Shingon theory and practice pdf

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(真⾔宗, Shingon Sho) is one of the main schools of Buddhism in Japan and one of the few surviving Wajrayan lines in East Asia, originally spread from India to China through traveling monks such as Vajrabodhi and Amogawajra. Known in Chinese as Tangi (唐密; Esoteric School in China's Tang Dynasty), these esoteric teachings later flourished in Japan under the auspices of a Buddhist monk named Kakai (空海), who traveled to Tang China to acquire and request the transfer of esoteric teachings. For this reason, it is often referred to as Japanese esoteric Buddhism, or Orthodox esoteric Buddhism. The word shingon is a Japanese reading of the Chinese word 真⾔ (zh'ny'gon), which is the Chinese transcription of the word mantra. The history of drawing Buddhist doctrine and teachings by Kakai Shingon originated during the Sein period (794-1185) after as a Buddhist monk named Kukai went to China in 804 to study esoteric Buddhist practices in the city of Sian (⻄安), then called Chan-en, in the temple of the Azure (⻘⿓寺) under the direction of Huiguo, a beloved disciple of the legendary Amogawaji. Kukai returned to Japan as a successor to Huiguo and Dharma. Singon's followers commonly refer to Kookai Koibe-Daishi (弘法師, Grand Master of Dharma) or Odaisi-sama (お師様, The Great Master), a posthumous name given to him years after his death by Emperor Daigo. Before he left for China, Kukai was an independent monk in Japan for more than a decade. He was very well versed in Chinese literature, calligraphy and Buddhist texts. Esoteric Buddhism was not considered another sect or school at that time. Huiguo was the first person to assemble still scattered elements of Indian and Chinese esoteric Buddhism into a cohesive system. A Japanese monk named Gonsho (勤操) brought to Japan from China the esoteric mantra of Bodhisattva Okagagarbha, Cocajo-gumjiho (虚空蔵求聞持法 Kokshagarbha Memory Practice), which was translated from Sanskrit into Chinese Śubhakarasiṃha (善無畏三蔵, zenmui-Sanjo). When Kukai was 22 years old, he learned this mantra from Gonsho and regularly went into the Shikoku forests to practice it for long periods of time. He had been proving mantras in this practice for seven years and mastered it. Traditionally, this practice has earned him siddhis superhuman memory retention and learning ability. Kakai later praised the strength and effectiveness of Kokuzo-Gumonjiho's practice, attributing it to the opportunity to recall all of Huiguo's teachings in just three months. Respect For Kukai Oxhagarba was so big that he spent the rest of his life 本尊 his honzon (son). It was during this period of intense practice that Kakai dreamed of man, telling him to seek Mahawayrokan Tantra for the doctrine he was looking for. Mahawayrokan Tantra has only recently been available in Japan. He was able to get a copy in Chinese, but the large parts were in Sanskrit in Siddhaṃ a script he didn't know, and even the Chinese parts were too secret for him to understand. He believed that this teaching was the door to the truth he was looking for, but he was unable to fully understand it, and no one in Japan could help him. Thus, Kukai decided to go to China to spend the time necessary to fully understand Mahawayrokan Tantra. The main building of Xingenen, the Shingon Temple in Kyoto, founded by Kukai in 824, when Kukai reached China and first met Huiguo in the fifth month of 805, Huiguo was sixty years old and on the verge of death from a long wave of diseases. Huiguo exclaimed Kukai in Chinese (to paraphrase: Finally you've come! I've been waiting for you! Fast, prepare for initiation into mandala! Huiguo foresaw that esoteric Buddhism would not survive in India and China in the near future and that it was Kukai's destiny to see him continue in Japan. In a short span of three months, Huiguo initiated and taught Kukai everything he knew about the doctrines and practices of the Mandala of the Two Kingdoms, as well as mastered Sanskrit and (presumably to be able to communicate with Master Huiguo) chinese. Huiguo declared Kookai his final disciple and proclaimed him Dharma's successor, giving the name of the Henjo-Congo line (traditional Chinese: 