Eison, Monkan, and the cult of founders in medieval Japan: on the construction of narrative and material selves in East Asian Buddhism
This article addresses the viability of constructions of a narrative self in light of the Buddhist doctrine of no-self by examining Eison (or Eizon; 1201–90), founder of the Shingon Ritsu movement; his grand-disciple Monkan (1278–1357); and their involvement in the cult of founders in medieval Japan...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge, Taylor & Francis Group
2021
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| In: |
Studies in Chinese Religions
Year: 2021, Volume: 7, Issue: 4, Pages: 390-416 |
| Further subjects: | B
narrative self
B Autobiography B Saidaiji order B Eison (1201–90) B No-self B devotional cults B Esoteric Buddhism B living icons B Monkan (1278–1357) B Kamakura period (1185–1333) |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a This article addresses the viability of constructions of a narrative self in light of the Buddhist doctrine of no-self by examining Eison (or Eizon; 1201–90), founder of the Shingon Ritsu movement; his grand-disciple Monkan (1278–1357); and their involvement in the cult of founders in medieval Japan. The article begins by briefly establishing Eison and Monkan’s significance, then looks at Steven Collins’s distinction between systematic and narrative thought in Pali Buddhism. I suggest that this distinction helps clarify the relationship between the self of narrativity and of conventional truth versus the no-self of ultimate truth in Buddhist traditions across times and regions. Then, using Eison, Monkan, and the medieval cult of founders as a case study, I argue that even among scholar-monks actively engaged in such systematic exposition as that related to notions of no-self, the exposition is embedded within a broader devotional framework in which tensions between no-self and a narrative self largely dissolve. I conclude by suggesting that notions of no-self posed little impediment to Eison and fellow monastics’ promotion of a cult of founders that glorifies particular narratively and materially constructed ‘selves.’ | ||
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