- Founded by Kobo Daishi(774-835)
- on Mt. Koya in Japan.
- 822, A Shingon chapel, Nan-in, was established at Todaiji
- 823, Kukai was granted Toji near Kyoto,
- and established Shingon as a separate Sect.
- 825, he received imperial permission to build a lecture hall there
- 827, he performed a ritual for rain
- and was elevated to the rank of senior assistant high priest in the Bureau of Clergy.
- 834, Established a Shingon chapel within the imperial palace.
- 830, Completed his work on the classification of the teachings and the place of Shingon within them,
- the Ten Stages of the Development of Mind in ten volumes.
- 835 Kukai died on Mount Koya on April 23
- For more on Shingon visit this page: http://www.shingon.org/home.html
- Sources for this table:
- http://www.asunam.com/kuaki_page.htm
- http://www.wsu.edu:8080/~dee/ANCJAPAN/KUKAI.HTM
The Shingon Sect was founded by Kobo Daishi, also known as "Kukai." Richard Hooker 1. writes that:
Although Mt. Hiei was the most significant Buddhist monastery in early Japanese history, Kukai (774-835) is perhaps the most significant individual in the history of Heian Buddhism. Unlike Saicho, Kukai was native Japanese; he came from an aristocratic family. He was a brilliant and creative man, and as a young man he began by studying Confucianism, but soon mastered Taoism and Buddhism as well.
Shingon in Japanese means "True Words," a translation of the Sanskrit Mantrayana. The "True Words" school believed that there were three mysteries of Buddhism: the body, speech, and mind. Each and every human being possesses these three faculties. Each of these faculties contain all the secrets of the universe, so that one can attain Buddhahood through the use of any one of these three. Mysteries of the body apply to various ways of positioning the body in meditation; mysteries of the mind apply to ways of apprehending truth; finally, the mysteries of speech are the true words which were secretly spoken by Buddha. In Shingon, these mysteries are passed on in the form of speech (true words) from teacher to student;
none of these true words are written down or available to anyone outside this line of transmission(hence the term Esoteric Buddhism).[For more on esotericism, it's origins and "place, see this link: esoteric.html.]
Despite this extraordinarily rigid esotericism, the Shingon Buddhism of Mt. Hiei
[actually Mount Koya, but Richard Hooker gets understandably confused -- we'll see why later]
"....became a vital force in Japanese culture. Kukai believed that the True Words transcended speech, so he encouraged the cultivation of artistic skills: painting, music, and gesture."
His teachings were adopted even by the disciples of the rival teacher Dengyo Daishi at Mt. Hiei
"...For the followers of Shingon, anything that had beauty revealed the truth of the Buddha; as a result, the art of the Hiei monks made the religion profoundly popular at the Heian court and deeply influenced the development of Japanese culture that was being forged at that court. For this reason, although the monks of Mount Hiei became the most powerful Buddhists at court, esoteric Shingon Buddhism was the most important religion of the Heian period and the early feudal period.1These words acquire some poignance as one studies the issues around the origins of Shingon and Tendai.
The reason for the confusion which Mr. Hooker displays above and which you see even in Modern Tendai schools is that Shingon and Tendai were related from the very beginning. Kobo Daishi was a contemporary of Dengyo Daishi, founder of Japanese Tendai Buddhism at Mt. Hiei in Japan. And Dengyo had developed some interest in Shingon teachings during his visit to China. (See dengyo.html), and had received a limited transmission of mostly the "Matrix" Mandala from the priest Shun-hsiao in Lung-Ssu (near Yueh-chou). Dengyo impressed by these teachings thought they might be compatible with those of his school. Unfortunately the Lotus Sutra is a fundamentally incompatible teaching with the Shingon teaching, because of it's deconstruction of the notion of "Three vehicles" which is a necessary part of Shingon, and because of it's teachings of universal salvation, which is fundamentally antithetical to the core ideas behind esotericism. However, Tendai made the attempt to reconcile these teachings, and for that reason Tendai and Shingon have been intertwined from this beginning.
One reason for this is that his own disciples were more interested in Shingon than they were in his more academic (and thus dry) teachings founded on the Hokkekyo. Because Dengyo himself didn't feel comfortable with his level of understanding he himself sought out more transmissions from Kukai. This initiated a period in their relationships in which Dengyo virtually became Kukai's disciple, and they only broke it off when the fundamental tension between Dengyo's belief in "transmission via writing" collided with Kukai's belief in "transmission via face to face interaction." (See http://www.nanzan-u.ac.jp/SHUBUNKEN/publications/jjrs/pdf/438.pdf for more).