遍照⾦剛; pinyin: Byengao Yangan) All-burning vajra. In the twelfth month of 805, Huiguo died and was buried next to his master, Amogaajraira. More than a thousand of his students gathered for his funeral. The honor of writing on their behalf his cheerful inscription was given to Kukai. Kukai returned to Japan after Huiguo's death. Had he not done so, Singon esoteric Buddhism might not have survived; Thirty-five years after Huiguo's death in 840, Emperor Vushun Tang took the throne. An avid Taoist, Vushun despised Buddhism and considered the sanghu useless tax evasion. In 845, he ordered the destruction of 4,600 vihars and 40,000 temples. Some 250,000 Buddhist monks and nuns had to give up their monastic lives. Vujun stated that Buddhism was an alien religion and zealously promoted Taoism as an ethnic religion of han Chinese. Although Vusun was soon killed by his own entourage, the damage was done. Chinese Buddhism, especially esoteric practices, never recovered from persecution, and esoteric elements were imbued with other Buddhist sects and traditions. After to Japan, Kakai collected and systematized everything he had learned from Huigou into the cohesive teaching of pure esoteric Buddhism that would form the basis for his school. Kakay did not establish his teaching as a separate school; it was Emperor Junn, who favored Kakai and esoteric Buddhism, in an imperial decree officially declared by To-ji (東寺) in Kyoto as an esoteric temple that would perform official rites for the state, coined the term Shingon-Sho (真⾔宗, School of Mantras). Kukai actively accepted the students and offered transmission until his death in 835 at the age of 61. The first monastery created by Kukai was on Mount Kyoya (⾼野), which has since become a base and place of spiritual retreat for The Shingon practitioners. Shingon was very popular during the Seyan period (平安時代), especially among the nobility, and made a great contribution to the arts and literature of the time, influencing other communities such as (天台宗) on Mount Hiei (⽐叡). Shingon's emphasis on the ritual found support in the Kyoto nobility, especially in the Fujiwara clan (藤原⽒). This favor has given Shingon several politically powerful temples in the capital, where rituals for the imperial family and the nation were regularly held. Many of these temples - To-ji and Daigo-ji (醍醐寺) in the south of Chito and Jinggo-ji (神護寺) and Ninna-ji (仁和寺) in the northwest - have become ritual centers, establishing their own ritual lines. The Singon Line is an ancient transmission of esoteric Buddhist doctrine that began in India and then spread to China in conjunction with Confucian and Taoist philosophy and then to Japan. Shingon is the name of this line in Japan, but there are also esoteric schools in China, Korea, Taiwan and Hong Kong that consider themselves part of this line (as the compilers of esoteric teachings) and universally recognize Kukai as their eighth patriarch. That is why the term Orthodox esoteric Buddhism is sometimes used. Shingon or Orthodox esoteric Buddhism claim that the representative of the doctrine was originally the Universal Buddha of Wyrokan, but the first person to receive the teaching was in India. Tradition recognizes two groups of eight great patriarchs - one group of lineholders and one group of great representatives of doctrine. The Eight Great Patriarchs of the Line (Fuho-Hasso 付法⼋祖) of Vairokana (Dainichi-Nyorai⽇如来) (Congo-Satta ⾦剛薩埵) Nagarjuna (Ryuju-Bosatsu ⿓樹菩薩) - received Mahawayrocan Tantra from Wajrasattva Nagabodhi (Ryochi-Bosatsu ⿓智菩薩) Vajrabodhi (Congochi-Sanzo ⾦剛智三蔵) Amogawajahra (Fukukunga-Sanzo 不空⾦剛三 蔵) Huiguo (Keika-Ajari 恵果阿闍梨) Kokai (Cabo Daisi 弘法師) Doctrine-Exhibiting Patriarchs (Denji-Hasso 伝持⼋祖) Nagarjuna (Ruju-Bosatsu ⿓樹菩薩) Nagabodhi (Rooti-Bosatsu ⿓智菩薩) Vajrabodi (Congochi-sanzo ⾦剛智三蔵 Amogawajra (Fukukunge-Sanzo 不空⾦剛三蔵) Śubhakarasiṃha (Senmui-Sanzo 善無畏三蔵) Yi Shin (Itige-zenji⾏禅師) Huiguo (Keika-Ajari 恵果阿闍梨) K.kai (Cabo Daishi 弘法師) Schism Part series nabuddhism in Japanese schools Jijitsu Hosso Sanron Kegon Ritsu Kushai Tendai Tendai Shingon Net Land zen Nichiren Founders Syche Kuokai Henen Dagen Eisa Ingen Nichiren Sacred Texts Avataṃsaka Satra Lotus Satra Praisaparamita Heart Satra Infinite Life satra