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Buddhism in Japan
Buddhism is considered to have been officially introduced to Japan in 538 AD
when the ruler of a Korean kingdom presented a brilliant image of the Buddha
along with scripture-scrolls and ornaments to The Japanese Emperor Kimmei.
About 40 years later Buddhism was declared the official religion of Japan. In
the beginning, the introduction of Buddhism to Japan was highly motivated by
political and cultural reasons. The court wanted to establish a system in which
the existing clans could be consolidated. The clans were practising Shinto and
the purpose of most Shinto rituals was to keep away evil spirits by purification,
prayers and offerings to the kami (Shinto gods). After a few initial conflicts the
two religions were soon able to co-exist and even complement each other.
Buddhist temples in those days were the centre of culture; they were not only
used as places of prayers, but also as schools, hospitals, orphanages and
refuges for older people. The monks were also school teachers, physicians,
engineers and developers of many construction projects. Therefore, the
Japanese government encouraged and supported the Buddhist Institutions.
In 784 the Japanese capital was transferred from Nara to Kyoto, and became
the Buddhist centre of Japan. Soon after, two new Buddhist schools were
introduced from China, namely Tendai and Shingon.
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Kukai
Kukai also known as Kobo-Daishi (The Grand Master Who Propagated the
Buddhist Teaching), 774835, was a Japanese monk, civil servant, scholar, poet
and calligrapher, and founder of the Shingon or "True Word" school of
Buddhism.
Kkai was born in 774 in the present-day Zentsu-ji precincts in the province of
Sanuki (now called Kagawa) on the island of Shikoku. His family were members
of the aristocratic Saeki family, a branch of the ancient tomo clan. Kkai was
born in a period of important political changes with Emperor Kammu (781
806) seeking to consolidate his power and to extend his realm, taking
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measures which included moving the capital of Japan from Nara ultimately to
Kyoto.
Around the age of 22, Kkai was introduced to a Buddhist practice known as
Gumonjiho which involves chanting the mantra of the Bodhisattva
Akasagarbha (Kokuzo). During this period Kkai frequently sought out isolated
mountain regions where he chanted the kasagarbha mantra relentlessly. At
age 24 he published his first major literary work, Sango Shiiki (Essentials of the
Three Teachings), in which he quotes from an extensive list of sources,
including the classics of Confucianism, Taoism, and Buddhism. The Nara
temples, with their extensive libraries, possessed these texts.
During this period of private Buddhist practice, Kkai had a dream, in which a
man appeared and told Kkai that the Mahavairocana Sutra is the scripture
which contained the doctrine Kkai was seeking. Though Kkai soon managed
to obtain a copy of this sutra which had only recently become available in
Japan, he immediately encountered difficulty. Much of the sutra was in untranslated Sanskrit written in the Siddham script. Kkai found the translated
portion of the sutra very cryptic. Because Kkai could find no one who could
explain the text for him, he resolved to go to China to study the text there.
In 804 Kkai took part in a government-sponsored expedition to China in order
to learn more about the Mahavairocana Sutra.
The Tang court in China granted Kkai a place in the Ximingsi temple where his
study of Chinese Buddhism began in earnest as well as studies of Sanskrit.
It was in 805 that Kkai finally met Master Huiguo (746 805) the man who
would initiate him into the Esoteric Buddhism tradition. Huiguo came from an
illustrious lineage of Buddhist masters, famed especially for translating Sanskrit
texts into Chinese, including the Mahavairocana Sutra.
Whereas Kkai had expected to spend 20 years studying in China, in a few
short months he was to receive all the initiations, and become a master of the
esoteric lineage. Huiguo died shortly afterwards, but not before instructing
Kkai to return to Japan and spread the esoteric teachings there, assuring him
that other disciples would carry on his work in China.
Kkai arrived back in Japan in 806 as the eighth Patriarch of Esoteric Buddhism,
having learnt Sanskrit and its Siddham script, studied Indian Buddhism, as well
as having studied the arts of Chinese calligraphy and poetry, all with
recognized masters. He also arrived with a large number of texts, many of
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which were new to Japan and were esoteric in character, as well as several
texts on the Sanskrit language and the Siddham script.
However in Kkai's absence Emperor Kammu had died and was replaced by
Emperor Heizei who exhibited no great enthusiasm for Buddhism.
Little is known about Kkai's movements until 809 when the court finally
responded to Kkai's report on his studies, which also contained an inventory
of the texts and other objects he had brought with him, and a petition for state
support to establish the new esoteric Buddhism in Japan. That document, the
Catalogue of Imported Items, is the first attempt by Kkai to distinguish the
new form of Buddhism from that already practiced in Japan. The court's
response was an order to reside in the Takaosanji (later Jingo-ji) Temple in the
suburbs of Kyoto. This was to be Kkai's headquarters for the next 14 years.
The year 809 also saw the retirement of Heizei due to illness and the
succession of the Emperor Saga, who supported Kkai and exchanged poems
and other gifts.
In 810 Kkai emerged as a public figure when he was appointed administrative
head of Todai-ji, the central temple in Nara, and head of the Sg (Office of
Priestly Affairs).
Shortly after his enthronement Saga became seriously ill, and while he was
recovering, Heizei fomented a rebellion, which had to be put down by force.
