K6gyoDaishi Kakuban

NOTES

I. The doctrinal development of Ry6bu Shinto and its relation to Watarai Shintolt~tlji~ are treated in Teeuwen, Mark and van der Veere, Hendrik, "Nakatomi Harae Kunge: Purification and Enlightenment in Late-Heian Japan", I, Iudicium, Miinchen 1998. 2. Robert E. Morrell, in "Shingon's Kakukai and the immanence of the Pure Land", Japanese Journal of Religious Studies XI-2.3 (June-Sept. 1984 ), 195-220, e.g. mentions that Kakuban wrote a work called Mitsugon Shohishaku ljif;}jjj~fi'.-lfR. This is in fact a collection ofKakuban's works made by Docho ( 1709-1795) in 1783. 3. See e.g. the third part of Inagaki Hisao's translation of Kaku ban's Amida Hishaku, KKK, 1104- 1095, in which he overlooks one ofKakuban's most used analytical tools, the separation of the meaning of the form of an esoteric syllable Uis6 '.'f:tf'l) and of its contents Uigi '.'f:fi). I have discussed this translation in my Chapter Four. 4. See for Chinese E. Ziircher, The Buddhist conquest of China, Leiden: E.J. Brill, 1959; Introductory remarks: 1-4. 5. Hakeda, Y.S., Kiikai: Major works. New York: Columbia University Press, 1972. 6. Kiyota Minoru, : theory and practice. Los Angeles-Tokyo, 1978. 7. Yamazaki Taiko, Shingon: Japanese Esoteric Buddhism, Shambala Press, Boston, 1987. 8. Abe Ryiiichi, The Weaving of , Kiikai and the Construction of Esoteric Discourse, Columbia University Press, New York 1999. 9. Examples are: Katsumata Shunkyo, Mikky6 no Nihonteki Tenkai: Shunjiisha, 1970, 1981 ( 4 ); Kushida Ryoko, Shingon Mikky6 Seiritsu Katei no Kenkyii. Tokyo: Sankibo Busshorin, 1964, 1973(2); Kushida Ryoko, Zoku Shingon Mikky6 Seiritsu Katei no Kenkyii. Tokyo: Sankibo Busshorin, 1979. 10. For a description of the political efforts that led to the granting of the title see Tamabashi Koken, "Genroku jidai ni okeru Kakuban e no Daishigo chokkyo ni tsuite", Buzan Gakuh6 XIV.XV (1970), 59-74. 11. K{jgy6Daishi Zenshii, comp: Kobayashi Shosei, Tomita Kojun & Araki Ryosen, Kajisekai, Toky61909. 12. K6gy6 Daishi Zenshii 2 vols., comp. Nakano Tatsue; ed. Tomita Kojun; 1935, 1952 (repr.), 1977 (repr. with index), Hosenji, Tokyo. 13. Nakano Tatsue, "Kogyo Daishi senjutsu ni taisuru shoshigakuteki kenkyii" 1-8, Mikky6 Kenkyii XXIX (1928.6), 1-34; XXX (1928.9), 105-159; XXXI (1928.12), 50-85; XXXII (1929.3), 71-125; XXXIII (1929.6), 68-124; XXXIV (1929.9), 63-129; XXXV(l929.12), 33-88; XXXVI (1930.3), 48-97. 14. Nakano Tatsue, K6gy6 Daishi Seiden. ed. Tomita Kojun, Sesokan, TOkyo 1934.

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15. Miura Aldo, K6gy6 Daishi Denki Shiry6 Zenshii, Pitaka, 1942, 1977, Bunseido 1989; vol. 1: denki; vol. 2: shiry6. 16. Negoro Y6sho- Kakuban Kiso Shiry6 Shiisei, Sohonzan Daigojihen, Tokyo Bijutsu, 1994. 17. Nasu Seiryii, Gorin kuji hishaku no kenkyii, Daito Shuppansha 1936; Rokuyaen 1970. 18. A number of these essays were compiled in Kushida Ryoko, Kakuban no Kenkyii, TOkyo: Yoshikawa Kobunkan, 1975. 19. Cf. note 9. 20. Van der Veere, Hendrik, Kakuban ShiJnin, The life and Works ofK6gy6Daishi, Tokyo, 1992. This was translated into Japanese and published as Sokushin j6butsu e no michi - Kakuban Sh6nin Den, Nombre, Tokyo 1998.