Saicho (Dengyo) had learned as much of the Matrix Mandala as he could, but after he was initiated into that, Kobo insisted that he needed to be initiated into the Daimond World Mandala Separately and that this would take three years. Saicho had figured he could learn it in three months. Probably because it had taken Kobo Daishi about that much time himself. The source of the article says that he misunderstood the difficulty, and indeed Dengyo was having trouble mastering Sanskrit and acknowledged that. But Kobo Daishi himself had not taken three years to master this teaching as he had only been in China the same amount of time as Saicho had been, and could not possibly have taken three years. But even granting that Kobo had himself taken three years to master the Daimond World Matrix teachings, Dengyo Daishi felt that this was too much time to take. His feelings were amplified by Kobo Daishi's response to his efforts to master these teachings on his own through books. for more read their pages: Kobo Daishi page, Dengyo Daishi page
Nichiren and Dengyo, both saw value in the Mikkyo Teachings, as long as they knew their place and weren't taught as things superior to the great teachings of T'ien-t'ai. Unfortunately that is precisely what Kukai taught Shingon taught. Dengyo and Nichiren specifically rejected the notion of an exclusive "transmission outside of the texts" of Buddhist teachings -- but that is the very heart of Shingon doctrine. For more on this see my pages on Nichiren; nichiren.html, Kobo Daishi, and Jikaku Daishi
If all people have the Buddha nature, and that there is really no specific property that should be passed only orally or "mind to mind" for that matter.
Looking at this subject from a more universal perspective, we see the wisdom of Saicho (Dengyo) rejecting Kobo Daishi's admonishments. How can Buddhism be a teaching "transmitted outside the texts?" How can it be universal if it's teachings are so esoteric that even scholars who have studied other teachings for years have to spend years and years to understand it? How can it save ordinary people or be transmitted broadly if it is so elite a teaching? Worse, how can one guarantee the authenticity of teachings that can't be transmitted using Texts. Saicho, must have seen the dangerous foolishness of this very approach. As Nichiren says later when talking about Zen,
"Even the followers of Zen, who advocate these views, themselves make use of words when instructing others. In addition, when one is trying to convey an understanding of the Buddhist Way, he cannot communicate the meaning if he sets aside words and phrases. Bodhidharma came to China from the west, pointed directly to people's minds, and declared that those minds were Buddha. But this principle is enunciated in various places even in the provisional Mahayana sutras that preceded the Lotus Sutra, such as the Kegon, Daijuku and Daihannya sutras. To treat it as such a rare and wonderful thing is too ridiculous for words. Alas, how can the people of our time be so distorted in their thinking! They should put their faith in the words of truth spoken by the Tathagata of perfect enlightenment and complete reward, who embodies the principle of the Middle Way that is the true aspect of all things." (See this Gosho for the referrence: Conversations between a Sage and an Unenlightened man part II.
By denying the validity of transmission through writings, Esoteric Buddhism slanders the teachings of the Lotus Sutra and of all the written Sutras that predate Tantric Buddhism, in much the same way that Zen Buddhism does by denying all the sutras and teaching a direct transmittal "mind to mind." or the Pure Land Sects do by teaching that people lack the capacity for enlightenment in this world and must pray to a Western Buddha/Savior for rebirth in the pure land. Nichiren, following up on Dengyo's critique here, and also making use of the "Ebyo Shu" which may be apocryphal but also follows up on these critiques, writes in Repaying Debts of Gratitude:
In a work called the Ebyo Shu, however, he clearly states that the Shingon school stole the correct doctrines of the Hokke-Tendai school and incorporated them into its interpretation of the Dainichi Sutra, thereafter declaring that the two schools were equal in terms of principle. Thus the Shingon school had in effect surrendered to the Tendai school.
After he passed extraordinary stories were made up about Kukai, and his name was changed to "Kobo Daishi" (Kobo Great teacher) posthumously. Stories of him throwing a Daimond Pounder across the Sea of Japan, doing all sorts of good deeds, and other extraordinary accomplishments were made up about him. The result is that Shingon believers have his image on their altars to this day, and he is revered as a reincarnation of one of the Shingon Deities. Mt. Koya rivaled Mt. Hiei as a center for Buddhist study and power, and only Mt. Hiei's Warrior monks and adoption of Mikkyo and "Sanno" (early form of Shinto) cult practices for itself kept it dominant in the competition for the affection of the rulers of Japan. Shingon prayers were used for bringing rain, the safety of the nation, and for other purposes. The result was as Nichiren recounts in his "Kito Sho" (On Prayer):
In the third year of the Jokyu era (1221), the year with the cyclical sign kanoto-mi, on the nineteenth day of the fourth month-around the time of the disturbance between the court and the barbarian warriors --by command of the Retired Emperor of Oki, altars were set up and the fifteen secret ceremonies were carried out for the first time by forty-one practitioners of such secret ceremonies in an attempt to overcome the Kanto government through the power of incantation.
