Jewel in the Ashes: Buddha Relics and Power in Early Medieval Japan (review)

Brian Ruppert explores the place of Buddha relics in the relations between Buddhist institutions and the sociopolitical systems of medieval Japan. While it is no longer a surprise to learn that Buddhist institutions were deeply involved in political, social, military, and economic institutions throughout the Buddhist world, Ruppert's discussion of relics in medieval Japan gives us a very specific insight into the dynamics of one such involvement. Relics, with their symbolic associations with the Buddha and with imperial figures, became part of the legitimation of the Japanese court. At the same time, the monasteries that held relics, controlled access to them, and distributed them became power centers in their own right.

Ruppert's opening chapters discuss relics in Buddhism generally. An example of their importance is found in the Milindpañha. Contrary to the commonly held understanding that, upon the death of the Buddha, veneration of his relics was the province of the laity, it turns out that his immediate disciples were involved in cleaning and venerating the reliquary daily.

The second chapter focuses greater attention on the development of these traditions in China. Here we see the very familiar theme of the Buddha as the best "field of merit." The very familiarity of this imagery, however, may have obscured the economic logic of the relation between sentient beings and the Buddha. Through countless lifetimes, the bodhisattva sacrificed himself and performed austerities for the benefit of the world. We, the recipients of those benefits, are infinitely indebted and can at best only make inadequate gestures toward repaying that debt. Even King As´oka, despite constructing the 84,000 stupas, is not freed from his debt to the Buddha.

The legend of King As´oka is the most prominent literary source for the cult of relic worship and the economy it generated in China and Japan. Ruppert examines this and other literary sources in his third chapter, "Buddha Relics as Imperial Treasures: 'Ichidai ichido busshari hōken,'" which goes on to discuss the development of the Buddha Relics Offering that together with the Great Treasures Offering was the largest ritual activity conducted upon the accession of a new emperor. This highlights the way esoteric Buddhism came increasingly to the center of political legitimation. Presentation of treasures following the accession also became part of a changing relation between the emperor and shrines, which were themselves closely related to aristocratic families, shifting the political system from a federation led by the emperor toward a system of direct imperial rule.

The fourth chapter, "Buddha Relics as Esoteric Treasures: The Latter Seven-Day Rite and the Inventory of Buddha Relics," moves from the role of relics as imperial treasures to an examination of how esoteric Buddhism developed its own relation to the imperial power through its performance of rituals involving relics. Particular attention is given here to the Latter Seven-Day Rite, performed annually in the Shingon-in located within the Kyoto imperial palace. For those interested in esoteric ritual, Ruppert gives a wonderfully detailed description of the Latter Seven-Day Rite. It is striking to note how little change in matters such as as the arrangement of items on the altars has taken place since the twelfth and thirteenth centuries. The importance of relics is reflected in the ritualization of inventorying them. In addition to being inventoried, relics were also distributed from temple holdings to aristocrats. This indicates a shift in the valuation of relics from treasures employed in the performance of imperial rites to sacred commodities to be owned by aristocrats.

As was the case in Christianity, as a commodity, relics stimulated contentions and eventually created relic theft. These topics are covered by Ruppert in his fifth chapter, "Buddha Relics as Objects of Contention: Wish-Fulfilling Jewel Worship and Relic Theft." The commodification of relics meant they now were viewed as personal or familial possessions. Even more highly valued were wish-fulfilling jewels...