21. Full title: Mitsugon'in Hotsuro Sange (no) mon !$~~~~U'fUi·~>c, see Chapter One.

22. K6gy6 Daishi Kakuban Kenkyii Jl~:;l;Jifijt~iiJf ~. Kogyo Daishi Kakuban Happyakugojiinen Goonkinentsiishii, Shunjusha, Tokyo, 1992. 23. K6gy6Daishi Chosaku Zenshii, Tokyo, 1993. 24. Sanford, James H. "Breath of Life: The Esoteric Nenbutsu", Esoteric , ed. I. Astley, The Seminar for Buddhist Studies, Copenhagen and Aarhus 1994, 65-98. 25. The text is published in K6gy6 Daishi Zenshii (2 vols.), l 121-1181, and in Taisho Shinshii Daiz6ky6 vol. LXXIX no. 2514, I Ifl See also Miyasaka Yiisho, K6gy6 Daishi Senjutsushii, 176-222 and Mitsugon Shohishaku: kan 6. 26. Full title Himitsu Mandara Jiijiishinron. See K6b6 Daishi Zenshii vol. I: 125ff. 27. K6b6 Daishi Zenshii vol. I: 4 l 7ff.

28. One example of such texts is the Daidenb6in Konryii S6}6 ::k1'W~Jilt1L*:tk "Petition for the Foundation of the Daidenboin". See KDZ, 1349-1352. This is a request to Ex-Emperor Toba for permission and funds to construct the Daidenboin.

29. See e.g. the autobiographical passages in Shq'uh6Shoj6~1f~¥tilf:lk, KDZ, 1335-1337. This text is a request for full initiation in the transmission of his teacher Kanjo Ji.II)]. It contains a summary ofKakuban's training to demonstrate that he was qualified to receive this initiation. 30. Miura Akio, K6gy6 Daishi Denki Shiry6 Zenshii 2 vols; Pitaka I 942, repr. 1977. Hereafter abbreviated to DSZ. 31. DSZ I, 351-353. 32. DSZI, 357-361.

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33. See e.g. Mitsugon Shonin Gyqj6 Ki WIH:J::A 1t:tk1lc, 3 lwn, written by Ryoi TB in 1672. See DSZ I, 87-165.

34. Full title Kaya Shun) ii Hennen Shiiroku ~!llf w4Mi1f.il!JHtJ<. See Dainihon Bukkyo Zensho CXXXI.

35. Full title Kayasan Daidenb6in Hongan Reizui narabi ni Jike Engi iliii!!!fU-J;kft?t~~*biill ~"ff!ij)Lfl. El **~!Eil. See DSZ I, 2-40.

36. Full title Denboin Hongan Kakuban Shonin Engi -IW¥t.=J$i;:;$;/WJHl!:~~J::A~!Eil, DSZ I, 44-86. 37. See Nakano, Seiden, 29-30. 38. DSZI, 3. 39. DSZI, 87-165. 40. See Dainihon Bukky6Zensho CVI: Shingon Fuh6den, and DSZ I, 371-397. 41. DSZ, I, 397-403 42. DSZI, 166-335.

