1 00:00:14,770 --> 00:00:22,940 Russian to introduce. Talk to me about and then we have our study of Japanese Buddhism. 2 00:00:22,940 --> 00:00:29,230 That's several Japanese universities and local university and Harvard University. 3 00:00:29,230 --> 00:00:38,570 This may interests concerns the connexion between what is a state charging doctrine and ritual that he taught at University of Leeds. 4 00:00:38,570 --> 00:00:50,590 Inconsistencies in of Japanese Tourism at McGill University published several articles on modern Japanese rituals and just 5 00:00:50,590 --> 00:01:03,070 sovereignty and skirts that use finishing touches on the history of conflict with Simple to be submitted in summer 2021. 6 00:01:03,070 --> 00:01:09,200 It. Yes. Good morning, everyone, and I from Quebec and Canada. 7 00:01:09,200 --> 00:01:18,630 So, first of all, thank you for having me. I'm just going to share screen with my presentation. 8 00:01:18,630 --> 00:01:31,400 There you go. OK, so the title of my presentation is tracing the esoteric, esoteric in pre-modern Japanese dharma assemblies. 9 00:01:31,400 --> 00:01:36,650 I should point out that I'm just going to. 10 00:01:36,650 --> 00:01:45,690 Collapsed is because otherwise I can't see my own. One moment. There you go. 11 00:01:45,690 --> 00:01:58,410 Yes. So I is actually part of a book project about the ritual history of one of pre-modern Japan's largest temples. 12 00:01:58,410 --> 00:02:03,600 So today's presentation is mainly taken from this book manuscript that I'm preparing, 13 00:02:03,600 --> 00:02:12,360 and I mainly want to talk a little bit about the similarity assembly, which is a large, 14 00:02:12,360 --> 00:02:14,730 would I say, doctrinal debate, 15 00:02:14,730 --> 00:02:23,460 which basically was formed in the seventh and eighth century and got fixed at COFCO Du Temple in air from the beginning of the ninth century. 16 00:02:23,460 --> 00:02:32,220 This is a ritual which has a very long history and actually only died out about 1000 years after its foundation in the late Edo period, 17 00:02:32,220 --> 00:02:36,720 so 17th 18th century. Now, in terms of texts, 18 00:02:36,720 --> 00:02:47,520 I would like to say a little bit more about the ritual manual that was used to records this ritual and basically preserve it for posterity. 19 00:02:47,520 --> 00:02:55,560 And that is the ultimate Xi Day, or, as I translated, the proceedings for the S.M.A.R.T assembly. 20 00:02:55,560 --> 00:03:06,960 Now, one of the problems in talking about pre-modern Japanese Buddhism is undoubtedly the category of the exit Eric and the esoteric. 21 00:03:06,960 --> 00:03:11,760 Now, the exothermic and the esoteric has been seen by several Japanese historians. 22 00:03:11,760 --> 00:03:23,700 For example, could Tokyo as the religious and ideological underpinning of the Japanese states throughout the Han and Kamakura periods. 23 00:03:23,700 --> 00:03:36,570 However, the problem is that, as I discussed also in my future book is that from a point of view of institutional developments and lineage, 24 00:03:36,570 --> 00:03:42,060 it is very clear that this esoteric, esoteric identity is present. 25 00:03:42,060 --> 00:03:50,220 The problem occurs, however, once we enter the ritual realm and when we look at the texts that are used in these rituals, 26 00:03:50,220 --> 00:03:59,120 and then it is much harder to trace this synthesis of esoteric and esoteric Buddhism. 27 00:03:59,120 --> 00:04:06,500 So we're dealing here with so-called debate rituals or wrong in the basic layout of this ritual 28 00:04:06,500 --> 00:04:13,280 consists of two high seats basically in front of a central triads in case of this temple. 29 00:04:13,280 --> 00:04:20,750 This is actually a meet, right? And then we have a doctrinal debate taking place between these two parties. 30 00:04:20,750 --> 00:04:29,030 The debate was witnessed by a representative of the court, the so-called imperial emissary and an audience of the Ministry of Monastic Affairs, 31 00:04:29,030 --> 00:04:40,040 which is a very large group that basically controls the day to day functioning of the Buddhist Sangha in pre-modern Japan. 32 00:04:40,040 --> 00:04:49,460 Now, the mean like if the assembly was part of a larger sets of rituals on both the level of the states and internally first, 33 00:04:49,460 --> 00:04:59,870 the assembly was one of the three southern assemblies whose lectureship was in theory, a requirement to proceed to the Ministry of Monastic Affairs. 