This study is concerned with the classification of Buddhist doctrines in the compositions of Kukai (Kobo-daishi, 774‑835)―the founder of Japan’s Shingon Buddhist school. During my comparative analysis of the classification of Buddhist doctrines at other Japanese Buddhist schools (Risshu, Hosso and Kegon), I put forward the assumption that the system of classification of Buddhist doctrines in Shingon differed from other Buddhist schools. Shingon’s doctrines specified the position of various Buddhist schools within the Buddhist world, expressed in its depiction of Buddhas and Bodhisattvas in mandalas, which are objects of ritual worship in Shingon.
Classification of Buddhist doctrines is an integral part and one of the main characteristics of Buddhist philosophy. As a rule, a main objective of this classification is to illustrate the superiority of certain Buddhist doctrines over others through detailed analysis and discussion. The various descriptions of these Buddhist doctrine’s in various sources gave modern researchers the opportunity to study Buddhist philosophy. However, in analyzing them, it is possible to see not only specific differences between mutual perceptions and criticisms, but it also reveals some doctrinal aspects not emphasized earlier. In this respect, the study of the classification of Buddhist schools in Japan in the 8th and 9th centuries is especially interesting.
Six Buddhist schools in Japan were organized at the end of the 7th century but prior to the 8th century. They are known as the “six schools of the Nara period” (Nanto Rokushu 南都六宗). They were: Sanron-shu (三論宗) which taught madhyamika; Hosso-shu (法相宗) which taught
Like Tendai-shu, Shingon proclaimed that everyone is capable of becoming a Buddha. But, for the first time in Japanese Buddhist history, the Shingon doctrine also taught that enlightenment can be attained in one’s current life by means of magic rituals (
It is natural that the study of all the various Buddhist doctrines present in Japan at that time was the educational basis in these schools, and an important part of this education was the classification of Buddhist doctrines established by the various schools.
For example, the Hosso-shu Buddhists classified Buddhist schools by dividing Sakyamuni Buddha’s sermons into three distinct periods. In the first period, Buddha taught the doctrine of Dharma and the theory of causality, which then became the dogma of Kusya-shu (
In the Ritsu system, the doctrines of the Nara schools were classified according to so-called “regulating doctrines,” i.e., vows and precepts. The doctrines of Buddhist schools were classified according to their vows: 1) doctrines in which vows regulate Dharmas of feelings, i.e., Kusya-shu; 2) doctrines in which vows are based on changing Dharmas, or Jojitsu-shu; 3) the perfect doctrine which comprehends the essence of vows―Hosso-shu (Shakuryu 1899, 21).
In Kegon-shu, the doctrines of Buddhist schools are classified according to the “four shapes of the Dharma world.” The “Dharma world” is the basic philosophical foundation of Kegon. In this world, phenomena (
The classification of the “Dharma world’s forms” was developed in Kegon doctrine to reflect the basic identities of ji and ri:
According to Kegon doctrine, the doctrines of the following schools correspond to the four principal views of the Dharma world:
Kavano H. supposed that this classification system revealed a main aspect of Kegon doctrine: there are no oppositions between subjects and phenomena in a phenomenal reality. Phenomena are all identical and can interpenetrate each other. The relationship between the absolute and any phenomenon are characterized in the same way (Kavano 1899, 17).
Another researcher, J. Chang, believes that this classification of Buddhist schools reveals a basic difference between Kegon doctrine and the doctrines of Sanron and Hosso. He believes the system of the “four shapes of the Dharma world” was taught to overcome the “negative” dialectic of Sanron-shu and the idealism of Hosso-shu. In Kegon-shu, the definition of “absolute” or “emptiness” (
In Shingon, Buddhism was divided into esoteric (
A more detailed classification of Buddhist doctrines is presented in the compositions of Kukai (空海, Kobo-daishi 弘法大師, 774‑835)―the founder of Singon-shu in Japan. In his treatise
In Kukai’s system, the doctrine of Kegon is the
Sanron-shu is an emanation of Bodhisattva Manjushri (Tathagata, free from all groundless reasoning). As Kukai shows, the assertions of madhyamika theorists that “all Dharmas are initially empty,” which is the basis of Sanron, illustrate well the moment when Manjushri’s sharp sword of wisdom cut through all errors and defilements (ibid., 91).
Kukai also says that Ritsu and Jojitsu are the samadhi of the Shravakas and Pratyeka Buddhas respectively. Considered a branch of Sanron, Jojitsu-shu’s philosophy of “real-life Dharmas” corresponds to the spirit of the Pratyeka Buddhas, and according to Kukai, “The Vehicle of Shravakas” represents the doctrines of Ritsu which systematizes regulations for Buddhist monks and nuns (ibid., 93).
Tendai-shu, designated by Kukai as the school of a “United Way,” represents the
In another Kukai composition,
Accordingly, these “medicines” should lead to healing which is the consciousness of Mahavairochana, the expression of true consciousness in the doctrine of Shingon.
In other words, according to Kukai, the Nara schools can be viewed through the prism of Shingon doctrine as a Tantric essence of the Tathagata through the
Their four positions actually form a square with Buddha Tathagata Mahavairochana in the center. Thus, according to Kukai’s view, in the top part of the square are the Hosso and Kegon schools with the Tendai and Sanron schools at the bottom. Shingon, embodying the doctrine of Mahavairochana, occupies the center.