These ceremonies included the one-character gold-wheel ceremony (carried out by the Tendai chief priest Jien, the administrator of monks, and twelve attendant priests at the command of Imperial Regent Motomichi); the ceremony of the Four Heavenly Kings (carried out by the imperial administrator of monks of Joko-ji temple [Shinsho] with eight attendant priests at the Hirose Palace at the command of Lady Shumeimon�in); the ceremony of Fudo Myoo (carried out by the administrator of monks Joho and eight accompanying priests at the command of Lord Kazan�in Zemmon [Fujiwara Tadatsune]); the ceremony of Daiitoku (carried out by the administrator of monks Kangon with eight accompanying priests at the command of Lady Shichijoin); the ceremony of the wheelturning king (carried out by the administrator of monks Joken with eight accompanying priests at the command of the same person as above); the ten-altar ceremony of Daiitoku (carried out by the ten priests--the administrator of monks Kakucho, the Dharma seal Shunsho, the Dharma seal Eishin, the Dharma seal Goen, the supervisor of monks Yuen, the administrator of monks Jiken, the supervisor of monks Kenjo, the supervisor of monks Senson, the supervisor of monks Gyohen and the Dharma eye Jikkaku--along with six attendant priests each, carried out for the most part at the main temple-building); the ceremony of Nyoirin (carried out by the administrator of monks Myokoin with eight accompanying priests at the command of Lady Gishumon�in); and the ceremony of Bishamon (carried out by the administrator of monks Jojuin [Roson] of Mii with six accompanying priests at the command of Shichin).
And there were also objects of worship that were fashioned in a single day. The secret ceremonies based on them included the ceremony of Aizen�o of the prescribed method (carried out by the head of Ninna-ji temple in the Shishin-den palace from the third day of the fifth month and for the following fourteen days); the ceremony of the Buddha eye (carried out by the administrator of monks Daijo for twenty-one days); the ceremony of the six characters (carried out by the supervisor of monks Kaiga); the ceremony of Aizen�o (carried out by the administrator of monks Kangon for seven days); the ceremony of Fudo (carried out by Kanju-ji temple�s administrator of monks with eight accompanying priests, all holding supervisory posts in the priesthood); the ceremony of Daiitoku (carried out by the administrator of monks Aki); and the ceremony of Kongo Doji (carried out by the same person). This completes the list of the fifteen ceremonies performed before altars.
On the fifteenth day of the fifth month, Iga Taro Hogan Mitsusue was attacked and defeated in the capital. On the nineteenth day of the same month, word of this reached Kamakura. When the news arrived in the capital that a large force of troops had been dispatched on the twenty-first day to attack the capital, the remainder of the ceremonies were performed, beginning on the eighth day of the sixth month. These consisted of the ceremony of the Honorable Star King (Performed by the administrator of monks Kakucho), the ceremony of Taigen (Performed by the supervisor of monks Zou), the ceremony of the five altars (performed by the administrator of monks Daijo, the Dharma seal Eishin, the supervisor of monks Zenson, the supervisor of monks Yuen and the supervisor of monks Gyohen), and the ceremony of the Shugo Sutra (presided over by the head of Ninna-ji, it was the second time this ceremony was performed in our country).
On the twenty-first day of the fifth month, the governor of Musashi [Hojo Yasutoki (1183-1242)], started for the capital on the Tokaido road, while the leader of the Genji clan of Kai set out on the Tosando road, and Lord Shikibu advanced via the Hokuriku road. On the fifth day of the sixth month the defending forces at Otsu were defeated by the Genji of Kai, and on the thirteenth and fourteenth days of the sixth month the two sides engaged in battle at the Uji Bridge. On the fourteenth the defenders of the capital suffered defeat, and on the fifteenth of the same month the governor of Musashi entered the Rokujo headquarters along with his followers.