34 00:04:59,870 --> 00:05:05,360 Now this ministry was founded in 624 under Empress Swickle, 35 00:05:05,360 --> 00:05:13,790 and the first appointee listed under in this ministry was the monk comes from Khuda at the rank of Sergeant. 36 00:05:13,790 --> 00:05:18,800 So this is actually a very high monastic rank. He was also in mind only monk. 37 00:05:18,800 --> 00:05:27,740 Now, as stated by Richard Ubbe, this ministry illustrates perhaps best the position of Buddhism during the editorial years, 38 00:05:27,740 --> 00:05:35,120 meaning a very confusion organisation of the state. In some, it was parts of the government bureaucracy, 39 00:05:35,120 --> 00:05:38,870 and its main purpose was to oversee the Buddhist community and ensure that the 40 00:05:38,870 --> 00:05:44,550 state's policies towards the temples and their monastics was carried through. 41 00:05:44,550 --> 00:05:45,810 Now, internally, 42 00:05:45,810 --> 00:05:55,050 the visual acuity assembly was one of many rituals that were linked quietly and led to the highest position of the Ministry of Domestic Affairs. 43 00:05:55,050 --> 00:06:00,550 The lecture of the Assembly in the study on the Mediaeval Female Activity Assembly, 44 00:06:00,550 --> 00:06:08,790 the Japanese historian Takayama Yuuki listed temples 12 large assemblies based on a text called the Gene Stone Gorky, 45 00:06:08,790 --> 00:06:17,610 which are personal notes of the Monk So. Now, in addition to these 12 large events that were all linked, 46 00:06:17,610 --> 00:06:24,850 Takayama also suggests six categories to talk about the temple's ritual events in general. 47 00:06:24,850 --> 00:06:34,980 Thus, he distinguishes between assemblies based on sutra reading Then Repentance Sutra lectures such as on the Lotus Sutra, 48 00:06:34,980 --> 00:06:41,460 debates on the similar gifts, sutra and sermons or support. 49 00:06:41,460 --> 00:06:47,790 Apart from that, we also have assemblies based on esoteric rituals such as a seven day issue Hope, 50 00:06:47,790 --> 00:06:53,700 which was taking place not at a temple, but at the Imperial Palace. 51 00:06:53,700 --> 00:07:01,620 Now, it is not known when exactly the proceedings of the similar guilty assembly was written, 52 00:07:01,620 --> 00:07:05,580 but it is plausible it was composed during the 14th century when the larger 53 00:07:05,580 --> 00:07:12,550 monasteries such as Tomodachi and Pochettino advocated a return to Orthodoxy. 54 00:07:12,550 --> 00:07:21,260 After 13, 36 in the 14th century, she got a when it started to rely on the emerging Zen schools and gradually a religious, 55 00:07:21,260 --> 00:07:29,530 spiritual and economic network was being formed that could replace the older but still powerful schools of now. 56 00:07:29,530 --> 00:07:30,130 I therefore, 57 00:07:30,130 --> 00:07:39,430 would argue that as a response to an increasing doctrinal and institutional pressure call for you thought it necessary to record or preserve. 58 00:07:39,430 --> 00:07:48,680 How would a similar guilty assembly was supposed to take place? Historically speaking, it is plausible that in the late Hayoung period, 59 00:07:48,680 --> 00:07:55,190 the assembly looked just like the event described in detail in these proceedings of the S.M.A.R.T assembly. 60 00:07:55,190 --> 00:08:01,410 But at the time the text was composed, it almost most certainly was not. 61 00:08:01,410 --> 00:08:06,720 In addition, the earlier versions of the ritual were likewise distinctly different. 62 00:08:06,720 --> 00:08:10,920 Simply put, a ritual is quite often presented as timeless. 63 00:08:10,920 --> 00:08:19,330 But in reality, it is part of the historical moment. The activity assembly is no exception to this rule. 64 00:08:19,330 --> 00:08:27,460 For example, despite being so-called esoteric ritual, the format shows also esoteric influence. 65 00:08:27,460 --> 00:08:38,490 In this sense, the ritual is illustrative of the esoteric, esoteric religious and institutional framework of the period. 66 00:08:38,490 --> 00:08:46,650 In addition, the hierarchy, as displayed by the official audience, likewise, is a reflection of the temple's internal structure. 67 00:08:46,650 --> 00:08:55,780 In addition to the external factionalism of the court and the relation between the latter and emerging forces on the periphery. 