of self-doubt and discouragement. xii Vita Matthew Robert Hayes received his BA in Religious Studies from the University of Oregon in 2006, where he
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