VIABILIDAD FINANCIER A Y MECANISMOS DE CONTROL PRESUPUESTARIO.

In the foregoing, I have attempted to trace the Shingon tradition of commentarial debate on the text Shōjigi by Kūkai between the early thirteenth and the early fifteenth century. By embedding the tradition in its historical context, I have suggested that commentarial texts do much more than merely interpret the Shōjigi. They function, at the same time, to justify doctrinal interpretations and address new matters brought about by the changing times. By doing so, they wove Shōjigi tightly into the doctrinal debates of their time. Additionally, a close inspection of the commentarial texts themselves revealed they were written and used as part of dangi lectures that served as an important part of the educational system for scholar priests. Question-and- answer sessions during these lectures raised problems about it and also connected the text to contemporary concerns that lay outside of the original text. Answers to these problems were developed over time and there is some evidence to suggest that it is possible that such matters became part of the tradition of transmitting Shōjigi

transmission. In the last chapter, I have tried to sketch a number of different ways in which commentators tried to make the text meaningful to their audiences. In short, I have proposed that commentarial texts interpret the Shōjigi, address (contemporary) doctrinal problems, are closely linked to verbal knowledge transmission, and propose a variety of different approaches to the text.

A number of additional observations can be made on the basis of the

conclusions drawn here that plausibly resonate with Shingon masshaku and perhaps even to some extent East-Asian commentarial literature at large.

Most importantly, the observation that commentaries were produced in close connection to the oral transmission of Dharma seminars may have methodological

consequences. As suggested, mondō-passages may be registrations of actual verbal exchanges and this requires a different reading strategy than if they had been text- rhetorical devices. Consequently, it is possible that commentaries contain quite a few statements that do not necessarily represent the views of the author. The academic student is then presented with the additional task of determining whether this is the case or not, regardless of the kind of approach and interest with which commentaries are approached. This implies that some adjustment to the presently prevalent

approaches in the study of Shingon commentarial literature may be necessary.

Moreover, when regarded from this historical perspective, there are new ways to answer the “why” questions regarding commentarial texts and their production. Why write them at all? Why produce so many? Why does one author write multiple commentaries? Why do scholars write commentaries on commentaries? And why is there such meticulous attention for the minutiae of nearly every word? Previous scholars have provided explanations by suggesting that this is because of reverence and respect for the main that is being explicated, as well as due to the high esteem in which commentaries were held. (Gardner 1998, 401) These concerns no doubt factor in when it comes to Shōjigi commentaries as well, but alternative answers can also be formulated based on the didactic purposes of exegetical texts, the driving force of “tradition”, and the contest for the superior interpretation.

In light of my observations a small contribution to the debate on Shingon hermeneutics and knowledge theory can also be proposed. Thus far Shingon

hermeneutics have been described as being a method of ritual practice (Kuroki 1979, 33-34), a means of philosophical speculation on the absolute (“interpretation for the sake of interpretation, Ibid.), or a method aimed at “salvation” (?) (Rambelli 2013). These are intriguing suggestions, but they do not yet seem to take into account the

type of textual exegesis carried out in commentarial traditions. However, as I have hoped to demonstrate here, such methods of exegesis exist and play an important role in the Shingon tradition at large: exegesis becomes a didactic method.

Within the confines of this study it was possibly to treat only a small fraction of the commentarial literature available, even in view of that available on Shōjigi alone. Further research could focus on a different period of Shōjigi commentary, flesh out the period treated here based on commentaries I did not have access to, explore the suggestion made here in other corpora of Shingon commentarial literature, or even explore similar question in other Buddhist traditions of commentary, such as in Tibet.

I have also made use of the opportunity granted by this study to emphasize two other points I find important. On the one hand to put the Shingon commentary on the map as a text-form deserving of more reflection and serious attention in the Anglophone field in particular. There is no normative interpretation of the Shōjigi. In order to better understand the history of the Shingon tradition, it is necessary to trace the different interpretations constructed instead of attempting to reconstruct the text’s original intention. From the approach I have proposed here, commentarial literature makes it possible to study this reception history and come to a more a nuanced understanding of Shōjigi’s place in Shingon’s historical development.

Furthermore, by unlocking a body of hitherto untreated - that is, in English - texts and unveiling how their interpretations vary, I have attempted to illustrate the great wealth of ideas and interpretations available for study. There is no monolithic Shingon school, but a highly varied tradition of contested approaches and

interpretations. Through my efforts here, I hope to have exposed some of the engaging variety that is there for all to see.

In conclusion I present my personal interpretation of Kūkai’s words, fully attuned to the circumstances and my audience. Kūkai wrote in Shōjigi: “I can only hope that later students shall dwell on this “spirit” (i意) with the utmost incisive mind.” (KZ 1: 521) This means that more research is required.

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Abbreviations

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