68 00:08:55,780 --> 00:09:06,520 Now in terms of format. So the volatility assembly was a seven day event and consisted of a morning and an evening part in both these parts, 69 00:09:06,520 --> 00:09:16,330 a lecture session debates took place a structure that continued for the first six days, totalling in 12 different debates. 70 00:09:16,330 --> 00:09:21,880 However, during the first five days, candidate debates were held as well. 71 00:09:21,880 --> 00:09:31,130 So Adam? After the assembly's daily and extra sequential debates took place at the residence of the imperial emissary, 72 00:09:31,130 --> 00:09:36,530 the so-called Japanese Chokshi Broadband Holding, for the first seven days. 73 00:09:36,530 --> 00:09:44,520 And this is a structure that seems to have settled on from the latter half of the period. 74 00:09:44,520 --> 00:09:53,480 I will now go through some of the statements of this text, the proceedings of the Duma or the hearing she died. 75 00:09:53,480 --> 00:10:01,370 The text says in the beginning, this is my own translation. At first day, at noon on the 10th day of the 10th month, 76 00:10:01,370 --> 00:10:08,330 the similar like assembly starts after the bell to assemble, as decreed by the Ministry of Monastic Affairs. 77 00:10:08,330 --> 00:10:14,560 After the monks have assembled the events, proceed in the following order. 78 00:10:14,560 --> 00:10:24,100 A procession on the right side, the imperial emissary, followed by the master of protocol and the others they line up while on the left side, 79 00:10:24,100 --> 00:10:31,600 the administrators, the provost, the secondary master of protocol and the vice abbot all lined up. 80 00:10:31,600 --> 00:10:40,300 Now, the beginning of the Assembly's procession, as recorded here in these proceedings, is consistent with diaries that we found of the same periods. 81 00:10:40,300 --> 00:10:45,790 For example, in the 11th century two, you keep composed by the court, you're Fujiwara. 82 00:10:45,790 --> 00:10:51,550 When etato in his description, we see the very same details confirmed. 83 00:10:51,550 --> 00:10:59,770 It seems, according to these diaries, that the members did indeed did indeed walk side by side, as indicated in the proceedings. 84 00:10:59,770 --> 00:11:07,930 But there was a clear distinction between the minister and the members of the Ministry of Monastic Affairs and Other Monastics, 85 00:11:07,930 --> 00:11:13,180 representatives of the ministry, but first followed by the main officiates of the ritual. 86 00:11:13,180 --> 00:11:21,880 And finally, the members of the official audience, presumably those who were not yet members of the ministry, so lower ranked monks. 87 00:11:21,880 --> 00:11:28,810 Important to note is that the procession reflected a distinction between Kafka or mind. 88 00:11:28,810 --> 00:11:34,870 Only monks and those from other temples, as shown in the other periods. 89 00:11:34,870 --> 00:11:43,060 For example, this is not a source from the Edo period caught you in my judgement of fate or the records of the origins of the S.M.A.R.T assembly. 90 00:11:43,060 --> 00:11:49,960 We read that the monks from COFCO took a path that led them west of the lecture hall, 91 00:11:49,960 --> 00:11:59,470 while all the others took a route that took them east from the hall, both parts of the procession that arrived in front of the entrance. 92 00:11:59,470 --> 00:12:05,950 The impure emissary, Saudi representative of the courts, likewise walked to the west of the hall. 93 00:12:05,950 --> 00:12:10,210 It is not clear when this custom of different routes started, but other MEPs, 94 00:12:10,210 --> 00:12:16,920 such as those still owned by COFCO today, show the same route for these different groups. 95 00:12:16,920 --> 00:12:22,140 So, in other words, amongst belonging to certain schools, certain lineages focussed, 96 00:12:22,140 --> 00:12:31,700 focussing on certain doctrines actually took a different route that led them to the actual ritual site. 97 00:12:31,700 --> 00:12:41,360 What you see here on the slide is basically a map of a 7th century copy of early a map still owned by Temple today, 98 00:12:41,360 --> 00:12:47,300 and it actually shows you the layout of the ritual site. 99 00:12:47,300 --> 00:12:55,040 The lecturer or the corgi and the reader or the Tokaji, so the lecturer to the left and the reader to the right, 100 00:12:55,040 --> 00:13:01,610 proceed to the hall under Appelant Queen, as depicted in a scene from the famous Castle Glass crawls. 