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Shrine on the grounds of Saidai-ji to perform a Hōsan rite of thanks for having been protected from potential harm. Just as Eison concluded the ritual, powdery white snow fell from the sky, transforming the scene into one of breathtaking beauty. Seen as an omen, Eison made a tea offering at the front
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to intervene and disperse the
Mongolian invaders to foreign lands. By good fortune, the invading ships capsized and Japan avoided calamity. Following this event, on the final and sixteenth day of the New Year's Mishihō ritual for the protection of emperor and state, Eison proceeded to the
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of the shrine as a display of reverence. After the tea was dedicated to the deity, it was offered to the crowd gathered before the shrine. Due to the large numbers, Eison used a huge tea bowl to distribute the tea to all present. This is the origin of Saidai-ji's Ōchamori tea rite.
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that uses over-sized tea utensils. The story goes that in the year 1281, Eison received an imperial order to conduct prayer rites for Japan's protection against the second attempted
Mongolian invasion. Eison responded with rituals inciting
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sect. Saidai-ji prospered under his governance, receiving increased donations and revenue despite Eison's vows of poverty. In later years, Eison also accepted donations of land from the
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Eison; Quinter, David (2007). "Votive Text for the
Construction of the Hannyaji Mañjuśrī Bodhisattva Statue: A Translation of "Hannyaji Monju Bosatsu Zō Zōryū Ganmon"".
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90:, in which he performed esoteric rituals to repel the invaders. In honour of this, his disciples commissioned one of the earliest examples of a
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had been lost by this point in time, Eison decided to self-ordain, and along with three companions performed his own ordination ceremony at
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Eison; Quinter, David (2007). "Account of the Origin of the
Hannyaji Mañjuśrī: A Translation of "Hannyaji Monju Engi"".
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Vows for the Masses: Eison and the
Popular Expansion of Precept-Conferral Ceremonies in Premodern Japan
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67:, he made the decision to become a fully ordained monk. However, since the process of ordination in
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After spending some years as a travelling priest, Eison returned to Saidai-ji and founded the
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Eison entered religious training when he was eleven years old, studying initially at
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Eison is known as the founder of the Ōchamori tea rite, an unusual variation of the
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In 1273, 1275 and 1280, despite his advancing years, Eison made pilgrimages to the
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110:. After his death in 1290 he was given the posthumous title Kosho Bosatsu (興正菩薩).
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From
Outcasts to Emperors: Shingon Ritsu and the Mañjuśrī Cult in Medieval Japan
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Robert E. Buswell Jr.; Donald S. Lopez Jr. (24 November 2013).
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A Social
History of the Ise Shrines: Divine Capital
227:Living Images: Japanese Buddhist Icons in Context
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224:Robert H. Sharf; Elizabeth Horton Sharf (2001).
138:List of National Treasures of Japan (sculptures)
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94:(portrait of a living monk), sculpted in wood.
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251:Mark Teeuwen; John Breen (9 February 2017).
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176:. Princeton University Press. p. 280.
230:. Stanford University Press. p. 122.
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257:. Bloomsbury Publishing. p. 77.
173:The Princeton Dictionary of Buddhism
282:. Tokodō Shuppan 東京堂出. p. 13.
101:, where he presented copies of the
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280:Tea Tales (Sadō no Itsuwa 茶道の逸話)
395:Kamakura period Buddhist clergy
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197:David Quinter (12 June 2015).
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63:. At the age of 34, while at
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203:. BRILL. pp. 135–136.
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278:Kuwata, Tadachika (1999).
88:Mongol invasions of Japan
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380:Japanese Buddhist clergy
84:Retired Emperor Kameyama
358:(subscription required)
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353: – via
325: – via
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115:Japanese tea ceremony
48:monk who founded the
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366:, Numen 56 (1), 1-43
362:Meeks, Lori (2009),
337:Monumenta Nipponica
309:Monumenta Nipponica
44:(1201–1290) was a
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264:978-1-4742-7281-0
237:978-0-8047-3989-4
210:978-90-04-29459-2
183:978-1-4008-4805-8
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154:References
143:Byakugō-ji
120:Aizen Myōō
61:Kongōbu-ji
148:Hannya-ji
75:in 1236.
65:Saidai-ji
22:Saidai-ji
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52:sect.
355:JSTOR
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107:Sutra
33:Eison
284:ISBN
259:ISBN
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92:juzo
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162:^
39:叡尊
26:NT
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