Mahawayrokana Satra Vajrasehara Satrashahara Satrasari Japanese Buddhismait as The Tendai School which during the Kamakura period branched into Yuodo-sho (浄⼟宗) and Nichiren Buddhism (⽇蓮系諸宗派, Nichiren-kei-sho-syuha), Shingon split into two main schools - the old school, Kogi Shingon (古義真⾔宗, the ancient Shingon School) and the new Shingon School of Singi (新義真⾔宗, the reformed Shingon School). This division was primarily due to a political dispute between Kakuban (覚鑁), known posthumously as Kyo-Daisi (興教師), and his faction of priests concentrated in Denbe-in (伝法院) and the leadership of Kongbu-ji (⾦剛峰寺), the head of Mount Kyoya and the power in teaching esoteric practices in general. Kakuban, who was originally ordained in Ninna-ji (仁和寺) in Kyoto, studied at several temple centers, including the Tendai complex in Onjo-ji (園城寺), before going to Mount Kyoya. Thanks to his connections, he managed to win the favor of high-ranking nobles in Kyoto, which helped him to be appointed abbot of Mount Kyoya. However, the Congolebudzi leadership opposed the appointment to the site that Kakuban was not originally ordained on Mount Kyoya. After several conflicts, Kakuban and his faction of priests left Mount Negoro (根来) in the northwest, where they built a new temple complex, now known as Negoro-ji (根来寺). After Kakuban's death in 1143, negoro's faction returned to Mount Kyoya. In 1288, however, the conflict between Congobudzi and Denbe rose to the head again. Led by Raya, the priests of Denbe once again left Mount Kyoya, this time setting up their headquarters on Mount Negoro. This exodus marked the beginning of the Shinga Shingon School on Mount Negoro, which was the center of Shingon Shingon Until it was looted by Toyotomi Hideyoshi Daimeyoshi (豊⾂秀吉) in 1585. Doctrines garbhadhatu maniala. Weirokana is at the heart of Shingon Teachings based on early Buddhist tantras, Mahawayrokan Satra (I⽇経p., Dainithi-kyo), Vajrasehara Satra (⾦剛頂経, Kongacha-kyo), Prishaparamita Satra (般若理趣経, Hannya Rishu-kyo) and Sysiddihikar Satra (蘇悉地経, Sositsuji-kyo). These are the four main texts of esoteric Buddhism and all tantras, not sutras, regardless of their names. Mystical Vairocan and Vajrasehara Tantra are expressed in the two main mandalas of Shingon, Mandal of two kingdoms - the Kingdom of the Womb (Skt. Garbhadh't, Japanese 胎蔵界曼荼羅 Taiz'akai) Mandala and the Diamond Kingdom (Skt. Vajradh't, Japanese ⾦剛界曼荼羅 Kong'a) mandala. These two mandalas are considered a compact expression of the entire Dharma and form the root of Buddhism. In the Singon temples, these two mandalas are always mounted one at one on each side of the central altar. Susiddhikara Setra is largely a collection of rituals. Tantric Buddhism is associated with rituals and meditative practices that lead to enlightenment. According to Shingon's teachings, enlightenment is not a distant, foreign reality that can come close to the eons, but a real possibility in this life itself, based on the spiritual potential of every living being known as Buddha Nature. If cultivated, this luminous nature manifests itself as an innate wisdom. With the help of a true teacher and through proper body, speech and mind training, i.e. The Three Mysteries (三密, Sanmitsu), we can regain and release this enlightened ability for the benefit of ourselves and others. Kukai also systematized and classified the teachings he inherited from Huiguo for ten bhamis or stages of spiritual realization. He wrote in detail about the difference between exoteric, mainstream Mahayana Buddhism and esoteric tantric Buddhism. Differences between exoteric and esoteric can be summarized: Esoteric teachings are preached by Buddha Dharmakaya (法⾝, Hoshin), whom Kukai identifies as Vairocan (I ⽇如來, Dainichi Nyorai). Exoteroic teachings are preached by Buddha Nirmanakaya (応⾝, Jin), who in our world and eon, is the historical Buddha of Gautama (釈迦牟尼, Shakamuni) or one of the Buddhas of Sambhogakaya (報⾝, Heujin). Exoteric Buddhism believes that the buddha's finite state is ineffective and that nothing can be said of it. Kakai believes that exoterical doctrines were merely Buddha teachings of skilled means to help beings according to their ability to understand the Truth. By comparison, esoteric