101 00:13:01,610 --> 00:13:10,190 This is a very famous picture of school. Lecture would then proceed to the left and the reader to the right of the central image of worship. 102 00:13:10,190 --> 00:13:13,550 This isn't a mirror try. It's so on the map there. 103 00:13:13,550 --> 00:13:17,030 What you see indicate as zone is in fact a mirror. 104 00:13:17,030 --> 00:13:23,630 Try it, which is flanked by four heavenly kings, as shown by this scene. 105 00:13:23,630 --> 00:13:31,140 Both would sit next to two statues, one from the layman similar KFT taken from, of course, the similarity. 106 00:13:31,140 --> 00:13:39,380 Sutra is sitting to the left and another next to a statue of Manushi to the right. 107 00:13:39,380 --> 00:13:45,620 It is, of course, clear what this about. The setting of these statues and the position of the lecturer and the reader 108 00:13:45,620 --> 00:13:51,410 replicate the real debates between the two protagonists of the female Akiko Sutra. 109 00:13:51,410 --> 00:13:56,750 So the scene described in the Sutra is here basically copied in this ritual setting. 110 00:13:56,750 --> 00:14:01,580 Now, a map of female kitchen assembly is still owned by both. Today, as you see here, 111 00:14:01,580 --> 00:14:11,530 shows where the lecture and the reader will be seated and where the two statues are located in relation to the central image of worship. 112 00:14:11,530 --> 00:14:21,790 The text then continues as follows. How much is paid to the Buddha and a lecture and a reader take place in their House seats? 113 00:14:21,790 --> 00:14:29,060 The imperial mystery and the administrators reach the hall and are seated in front of the hall. 114 00:14:29,060 --> 00:14:31,430 Now in their diaries, for example, 115 00:14:31,430 --> 00:14:41,060 that one by Fujiwara on the menu today it is mentioned that the Abbott reaches his seat at this point also and takes it takes place there. 116 00:14:41,060 --> 00:14:48,410 These seats are located to the south of the altar, and the administrators are also seated next to the other ink, 117 00:14:48,410 --> 00:14:55,030 stones, rocks and so on are prepared for their use. 118 00:14:55,030 --> 00:15:02,200 The emissary is clearly shown by this image in the casual scrolls because it implies mystery is 119 00:15:02,200 --> 00:15:10,510 this figure in this actually black and confusion garb which is encircled here right in the middle. 120 00:15:10,510 --> 00:15:19,540 So he takes place outside of the hall, but facing the central image of worship the Emirates right there that you can see in the middle. 121 00:15:19,540 --> 00:15:24,610 This allows him to witness all being set by those on the high seats. 122 00:15:24,610 --> 00:15:32,910 So in other words, the debate, but also it places him right outside of the ritual sphere itself. 123 00:15:32,910 --> 00:15:38,760 By the way, the large gathering of people that you see in white and grey cloth, 124 00:15:38,760 --> 00:15:50,660 those are the lowest ranked monks of the temple, who also are seated mainly outside of the ritual sphere. 125 00:15:50,660 --> 00:16:01,220 The proceedings then give the following account of the events the provost strikes a gong twice and the counters start to 126 00:16:01,220 --> 00:16:10,640 chant while the administrators and the whole servants and circle the central image of worship and distributes flower petals. 127 00:16:10,640 --> 00:16:17,300 We know also from other sources that indeed a table with flowers for distribution was put behind the lecture. 128 00:16:17,300 --> 00:16:30,110 The names of the attending members of the highest ranked quarters and above are also proclaimed and recorded by two administrators. 129 00:16:30,110 --> 00:16:37,550 Alongside the counters, eight members of the official audience proceed to the central image of the Buddha. 130 00:16:37,550 --> 00:16:42,260 And meanwhile, all monks encircle the image as usual. 131 00:16:42,260 --> 00:16:46,670 You can see this official audience sitting here to the left. 132 00:16:46,670 --> 00:16:54,710 Those are these this large group of 40 monks dressed in black. 133 00:16:54,710 --> 00:17:04,340 Now, the number eight refers here to the Japanese to show where the spaces where the official audience will take place. 