As Nichiren recounts the "prayers fell back on them" and the Imperial court was defeated by the "ignorant half-barbarian" warriors of the Kanto region in 1222. It was this incident that was one of the things that sparked Nichiren's interest in critiqueing the Buddhism of his time. Tantric practices had not only not saved the nation, but had brought about the imperial downfall. As Nichiren recounts:
On the eleventh day of the seventh month the Retired Emperor Gotoba was banished to the island province of Oki, the Retired Emperor Tsuchimikado was banished to the province of Awa, and the Retired Emperor Juntoku was banished to the island province of Sado. In addition, seven members of the court were put to death.
But of course that had no effect on the fame or attraction of Tantric teachings. Despite the fact that they had been of no assitance to the Lords and Emperor that the rude feudal rulers of the Kanto (eastern region) had just defeated, those teachings simply spread to that region. Nichiren believed that the resulting civil wars in Japan and the invasion by the Mongols was related to the superstitious use of these incorrect Buddhist teachings. I wonder if the same critique can be applied to the Tantric teachings of Tibet? Nichiren Continues:
The great evil doctrine of these ceremonies over the years steadily made its way to the Kanto region, where it was embodied in the form of the superintendents or attendant priests of various temples who repeatedly performed these ceremonies. The performers of these ceremonies from the beginning could not distinguish between correct and heretical teachings, between superior and inferior doctrines, but assumed that it was sufficient merely to revere the three treasures. So without a thought they employed these ceremonies. And now not only the provinces of Kanto but the chief priests and superintendents of Mount Hiei, To-ji and Onjo-ji have all come under the jurisdiction of the Kanto authorities, so that as a result, the latter are in the position of supporting these ceremonies.
Nichiren also demonstrated how those same "Shingon" teachings had brought down a Chinese Emperor. Indeed at the time that Dengyo and Kobo Daishi visited Japan, Shingon teachings were at their height there, and the Government was in the middle of civil unrest. What is it about Esotericism that causes such unrest? Perhaps in modern terms it is the fact that it encourages elites to think they actually are superior to the common folks (and thus insulates them from their decisions) that causes "internal unrest". And, likewise, those involved in Tantric Practices come to think that the results of those teachings will be enlightenment -- and that they need to wait for that result before teaching, converting or helping others. The result is that people involved in tantra tend to become isolated from those who are not -- again leading those left out to announce that they aren't going to be left out in the cold forever. Buddhism is at it's best when it is being used to help others. From a 10 worlds point of view, the life condition of people engaged in Tantra is that of Self enlightenment and Study, and so is a limited enlightenment that can't be compared with complete and final enlightenment. People need to be practicing both for oneself and for others to be living the "Bodhisattva" and "Mahasattva" model. Tantric teachings are tremendously attractive because they offer deep insights into the life of the mind and the nature of reality. But ultimately, if not seen in perspective, they are distracting from the kinds of teachings that can be shared with others on a broader basis -- That is teachings "transmitted through the text." Ultimately esotericism is sterile unless it's goal is to be ultimately disseminated widely and made "exoteric."
Kobo Daishi was a brilliant man, who dazzled all who came into contact with him with his brilliance. The esoteric teachings he taught appealed to people in China and Japan, and the approach he taught is also echoed in Zen, and now even in the schools who initially criticized him (Including among some of Nichiren's own disciples), and are identical to what you will learn from modern Zen masters or Tantric teachers from India or Tibet. The notion that deep wisdom and true enlightenment can only be transmitted by face to face, person to person encounters, is appealing to intellectuals, monks, and almost anyone seeking enlightenment. Yet Dengyo's words still ring true in this day and age. It is not good to rely on "person" in transmitting the Dharma. Teachers in such traditions are all too tempted to seek to infanticize their disciples and prevent them ever truly growing up. The teachings in such traditions tend to be aimed at a select elite, and thus to invite corruption of a purely materialistic kind. Such teachers tend to find themselves driving cars donated by their disciples and living in pallaces built on the backs of ignorant well wishers. Rulers and others in charge of such countries may start to think that these teachers can use magic spells to save them from foreign invasion and disaster. The magic is all with stage props and is empty. The founder of Nichirenism taught that Shingon teachings would lead to "foreign invasion" and epidemic. In his mind it was because they "slandered the Dharma". To a more modern sensibility, it is because they lead the countries that embrace them to have a smugness, elitism, and delusory sense about what Buddhism can and cannot do. The fact that all countries that have embraced the Shingon Sect or it's cousins have been invaded or suffered internal strife is a consequence of that smugness and elitism. If Buddhism is for the masses it must be exoteric not esoteric. Esotericism only invites abuse, triumphalism, and arrogance. Kobo Daishi was a man who was mesmerized by Shingon as much as he mesmerized others.
This page is skeletal and I'll add more information later
Links and further information