doctrines are the Truth itself and are direct communication between the inner experience of Dharmakai enlightenment. When attained enlightenment in his earthly Nirmanakaya, he realized that Dharmakaya was in fact reality in its totality, and that It's Vairocan. Some exoteric schools in late Nara and early period Heian Japan held (or were depicted by Shingon adherents as holding) that reaching a Buddha is possible, but requires a huge amount of time (three incalculable eons) practices to achieve, while esoteric Buddhism teaches that a Buddha can be achieved in this life by anyone. Kakai, along with China's Huayang School (華嚴, Kegon) and Tendai Schools, noted that all phenomena can be expressed as letters in World-Text. Mantra, mudra and mandala are special because they represent the language through which Dharmakaya communicates (i.e. reality itself). Although Shingon is depicted with anthropomorphic metaphors, he does not see Buddha Dharmakai as a separate entity separate from the universe. Instead, the deity is a universe that is correctly understood: an alliance of emptiness, the nature of Buddha and all phenomena. Kakay wrote that the great self encompasses every existence. Relationship with Vajrayana When the teachings of Shingon Buddhism were brought to Japan, esoteric Buddhism was still in its early stages in India. At this time, the terms Vajrayana (Diamond Car) and Mantayan (Mantra Car) were not used for esoteric Buddhist teachings. Instead, esoteric teachings were more commonly referred to as Mantranaya, or Mantra System. According to Paul Williams, Mantranaya is a more appropriate term to describe the self-suspence of early esoteric Buddhism. The main difference between shingon and Tibetan Buddhism is that there is no Inner Tantra or Antarayoga Tantra in Singon. Shingon has something that corresponds to kriya, cagna, and yoga tantra classes in Tibetan Buddhism. The Tibetan tantra classification system for four classes is not used in Shingon. Antarayagi tantras such as Tantra , Hewajra Tantra, Mahamaya Tantra, Cakrasaṃvara Tantra and Tantra Kalachakra were developed in a later period of esoteric Buddhism and are not used in Singon. Mahawayrokana Tathagata is one of the Thirteen Buddhas of Shingon Buddhism. In Shingon, Mahawayrokan Tathagata (Dainiti Nyorai) is a universal or Adi-Buddha⽇如來 which is the basis of all the phenomena present in each of them, rather than existing independently or externally for them. Singon's goal is to realize that human nature is identical to Mahawayrokan, a goal that is achieved through initiation, meditation and esoteric ritual practices. This awareness depends on receiving Shingon's secret teachings, transmitted orally by the school's masters. The three mysteries of the body, speech and mind simultaneously participate in the subsequent process of revealing their nature: the body through religious gestures (mudra) and the use of ritual instruments, speech sacred formulas (mantra), and mind through meditation. Xingon focuses on the Thirteen Buddhas (⼗三仏, Yasanbutsu), a group of different Buddhas and bodhisattv; however, this is purely for worldly Buddhist practice (especially during funeral rites), and Singon's priests are usually not only devoted to the Thirteen Buddhas. King of Wisdom Akala (Fudo Meo 不動明王) Gautama Buddha (Shaka-Nyorai 釈迦如来) Mayu Sri Bodhisattva (Monju-Bosatsu ⽂殊菩薩) Samanthabhadra Bodhisattwa (Fugen-Bosatsu ⽂殊菩薩 ) 普賢菩薩) Kshichigarbha Bodhisattwa (Jizo-Bosatsu 地蔵菩薩) Bodhisattwa (Miroku-Bosatsu 弥勒菩薩) Bhaishajiaguru Buddha (Yakushi-Nyorai 薬師如來 Avaloquita Schwara Bodhisattwa (Kannon-Bosatsu 観⾳菩薩) Mahasthapraptta Bodhisattva (Seisi-Bosatsu 勢⾄菩薩) Amitabha Buddha (Amida-Nyorai 阿弥陀如来) Ak Ashhubu -Nyorai 阿閦如 来) Mahawayrokana Buddha (Dainiti-Nyorai⽇如来) Okshagabarba Bodhisattwa (Kokadze-Bosatsu 虚空蔵菩薩) Mahawayrokan is the Universal Principle that underlies all Buddhist teachings, according to Singon Buddhism, so other Buddhist figures can be seen as manifestations with certain roles and attributes. Kakay wrote that The Great Me is one thing, but there can be many. Each Buddhist figure symbolizes its own Sanskrit seed letter. Practices and features siddhaṃ letters A. Typical Shrine of Shingon, created for priests, with Vairokina in the center of the sanctuary, and the kingdom of the uterus (Taizokai) and the Diamond Kingdom (Kongokai) mandalas. Playing a media video showing a prayer service in Koesh-ji in Nagoi. The monk rhythmically beats the drum, chanting sutras. One of the features That Shingon has in common with Tendai, the only other school with esoteric teachings in Japan, is the use of badges or sogaints of Sanskrit seeds written in the alphabet Siddhaṃ along with anthropomorphic and symbolic representations to express Buddhist in their mandalas. There are four types of mandala: Mahamashala (Yap. 