134 00:17:04,340 --> 00:17:10,190 Here, these eight monks line up probably in two rows in front of the central image, 135 00:17:10,190 --> 00:17:15,440 and together with the main counter, they will engage in a chanting ritual called a tale. 136 00:17:15,440 --> 00:17:21,230 Two types of chants take place, referred to as the Nikka Oil. 137 00:17:21,230 --> 00:17:33,960 And this implies the chanting of verses that request the harmony between the law of the Buddha and the mundane law or book possible in Japanese. 138 00:17:33,960 --> 00:17:42,900 At the Assembly's height, at the moment in, I would say, late 12th century, when this ritual was at the height of its size, 139 00:17:42,900 --> 00:17:50,550 there were 20 spaces located to the left of the central image, providing seating to 40 monks. 140 00:17:50,550 --> 00:17:59,400 So basically you have go attommy mutts that are all being divided into and each determined that is shared by two monks. 141 00:17:59,400 --> 00:18:08,070 So you have forty four rows of 10. There were seated and they can likewise be discerned in the image of the castle. 142 00:18:08,070 --> 00:18:15,180 Got scrolls, so you can see the image here. Also, these 14 monks, I do not talk about the colours actually of the. 143 00:18:15,180 --> 00:18:26,570 You can see that they all wear these black robes, but there are also in fact seated according to a certain hierarchy indicated by the colours as well. 144 00:18:26,570 --> 00:18:37,220 Now, these members of the official audience, they will chant. And when finished, also proceed to their seats, as depicted here. 145 00:18:37,220 --> 00:18:44,300 Now we come to the actual usage of of some doctrinal aspects and some texts during this specific ritual. 146 00:18:44,300 --> 00:18:48,980 The provost strikes have gone and the monster who disperses flour cease and they withdraw. 147 00:18:48,980 --> 00:18:54,050 Then the lecturer will read a eulogy in Japanese cubicle. 148 00:18:54,050 --> 00:19:05,660 While Ascribe or Tuki reports the event for the vice provost described as very important as he will actually record the performance 149 00:19:05,660 --> 00:19:17,870 of the monks who will engage in these debates after the Masters who disperse flowers have left the lecture and proclaims the eulogy. 150 00:19:17,870 --> 00:19:26,280 And now we see the start of the actual debates. Originally, there were morning and evening debates, and from nine hundred and thirty seven onwards, 151 00:19:26,280 --> 00:19:32,750 an additional debate session was added, which was held at the residence of the imperial emissary. 152 00:19:32,750 --> 00:19:38,210 Now important to note is that during these debates, monks always have to confront other temples. 153 00:19:38,210 --> 00:19:47,780 In other words, a COFCO monk belonging to the Mind Only School of Buddhism never debated one of his own temple. 154 00:19:47,780 --> 00:19:56,300 This custom is clear from twelfth and 12th and 13th century documents, which most frequently displayed your position also sung them. 155 00:19:56,300 --> 00:20:05,450 Or you could say Yoga Cha, Jonica or also Hegel, or yoga and other thumbsucker now Moonstar. 156 00:20:05,450 --> 00:20:14,570 Those description includes an interesting passage concerning the use of certain ritual implement by the lecturer while he does his duty, 157 00:20:14,570 --> 00:20:26,000 and this is a so-called Japanese nieuw which we cannot translate as a forger or thunderbolt. 158 00:20:26,000 --> 00:20:38,770 Now. Now we could basically come to the scene where we have these monks confronting themselves in a specific debate. 159 00:20:38,770 --> 00:20:46,870 What is interesting to note is that in addition to the script, we also have a monk who will perform the role of a judge in most cases. 160 00:20:46,870 --> 00:20:57,910 This was actually the abbot of the temple. In other words, who will assess the answers given by the participating monks of the debates? 161 00:20:57,910 --> 00:21:04,990 The proceedings to the text basically tells us the following the judge has entered the hall and reaches his seat. 162 00:21:04,990 --> 00:21:10,930 He calls the servant who then strikes the bomb after the lecture has finished as previously, 163 00:21:10,930 --> 00:21:15,580 the provost then proceeds to the southern site of the first row of the official audience, 164 00:21:15,580 --> 00:21:21,550 providing a box of manuscripts and then returns the candidates. 165 00:21:21,550 --> 00:21:27,940 So these are the monks that will participate in the debates. Proceed to the front of the Buddha image. 