Kkai petitioned the Emperor to allow him to carry out certain esoteric rituals
which were said to "enable a king to vanquish the seven calamities, to
maintain the four seasons in harmony, to protect the nation and family, and to
give comfort to him and others". The petition was granted. Prior to this, the
government relied on the monks from the traditional schools in Nara to
perform rituals, such as chanting the Golden Light Sutra to bolster the
government, but this event marked a new reliance on the esoteric tradition to
fulfil this role.
In 813 Kkai outlined his aims and practices in the document called The
admonishments of Konin. It was also during this period that he completed
many of the seminal works of the Shingon School:
Attaining Enlightenment in This Very Existence
The Meaning of Sound, Word, Reality
Meanings of the Word Hm
All of these were written in 817. His popularity at the court only increased, and
spread.
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Kkai completed his masterpiece: The Jjshinron (Treatise on The Ten Stages
of the Development of Mind) in 830. Because of its great length, it has yet to
have been fully translated into any language. A simplified summary, Hiz
Hyaku (The Precious Key to the Secret Treasury) followed soon after.
Toward the end of 832 Kkai was back on Mt. Kya and spent most of his
remaining life there. In 834 he petitioned the court to establish a Shingon
chapel in the palace for the purpose of conducting rituals that would ensure
the health of the state. This request was granted and Shingon ritual became
incorporated into the official court calendar of events. In 835, just two months
before his death, Kkai was finally granted permission to annually ordain three
Shingon monks at Mt. Kya the number of new ordainees being still strictly
controlled by the state. This meant that Kya had gone from being a private
institution to a state-sponsored one.
In 835 Kukai died at the age of 62. Kkai was not given the traditional
cremation, but instead, in accordance with his will, was entombed on the
eastern peak of Mount Kya.
Legend has it that Kkai has not died but entered into an eternal samadhi and
is still alive on Mount Kya, awaiting the appearance of Maitreya, the future
Buddha. Monks today still bringing food to Kb Daishi on Mount Koya, as they
believe he is not dead but rather meditating. They feed him every day and
change his clothes. No one except the highest monks are allowed to see him.
Kukai left 10 chief disciples of whom the most celebrated was Shinga who
stood high in the favour of the Emperor Seiwa , and in the second generation
from him were the two eminent Yakushin (827-906) and Shobo (832-909).
Yakushin was the head of the Ninna-ji Temple.
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The present.
Today, there are very few books on Shingon in the West and until the 1940s,
not a single book on Shingon had ever been published anywhere in the world,
not even in Japan. Since this lineage was brought over to Japan from China
over 1,100 years ago, its doctrines have always been closely guarded secrets,
passed down orally.
Throughout the centuries, except for the initiated, most of the Japanese
common folk knew little of its secretive doctrines and of the monks of this
"Mantra School" except that besides performing the usual priestly duties of
prayers, blessings and funeral rites for the public, they practiced only Mikkyo,
literally "secret teachings" in stark contrast to all other Buddhist schools.
Mount Kya is the name of mountains in Wakayama Prefecture to the south of
Osaka. Also, Kya-san is a modifying word for Kongbu-ji. There is no one
mountain officially called Kya-san in Japan. Kongbu-ji is the ecclesiastic head
temple of Koyasan Shingon Buddhism, located on Mount Kya, Wakayama
prefecture, Japan. Its name means Temple of the Diamond Peak Mountain
In the last 1200 years, the teachings, rituals and traditions in Koyasan have not
changed. Through the efforts of countless people, the community has been
able to preserve its rich heritage and its customs, but there have been some
notable changes that have occurred over time.
Today there are 117 temples in Koyasan, but there used to be many more.
Although many of the ancient buildings have survived for many years, some of
the original buildings have been lost due to fire.
Another significant change occurred in 1872. This was the year that the law
prohibiting women to enter Koyasan was removed. This change not only
brought women to Koyasan, but with them many other common people and
children came to the mountain community. What was once a place only for
male priests gradually transformed into a small town.
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Shingon Denomination
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Main hall
The sacred objects of worship, such as statues, are displayed in the main hall.
Main halls are called Kondo, Hondo, Honden, Butsuden, Amidado or Hatto in
Japanese.
Lecture hall
Lecture halls are for meetings and lectures and often also display objects of
worship. Lecture halls are called Kodo.
Pagoda
The pagoda, a structure that has evolved from the Indian stupa, usually comes
with three (sanju no to) or five (goju no to) stories. Pagodas store remains of
the Buddha such as a tooth, usually in form of a representation.
Gates
Gates mark the entrance to the temple grounds. There is usually one main
gate, and possibly several additional gates, along the temple's main approach.
Bell
On New Years Eve, temple bells are rung 108 times, corresponding to the
Buddhist concept of 108 worldly desires.
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Cemetery
Most cemeteries in Japan are Buddhist and are located at a temple. The
Japanese visit their ancestors' graves on many occasions during the year,
especially during the Obon week, the equinoctial weeks and anniversaries.
Obon is an annual Buddhist event for commemorating one's ancestors. It is
believed that each year during Obon, the ancestors' spirits return to this world
in order to visit their relatives.
The sculpture, including the base and the surrounding flames is almost 8
meters tall.
Fudo himself is exactly 366 centimeters, one for each day of the year with an
extra one to take you into the next year. It was completed and installed in
2006 at the mountain temple of Rendai-Ji in southern Okayama. The statue
was carved by Kyoto sculptor Araki Keiun.
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