曼荼羅, Big Mandala) Bedja- or Dharmamanyala (法曼荼羅) Samamasala (三昧耶曼荼羅), representations of the vows of the deities in the form of articles they hold, or their mudra Karmamanyala (羯磨曼荼羅), representing the activities of deities in three-dimensional form of statues 梵字, etc 梵字 悉曇 Siddhaṃ. Singon's main meditation practice is Ajikan (阿字觀) letter a meditation written using the Siddhaṃ alphabet. Other Shingon meditations are Gachirinkan (⽉輪觀, Full Moon Visualization), Gojigonjingan (五字嚴⾝觀, Visualization of five elements built into the body from Mahawayrokan Tantra) and Gosojojingan (五相成⾝觀, Pañcābhisaṃbodhi a series of five meditations to achieve Vajrashara Sutra. The essence of Singon's practice is to experience Reality by imitating the inner realization of Dharmakai through the meditative ritual use of mantras, mudras and visualizations, i.e. Three Mysteries (Japanese. Sanmitsu 三密). All Shingon followers gradually develop a teacher-pupil relationship, formal or informal, where the teacher learns the student's location and teaches the practice. For laymen, there is no initiation ceremony outside Kechien Kanjo (結縁灌頂), which is intended to help create a connection between the follower and the Buddha of Mahawayrokan. It is usually offered only on Mount Kyoya twice a year, but it can also be offered by larger temples under the guidance of masters authorized to transfer abhisek. This is not required for all lay people to accept, and no designated practices are given. Discipline Priest from the Chuin-ryu line in the temple of Shigisan Chosongshi (朝護孫⼦寺) In the case of the disciples, wishing to study to become Acharia's Shingon or Teacher (Ajari 阿闍梨, from Tsakariya Sanskrit: आचाय), this requires a period of academic study and religious discipline, or formal study in the temple for a longer period of time, after he has already received initiation and monastic religion, or formal temple education for a longer period of time , after he has already received the initiation and monastic initiation , and the complete completion of a strict four-fold pre-preparation and retreat known as Shido Kegyo (四度加⾏). Only in this case the practitioner can go through the stages of training, examination and finally abhishki to be certified as A acacia of Singon and continue to study more advanced practices. Either way, the stress of finding a qualified and willing mentor who will guide the practitioner through practice at a gradual pace. Acharya in Singon is a perfect and experienced teacher who is empowered to guide and train practitioners. You need to be acharya for a number of years, at least before you can ask to be tested on Mount Kyoya for the opportunity to qualify as mah'c'rya or great teacher (Dento Dai-Ajari 傳燈阿闍 梨), a senior shingon practice rank and a qualified great master. It should be noted, however, that this tradition exists only in the Koyasan sect. In other sects, the Shingon Ajari that Kanjo gives is called only Dai-Ajari or Dento Dai-Ajari and does not matter much as the Koyasan sect. First, the Line of The Dharma Koyazan died out immediately after Kukai, and the current pedigree of the Koyasan sect was transplanted from the Mandala-ji Temple (曼荼羅寺) in Kyoto by Meizan (明算, 1021-1106). This means that the tradition of becoming Dento Dai-Ajari was created after Meizan, not the original tradition of Singon. In addition, Meizan did not receive the deepest teachings, so Yukai (宥快, 1345-1416), a great scholar in Koyasan, is considered Lineage, not Chuin-Ryu Lineage to be Shingon Line. In addition to pleading for prayers and reading sutras, there are mantras and ritual meditation techniques that are available to any layman