166 00:21:27,940 --> 00:21:37,330 The servant is summoned and basically the candidates boast three times takes place in front of the imperial emissary, 167 00:21:37,330 --> 00:21:43,270 while the servant brings a lamp basically to read the questions. 168 00:21:43,270 --> 00:21:47,920 The candidates then vows three times and reads the manuscript. 169 00:21:47,920 --> 00:21:51,370 The candidates will then ascend the high chair and at this time, 170 00:21:51,370 --> 00:21:59,790 the provost takes the manuscript and presents it to the judge, who as previously takes out one question. 171 00:21:59,790 --> 00:22:10,380 The candidates will read the eulogy, and at this time, the judge takes out a second, third, fourth and fifth question. 172 00:22:10,380 --> 00:22:18,420 He will stop after the fifth question after the scribe has read and summarised these questions. 173 00:22:18,420 --> 00:22:26,310 The candidate will then descend from the high chair. This marks the end of the third and last debate of the union right now. 174 00:22:26,310 --> 00:22:35,040 The candidate had to attempt to answer five questions previously prepared by the judge for most cases the Abbot and this 175 00:22:35,040 --> 00:22:44,880 question answer sessions were then followed by criticism followed by a so-called examiner or short issue in Japanese, 176 00:22:44,880 --> 00:22:51,120 after the criticism then would follow approval or disapproval by the judge. 177 00:22:51,120 --> 00:22:58,520 Now another source the so-called huge you your your show provides a more detailed account of the duties of the candidates. 178 00:22:58,520 --> 00:23:02,970 And here we can actually go into the details of what is actually being read 179 00:23:02,970 --> 00:23:07,740 what is actually being debated after the candidates entered the lecture hall. 180 00:23:07,740 --> 00:23:12,120 It goes to the front page, so much to the Buddha, and he returns to the original position. 181 00:23:12,120 --> 00:23:19,090 Standing in front of the desk with a short scroll he has to read has been put in place. 182 00:23:19,090 --> 00:23:26,350 Prior to reading the text enquires about the health of the judge and after he has put his hand in his sleeves, 183 00:23:26,350 --> 00:23:35,890 he holds up the scroll with his right hand. This act signals for the judge the start of the actual questioning. 184 00:23:35,890 --> 00:23:40,150 He then takes two sheets that the coverage of the scroll in his hand. 185 00:23:40,150 --> 00:23:50,680 What he does next, interestingly, depends on the kind of question in case of a question related to logic or email in Japanese. 186 00:23:50,680 --> 00:23:58,480 He holds one sheet between the space of his two lower fingers in case of a problem directly taken from the scooter, 187 00:23:58,480 --> 00:24:04,630 for example, a quote from the structure, the sheet is held between the two higher fingers. 188 00:24:04,630 --> 00:24:08,590 In addition, when holding a question of logic in his right hand, 189 00:24:08,590 --> 00:24:15,550 he has to hold the remaining sheets with the spaces between his fingers and his left hand. 190 00:24:15,550 --> 00:24:22,450 At this point, he can start answering the questions, and after having answered the question on the Souter, 191 00:24:22,450 --> 00:24:29,300 he places the sheet dealing with the switch off to the East and the ones dealing with logic to the West. 192 00:24:29,300 --> 00:24:36,800 After he has placed them in this manner, he takes office, sandals, lumps, climbs to his seat after having taken place. 193 00:24:36,800 --> 00:24:41,870 He then reads another eulogy that praises the appointment of the candidate. 194 00:24:41,870 --> 00:24:46,580 Then a question answer session starts with a question or the manger. 195 00:24:46,580 --> 00:24:50,990 And when the first question is finished, the Examiner verifies the answer. 196 00:24:50,990 --> 00:24:56,990 After the second question, there is a pause, but another verification takes place after the third question. 197 00:24:56,990 --> 00:25:06,710 A scheme that continues until a tense question during these 10 questions, answers and evaluations, the judge adds. 198 00:25:06,710 --> 00:25:16,280 Then his approval or disapproval. And we basically have these documents in which we have the questions of these centuries listed with just the score, 199 00:25:16,280 --> 00:25:22,130 you might say, at approval and disapproval by the abbot of the Temple. 