Such positioning can be interpreted two ways. First, the designation of each pair can symbolize various interpretations of the Dharma at these schools, and their arrangement in a circle can symbolize instructions on the Wheel of Dharma which unites all contradictions. In the second interpretation, the arrangement of each school at the four corners of a square probably connects them with the “Four Deva Kings,” the Guardians of the World (Shitenno 四天王). The Four Deva Kings are Vaishravana, Dhartarashastra, Virudhaka and Virupaksha and details about them can be found in three sutras: The
The principal subject of the first two sutras is the mission of the terrestrial king―chakravartin. As it considered in this sutras this king is patronized by Sakyamuni Buddha and the inhabitants of the Buddhist pantheon (the Four Deva Kings).
According to the sutras “Konkomyo-kyo” and “Ninno-kyo,” if the king worships the Buddhist sutras, constantly arranges for their public readings and honors the Buddhist clergy and laymen by proclaiming these sutras, he and his subjects will be protected from sudden attacks by external enemies, and all the deities of the Buddhist pantheon will rise to protect his country. In the sixth chapter of the
Kukai also highly regarded the public recitation of this sutra because of its sacred and magical value.
A petition sent by Kukai to emperor Ninmei (833‑50) in 834 requesting the inclusion of esoteric Buddhist rituals on the eve of the court’s New Year ceremony, to which the most prominent Nara priests were invited, is evidence of his high esteem. In the petition, Kukai said that even though the
Because the Four Deva Kings occupied a special position among the other Buddhist deities, from Kukai’s point of view, their positions in the Garbhamandala represented the emanations of Hosso, Sanron, Kegon and Tendai, which made them guardians of Shingon doctrine, which is embodied in the centrally located Buddha Mahavairochana (or Tathagata Mahavairochana) (Dainichi Nyorai 大日如來).
It is necessary to note that the Buddha Mahavairochana, who is the central object of worship in Shingon-shu, has some specific features. According to Shingon doctrine, he is the source of the universe and all beings occupying it. In his body, the dualism of the phenomenal and absolute worlds is overcome. The whole world and all beings occupying it are not distinct from the essence of Dainichi. In the light of Dainichi, everything, even the most insignificant of events, has Buddha nature. It is necessary to note that Buddha Vairochana (Birushana 毘盧舍那) is also the central object of worship in Kegon-shu. According to Kegon-shu doctrine, Buddha Vairochana is the “true body” of the Dharma world, i.e., the basis of all reality (Huan 1973, 39).
At first glance, Birushana’s characteristic of having a body which overcomes the dualism of the phenomenal and the absolute is similar to Shingon-shu’s description of Dainichi-nyorai. However, in Kukai’s commentary on the
These three characteristics symbolize Mahavairochana’s omnipresence, his compassion for all live beings and his eternal nature (Aśvaghoṣa 1967, 12‑13).
Kukai’s system of school classification might also correspond to the five descriptions of Buddha Mahavairochana’s enlightenment: unborn, inexpressible, undefiled, uncaused and emptiness. They, in turn, correspond to the five great elements (earth, water, fire, wind and sky). The first quality, unborn, is reflected in Kegon doctrine about the identity of the visible and invisible aspects of the Buddha’s nature. The quality of being “inexpressible,” represented by a “Tathagata, free from all groundless reasoning,” corresponds to the “eight negations” of Sanron doctrine. “Undefiled” corresponds to the classifications of “true” and “false” dharmas in Hosso doctrine. “Uncaused,” which recognizes the Five Skandha and denies “The Four Noble Truths,” is embodied in the “chariots” of Shravakas (Jojitsu-shu) and Pratyeka Buddhas (Ritsu).
“Emptiness,” which unites all contrasts and describes the pure self-nature of the Tathagata, corresponds to the Tendai doctrine about the uniform nature of the Buddha.
Correlating the various Buddhist doctrines to the five characteristics of Tathagatas illustrates the presence of Buddha nature in the consciousness of all living beings, irrespective of their failings. Moreover, we can see that Kukai’s intention was to show the intrinsic unity of all Buddhist doctrines and, therefore, the indivisibility of the Buddhist canon.
The integrity of Buddhist doctrine is also discussed in another of Kukai’s compositions,
Here are the five categories of people for whom these sermons are intended.
This characterization of Shingon contradicts another statement by Kukai in The
However, a more detailed analysis reveals a deeper meaning. Shingon and all the other doctrines together are a part of the “Treasure of Law” that preaches to all living beings who aspire to salvation. However, Shingon is superior, just as the sacrificial cream is the best product of milk. The superiority of Mantrayana over other doctrines is due to the fact that it is intended to save even the most dull-witted and low class beings; those whose consciousness is defiled. The other schools refuse to give such beings salvation, and their sermons are for those who have already realized their own pure nature.
Having studied Mahayana sutras and the Vajrayana treatises, Kukai described in detail how to unleash the latent force of sacred texts by means of various verbal rituals. In doing so, he showed the Nara clergy a new and truly Buddhist philosophical method employing the indissoluble communication of Buddhist texts and rituals. Henceforth, according to esoteric Buddhism, the basic method for increasing the efficiency of Buddhist
Thus, that fact, that Shingon-shu was recognized as a school of Nara Buddhism is explained by Kukai’s relationship to the Six Nara Schools. He showed that various Buddhist doctrines, being the manifestations of various qualities of the Buddha Tathagata, could be integrally intertwined into the Tantric world view, and that these manifestations correspond to the various traditions of Buddhist doctrine (