to practice independently under the supervision of Ajari. However, any esoteric practices require that the devotee pass the abhisek (dedication) (Canjo 灌頂) in each of these practices under the guidance of a qualified acharya before they see. Goma Fire Ritual Main article: Homa Main article: Shugendo Goma ritual performed in the Temple of Chushinkoji in Japan Goma (護摩) The ritual of consecrated fire is unique to esoteric Buddhism and is the most recognizable ritual of defining Shingon among ordinary Japanese people today. It stems from the Vedic ritual of Agnikian and is performed by qualified priests and acharyas for the benefit of people, the state or all sentient beings in general. It is believed that the consecrated fire has a powerful cleansing effect spiritually and psychologically. The central deity referred to by this ritual is usually Akala (Fudo Myo 不動明王). The ritual is performed with the aim of destroying negative energies, harmful thoughts and desires, as well as for accepting secular requests and blessings. In most Singon temples, this ritual is performed daily in the morning or afternoon. Larger ceremonies often include the constant beating of taiko drums and the mass singing of Akala's mantra by priests and laymen practitioners. Flames can sometimes reach several meters in height. The combination of visual effects and ritual sounds can be trans-inducing and make for a deep experience. The ancient Japanese religion Shugendo (修験道) also adopted the Goma ritual, two of which are outstanding: the rituals of Saido Dai Goma and Hashiramoto Goma. Secrecy today, there are very few books about Shingon in the West and until the 1940s, no book about Shingon has ever been published anywhere in the world, even in Japan. Ever since this line was brought to Japan from Tang China more than 1,100 years ago, its doctrines have always been closely guarded secrets, transmitted orally through an initiation chain and never recorded. For centuries, with the exception of those initiated, most Japanese ordinary people knew little about his secretive doctrines and monks of this School of Mantras, except that in addition to performing the usual sacred duties of prayer, blessings and funeral rites to the public, they practiced only Mikke's secret teachings, in stark contrast to all other Buddhist schools, and were called to perform mystical rituals that were supposedly able to cause rain that were supposedly able to cause rain, improve the harvest, expel demons, prevent natural disasters, heal the sick and State. It was believed that the most powerful of them could render entire armies useless. Although Tendai also incorporates esoteric teachings into its doctrines, it is still essentially an exoteric Mahayana school. Some exoteric texts are revered and studied in Shingon because they are the basis of The Mahayana philosophy, but Shingon's basic teachings and texts are purely esoteric. From the lack of written material, the inaccessibility of his teachings to the non-initiative, language barriers and difficulties in finding qualified teachers outside Japan, Shingon is probably the most secretive and least understood school of Buddhism in the world. The pantheon of Akalanata, the angry manifestation of Mahawayrokan, and the main deity referred to during the goma ritual. Main article: Japanese Buddhist pantheon A large number of deities of Vedic, Hindu and Indo-Aryan origin were included in Mahayana Buddhism, and this synthesis is particularly outstanding in esoteric Buddhism. Many of these deities play a vital role as they are regularly used by practitioners for various rituals and homas/pujas. In fact, it is ironic that the worship of Vedic-era deities, especially Indra (Taishakuten 帝釈天), King of Heaven, has declined so much in India, but is still so highly revered in Japan that there are probably more temples dedicated to him there than there are in India. Chinese Taoist and Japanese Shinto deities were also assimilated into Mahayana Buddhism as virgin-class creatures. For example, for Chinese Buddhists, Mahayana Indra (a synonym for Sakra) is a jade emperor of Taoism. Agni (Katen ⽕天), another Vedic deity, is summoned at the beginning of each Shingon Goma ritual. The average Japanese