200 00:25:22,130 --> 00:25:29,510 Now, a particular kind of evaluation document called to Korea Common provides us more information 201 00:25:29,510 --> 00:25:35,390 regarding the actual doctrinal content of this question answer sessions between the candidate, 202 00:25:35,390 --> 00:25:39,020 the questioner, the Examiner and the judge. 203 00:25:39,020 --> 00:25:50,640 The title refers to the title of these documents, refers to the judgement past toku or undecided yaku or failed the. 204 00:25:50,640 --> 00:25:54,470 Historian Takayama provides several examples of these documents, 205 00:25:54,470 --> 00:26:02,380 of which a once a version of the year thousand fifty six reveals as the contents of the debate in detail. 206 00:26:02,380 --> 00:26:03,440 That's here. 207 00:26:03,440 --> 00:26:14,350 The mystery was a certain Fujiwara close to a naka, and the lecture was a 42 year old also or might only monk from the quiz named d'Orsay. 208 00:26:14,350 --> 00:26:25,990 The candidates of that year were Mongan, aged 55, and the monk until age 25 told that she was represented by another monk called Vulcan. 209 00:26:25,990 --> 00:26:32,650 Now the question under evaluation was as follows transmitter of the lamp. 210 00:26:32,650 --> 00:26:37,180 Mongan from Oakajee also addressed the topic. 211 00:26:37,180 --> 00:26:48,370 Topic was the doctrine of consciousness only she could do more in detail the contradiction of the doctrine of the four kinds of aspects or she shoots, 212 00:26:48,370 --> 00:26:56,230 or 10 sheets or 10 questions provided he passed eight questions on the doctrine of consciousness. 213 00:26:56,230 --> 00:27:02,430 Only undecided two. So two questions that were not satisfactory. 214 00:27:02,430 --> 00:27:06,660 The other monks, Uncle and Rubin, received the same questions. 215 00:27:06,660 --> 00:27:14,760 The former having the same score, but the latter doing slightly better, nine passed and one just Typekit. 216 00:27:14,760 --> 00:27:26,190 Now, in order to show you what's the actual. Preparation entailed and what these monks were actually studying to participate in this ritual. 217 00:27:26,190 --> 00:27:35,100 So this is an interesting 16 not 15th century source, which was purchased by McGill three or four years ago. 218 00:27:35,100 --> 00:27:44,760 And these are actually manuals that the candidates and the monks participate in debates had to study prior to the ritual. 219 00:27:44,760 --> 00:27:54,630 You can see here basically that this is a handshake or an explanation of the answers for the evening session of the female Archivo assembly. 220 00:27:54,630 --> 00:28:03,090 Now, when you look at the content and the person who scanned, it actually skipped the orders, so the page to the left should actually be to the right. 221 00:28:03,090 --> 00:28:12,210 But anyway, so this is the table of contents and I'll see you around, OK and see if we just see something and white. 222 00:28:12,210 --> 00:28:16,920 Can you not see that we don't see in? So I'm sorry, OK? 223 00:28:16,920 --> 00:28:24,010 That's strange, it? 224 00:28:24,010 --> 00:28:33,770 One moment. I'm sorry. 225 00:28:33,770 --> 00:28:41,590 I think the problem is that when I click the link, I go to McGill's site and it probably doesn't share through Zoom. 226 00:28:41,590 --> 00:28:47,230 Is that possible? Yeah, here any sharing the PowerPoint, but if you got something else, you won't be tested. 227 00:28:47,230 --> 00:28:57,280 So maybe if you stop sharing this and then share the same show and it might be a bit awkward, but then it should work, not work very well. 228 00:28:57,280 --> 00:29:06,100 Anyway, what I just wanted to point out is that the basic when you look at the manual that monks had to use prior to participating in the 229 00:29:06,100 --> 00:29:17,440 ritual clearly shows us that the topics that were addressed are only mind only topics so esoteric topics they had to study eulogy. 230 00:29:17,440 --> 00:29:22,930 They had to study the basic text of cheat or genome in Japanese. 231 00:29:22,930 --> 00:29:27,220 And that's basically the way they had to prepare for these rituals. 232 00:29:27,220 --> 00:29:31,210 Now what is interesting is that I'm sorry, can you? 233 00:29:31,210 --> 00:29:37,760 Oh, so what is interesting? Can you see the slide? I'm sorry. 