may not know the names Saraswati or Indra, but 弁財天 (Saraswati) and Taishakuten 帝釈天 (Indra) are household names that every Japanese person knows. In Orthodox esoteric Buddhism, divine beings are grouped into six classes. Buddhas (Butsu 仏) Bodhisattva (Bosatsu 菩薩) Kings of Wisdom or Vidyarajas (Mio 明王) Deity or Virgo (Ten 天) Avatars (Keshin 化⾝) Patriarchs (Soshi 祖師) Five Great Kings of Wisdom Five Kings of Wisdom is the most important grouping of The Kings of Wisdom in the World of Wisdom. Main article: King of Wisdom The Five Great Kings of Wisdom are angry manifestations of the Five Buddhas dhyani. Akala or Akalanata (Fudo Myo 不動明王) Real- Manifestation of Buddha Mahawayrokan Ablakundalina (Gundari Myo 軍荼利明王) Dispenser of Heavenly Nectar - Manifestation of Buddha Ratnasambava Trailokavja (Gudari Myo 軍荼利明王 Gozanze Miao 降三世明王) The Conqueror of Three Planes - Buddha Manifestation Yamantaka (Daiitoku Myo威徳明王) The Defeat of Death - Buddha Manifestation of Amitabh Wajrayak (Congo Yasha Myo) Пожиратель - Проявление Будды Амогасиддхи Другие известные короли Рагараджа (Айзен Мё Aizen myo) Махамаюри (Куджаку Мё Peacock Myo-oh) Хаягрива (Бато Бато Mazu Kannon) Учусма Мё Дайгенсуи Мё Дайгенсуи Мё Двенадцать божеств-хранителей Агни Властелин Огня Хранитель юго-восточного Брахме (Zhao Tian) - Властелин Небес; Хранитель Небес (вверх направление) Чандра (Gatten) - Властелин Луны (Тайшакутен Teishakuten) - Властелин Trāyastriṃśa Небес Тридцать Девы ; Хранитель Восточного Пртиви или Бхаме-A(Джитен) - Властелин Земли; Хранитель Земли (вниз направлении) Ракшаса (Rasetsuten Rasoten) - Властелин 30th Хранитель юго-запада (преобразованный буддийский ракшасас) Шива или Махешвара (Дайджизайтен Freedom Или Ишанатен Isanaten) - Властелин царств желания; Хранитель - восточной Сёрии - Властелин Солнца Вайшавана (Бишамонтен Бишамонтен Bishamonten или - Властелин Богатства; Хранитель Северной Варунья (Suiten) - Властелин воды; Хранитель Западного Ваю (Фетен Weather) - Властелин Feng Feng; Хранитель -Западной Ямы Эмматен (Властелин подземного) Хранитель других важных божеств юга Маричи (Мариши-Mari Chiten) - Покровитель божества Махакала (Дайкокутен Kuroten) - Покровитель божества Богатства Бензайтен Benzaiten - Покровитель божества Знания, Kangiten Музыка Ганеша Покровитель божества Блаженства Удаления препятствий или Kumaraten Hatoraten) Защитник буддийских монастырей монахов филиалов, расположенных, Япония, Дайго-дзи является главным храмом Дайго-ха филиала буддизма Сингон. Чишаку-является главным храмом Сингон-сё Чизан-ха Православная (Коги) Сингон школа (Kogi Shingon sect) Чуин-Рю Lineage (Nakain-ryu, решил после Второй мировой войны Гата Рю Нозен) Кёя-Содзё Lineage уже вымерли) -Рю Геню-Гата -Содзё Lineage (Saiin Ryumoto瑜 Takano Sosho, уже вымерли уже вымершие Содзё Гата Кёя Рю Энью) Самбейн-Рю Кенджин-Гата Кёя-Содзё Lineage (Sanhoin Ryuken Fukako Takano, почти вымерли) Самбуин-Рю Икё-Гата Кёя-Содзё Lineage (Почти вымерли) Самбуин-Рю Шинген-Гата Кёя-Содзё Lineage , почти вымерших) Anshoji-Ryu Lineage (Anjoji-ryu, почти вымерли) Chuinhon-Ryu Lineage (Nakain Hon-ryu, почти вымерли) Jimyoin- Ryu Lineage (Jimei-in-ryu, почти вымерли) Рейундзи-ха (Shingon sect Reiunji school) Shinanshoji-Ryu Lineage (Shinanjoji-ryu, созданная Jogon (Purification, 1639 - 1702)) (Shingon zensoji sect) Jizoin-Ryu Lineage (Jizoin-ryu, already for sure) Line Kuishin-Ryu (Sein Meiji Era) Daigo-ha Sanhoin Ryuken-Gakushin, extract rishuin-ryu Lineage (rational sect, allege extract) Congowin-Ryu Lineage (King Congo-Ryu, extract Allready (Shingon sect) Nishinoin-Ryu Enyu-Ga Lineage Shingon-Ritsu (Shingon Ritsu sect) Saidaidzi-Ryu Lineage (also ready extract) (Saidaidji-ryu) Chuin -Ryu Lineage (Nakain-ryu, just like Kyyasan) Daikakuji-ha Kenjin-Ga Lineage (Sanhoin Ryken-Gakushin, already accurate) Khojuin-Ryu Lineage (Khojuin-ryu , since the time of Heisei) Sennyaji-ha (Shingon Sosen-Senji School) Kuishin-Ryu Lineage (Senshin-in-ru) Yamashin-ha (Shingon sect). Kanshuji-ryu Shigisan (Shinkiyama Shingon sect) Chuin-Ryu Line (Nakain-ryu, just like Kyyasan) Nakayamadera-ha (Shingon Nakayamaji sect) Chuin-Ryu Line (Nakain-ryu, just like Kyyasan) Nakayamadera-ha (Shingon Nakayamaji sect) Chuin-Ryu Line (Nakain-ryu, just like as Kyasan) Sanbosha (Shingon Sanho sect) Chuin-Ryu Sumadera-ha (Shingon sect Sumaji school) Chuin-Ryu Lineage (Chuin-ryu, just like Kyasan) Toji-ha (Shingon Toji Sect) Nishinoin-Ryu Nozen-Ga Lineage (Nishin-ryu Nozen-zenji) Transformed (Shingi) Shingon School (Shingo) (Temple of Nekoji) Chushuin-Ryu Line Chizan-ha (Shingon sect Chishan School) Chushuin-Ryu Line (Middle School) Samboin-Ryu Nisha-Sojo (Sanpoin-ryu Nisha-Sojo) Buzan-ha (Shingon Toyoyama Sect School) Samboin-Ruh Kenjin-Gata Line exactly) Chushuin-Ryu Lineage (Middle School) Daidenboin-Ryu Lineage (Daidenhoin-ryu, since the Meiji era) Kokubunji- ha (Kokubunji Shingon sect) Inunaki-ha (Shingon sect sect naru) See also Chinese buddism Sokushinbutsu Sinja Ito Shinnio en Uchikawa-ryu Notes a b Kiyota, Minoru (1987). Shingon Mikic in Two Mhal: Paradoxes and Integration In the Journal of the International Association of Buddhist Students. 10 (1): 91–92. Archive from the original on January 25, 2014. Seager, Mason. History of Japan, visited ed. 106-107. Inagaki Hisao (1972). Kukai Sokushin-Jobutsu-Gi (Privilege of Reaching a Buddha with a Real Body), Asia Major (New Series) 17 (2), 190-215 Kakai: Essential Works. New York, NY: Colummia University Press page 258. ISBN 0-231-03627-2. b Williams, Paul, and Tribe, Anthonny. Buddhist Tought: Complete induction to the Indian tradition. 2000. page 271 - Singon Buddhist International Institute. Jusan Buttsu - Trien Buddha School Shingon Archive from the original April 1, 2013. Received on July 5, 2007. Yusto Gadeda Kakay: Basic works. New York, NY: Columbia University Press. page 258. ISBN 0-231-03627-2. Scharf, Robert, H. (2003). Reflecting on the ritual of Singon, journal of the International Association of Buddhist Studies 26 (1), 59-62 and Koda, Yuun (1982). Hohu Nimon no Chuin-Ryu, journal of esoteric Buddhism 139, p.27-42. PDF - Ascetic fire practice. Shugendo. Received on February 23, 2018. Literature Of Death, Rolf W.; Todaro, Dale A.; It's a trans. (2004). Texts of Shingon, Berkeley, California: Center for Buddhist Translation and Research numat. ISBN 1886439249 Death, Rolf, transl. (2006), Vairocanābhisaṃbodhi Sutra, Numata Center for Buddhist Translation and Research, Berkeley, ISBN 978-1-886439-32-0 Giebel, Rolf, Transl. Two esoteric sutras: Adamantine Pinnacle Sutra (T 18, No 865), Susiddhikara Sutra (T 18, No 893), Berkeley: Numata Center for Buddhist Translation and Research. ISBN 1-886439-15-X Hackeda, Yoshito S., trans. (1972). Kukai: Major Works, Translated, taking into account his life and studying his thoughts, New York: Columbia University Press, ISBN 0-231-03627-2. Matsunaga, Daigan; and Matsunaga, Alicia (1974). The basis of Japanese Buddhism, Vol. I: The Aristocratic Age. Buddhist Books International, Los Angeles and Tokyo. ISBN 0-914910-25-6. Kiyota, Minoru (1978). Shingon Buddhism: Theory and Practice. Los Angeles/Tokyo: International Buddhist Book. Payne, Richard C. (2004). Ritual Syntax and Cognitive Theory, Pacific World Journal, Series Three, No. 6, 105-227. Toki, Hario; Kawamura, Seiichi, tr, (1899). C-do-in-the-zu; gestes de l'officiant dans les c'lemonies mystiques des sectes Tenda et Singon, Paris, e. leroux. Yamasaki, Taiko (1988). Shingon: Japanese esoteric Buddhism, Boston/London: Shambhala Publications. Miata, Tysen (1998). Exploring ritual mudslation in the tradition of Singon and their symbolism. Draytlein, Eichot (2011). Sido Kegyo Shidai, Japan. Draytlein, Eichot (2011). A beginner's guide for Shido Kegyo Chuin-ryu, Japan. Maeda, Shuva (2019). The ritual books of four preliminary practices: Sambo School in Kenjin, Japan. Chandra, Lokesh (2003). Esoteric iconography of Japanese mandalas, International Academy of Indian Culture and Aditya Prakashan, New Delhi, ISBN 81-86471-93-6 Arai, Yusei (1997). Buddhism Koyasan Shingon: Handbook for Followers, Japan: Mission Koyasan Shingon, ISBN 4-9900581-1-9. External references to the Commons have media related to Shingon Buddhism. Koyasan Shingon Sect Main Temple Kongbu-ji Ninna-ji Temple Digo-ji Temple Chishakuin Temple Negoro-ji Temple Daikaku-ji Temple Chogosongshi-ji Temple Gokoku-ji Temple extracted from shingon buddhism theory and practice pdf

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