234 00:29:37,760 --> 00:29:46,050 Can you see the slide? Oh, OK. 235 00:29:46,050 --> 00:29:50,750 So it was a yes. I'm sorry, could you see the previous slide? I was. 236 00:29:50,750 --> 00:29:56,030 Yes, it was. It was. Yeah, that's right. We see that. OK, okay. 237 00:29:56,030 --> 00:30:04,400 So this basically was the the short passage. I also just just read you in which you can see that the topics that are addressed are 238 00:30:04,400 --> 00:30:12,050 clearly derived from the mind only corpus or yoga or also in Japanese fashion in Chinese. 239 00:30:12,050 --> 00:30:25,940 And there is no apparent esoteric context, or it was a topics included in the actual doctrinal content of the debates during the ritual. 240 00:30:25,940 --> 00:30:31,100 So this basically places us for a problem. 241 00:30:31,100 --> 00:30:39,890 So the overall context of the periods is being discussed as being a synthesis of esoteric, esoteric. 242 00:30:39,890 --> 00:30:43,790 However, when you look at the actual state ritual, 243 00:30:43,790 --> 00:30:52,790 when you look at the actual content of the topics being debated, only esoteric aspects basically appeared. 244 00:30:52,790 --> 00:31:05,840 Now does this mean that's the esoteric, esoteric only existence on the institutional level that it only exists on the level of lineages, for example? 245 00:31:05,840 --> 00:31:17,900 No, we actually have to look at a monk's overall education and career you might see to identify his esoteric and esoteric background. 246 00:31:17,900 --> 00:31:23,460 Now, one really fascinating example is that of the monk Koji Malashenko, 247 00:31:23,460 --> 00:31:34,460 who is a late 10th beginning of 11th century mind only monk and who clearly shows us a synthesis of esoteric and esoteric elements. 248 00:31:34,460 --> 00:31:42,320 Now, according to Mexico's background, can be traced back to a tool. In its first, he was a student of the esoteric lineage through COFCO. 249 00:31:42,320 --> 00:31:48,920 And second, he's also found in a lineage belonging to chengguan or esoteric Buddhism. 250 00:31:48,920 --> 00:31:55,880 Now, being in both an esoteric and an esoteric lineage, he became, interestingly, the patriarch of a new, 251 00:31:55,880 --> 00:32:03,020 esoteric, esoteric lineage, a centre for the combined study of Hustle and Shinhwa. 252 00:32:03,020 --> 00:32:14,850 He authored many hostile and shingled works, and Legend has it that he was also the one who developed a famous esoteric mandala in Japan mandala. 253 00:32:14,850 --> 00:32:16,470 An origin chronicle, you might say, 254 00:32:16,470 --> 00:32:27,880 Miss describes how she received a Mumbra from the sovereign and after the sovereign recovered from illness following singles prayers following is set. 255 00:32:27,880 --> 00:32:34,780 The emperor felt a beneficial effect of his dogma and said this mandala is for the salvation of all living beings. 256 00:32:34,780 --> 00:32:42,430 I was painted by my Jewish feet from now on, the master should again able to have all living beings benefit from it. 257 00:32:42,430 --> 00:32:51,040 Therefore, I bestow on this saint, so clergymen put you on a Shinkle the duty of practising the two words mandala. 258 00:32:51,040 --> 00:32:57,700 Now this short passage, in fact, shows us a sovereign requesting a ritual for the health of the sovereign and its people, 259 00:32:57,700 --> 00:33:02,770 and to the nation of the mandala and the impure request to practise on its place. 260 00:33:02,770 --> 00:33:09,150 Is this esoteric, esoteric monks actions within the context of state discourse. 261 00:33:09,150 --> 00:33:18,770 Sinkholes work. The explanation of the ritual procedures of the Lotus and the big swell seems to confirm his early study of hossler or yoga child. 262 00:33:18,770 --> 00:33:27,110 He states First I studied the teachings of Karachi and now I trace the steps of some of the above. 263 00:33:27,110 --> 00:33:31,790 Interestingly, you've run out of time. 264 00:33:31,790 --> 00:33:36,550 Maybe you travel. Yes. Yes. Just a few sentences. 265 00:33:36,550 --> 00:33:43,880 Interestingly, this personal statement mentions that it turns to the esoteric teachings after the study of also, 266 00:33:43,880 --> 00:33:50,720 which suggests he used esoteric for a better understanding of his earlier acquired knowledge of the esoteric. 267 00:33:50,720 --> 00:33:51,650 I will stop right there, 268 00:33:51,650 --> 00:34:00,890 but just to show you that the actual esoteric or doctrinal background of the monk proves the esoteric background of the actual ritual as well. 269 00:34:00,890 --> 00:34:05,534 Thank you.