43. This letter of protest is also called Honmatsu Ichimi S(fj6 **-~*:tk; see DSZ II, 699-714. 44. Nakano Tatsue, K6gy6Daishi Seiden, ed. Tomita Kojun, Tokyo: Sesokan, 1934. 45. Kushida Ryoko, Kakuban no Kenkyii. Tokyo: Yoshikawa Kobunkan, 1975. 46. Kushida Ryoko, op. cit., 477. See also "Kanazawa Bunko shinshutsu no Kogyo Daishi no shiryo ni tsuite", Mikky6Rons6XXII-XXIII (1942), 61-96. 47. See for instance Kakuban Shanin no Kato ft•J:AlJ:, DSZ I, 338-339. This work was written by his close disciple Kenkai ~~ (1107-1155) and covers events of the years 1135 and 1136. 48. See Reizui Engi, DSZ I, 6, and the Mitsugon Sh6nin Engi, DSZ I, 45. 49. As a matter of fact, his passing occurred on the twelfth day of the twelfth month, which corresponds to January 18, 1144. 50. See K6gy6 Daishi Gyqj6 Zuki, DSZ I, 172. This date corresponds to the day of the traditional religious gathering on Mount Negoro which commemorates Kakuban's birth. The Negoro Y6sho fN:*~if, a collection of documents concerning Mount Negoro, supports this. The slightly earlier (1878) Misshii Nenpy6, DSZ I, 397, mentions the sixth day of the fifth month (6-10-1095) as his birthday. 51. "maro" was added to his youth name in later biographies as a term of endearment. See e.g. Mitsugon Shanin Gyqj 6 Ki, DSZ I, 91. 52. Reizui Engi, DSZ I, 5. Mitsugon Sonja Nenpu, DSZ I, 373.

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53. For a discussion of this problem, see Kushida, Kakuban no Kenkyii, 2-3. A family called Isa is recorded as belonging to a Tamekata ~fl: in the line of Taira no Kunika :!JZ~'llf. an uncle ofMasakado, but there is no evidence of a connection with Kakuban's family. See DSZ II, 493-501 for information on this . The same conclusion is found in Ota Ryo, Seishi Kakei Daijiten, 1963, 303-306. 54. See Nihon Kokugo Daijiten XII, 297; Kokushi Daijiten 569, 698-699. 55. See e.g. Mitsugon Sh6nin Engi, DSZ I, 44. 56. DSZ I, 374. 57. See e.g. Reizui Engi, DSZ I, 6. 58. Okuda K6sei suggests that she was called Tachibana because she was born in a locality of that name. See "Kogyo Daishi no bokei Tachibana-shi ni tsuite no ikkosatsu", ChiioBukkyoXIV- 1 (1930), 52-61. 59. Their Buddhist names are recorded in the biographies; see Reizui Engi, KDZ, 6. 60. See Mitsugon Sonja Nenpu, DSZ I, 375. 61. Reizui Engi, DSZ I, 6. The Mitsugon Sh6nin Gy0j6Ki, DSZ I, 91, gives "Y6kob6 *i:ltm" as his monk's name. 62. Jukkai no shi, KDZ, 1339-1340. The date of composition of the Jukkai no shi is difficult to ascertain. In the text Kakuban mentions that he received initiation at the age of twenty-six. The text can therefore be dated in or after the year 1121. 63. The T6ji was the most important temple of the shingonshiiand functioned as its headquarters in those days. The "branch" mentioned in the text refers to the Ninnaji. 64. Mount Koya. 65. Sh0juhr5Shoj6"Request to Receive the Dharma Transmission". See KDZ, 1335ff. 66. The Genk6Shakusho, the first comprehensive in Japan, was compiled by Kokan Shiren JJ'f:l~lllffl~, a monk of RinzaishiiNanzenji ~1iii*, and offered to the court in 1322. It is composed in Chinese and takes the Chinese dynastic histories as the model for its arrangement.

67. Joson was a monk active in the capital from about 1084 until 1114. It is thought that he went to Mount Koya around 1114, which makes this statement an anachronism. See Kushida, Kakuban no Kenkyii, 80. 68. See Genkr5 Shakusho, Dainihon Bukkyo Zensho LXII, shidenbu I, 95, and DSZ I, 351-352. 69. DSZ I, 374. 70. See e.g. Mitsugon Sh6nin Engi, DSZ I, 44ff.

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71. There is some doubt about Chitose's monk's name. Nakano, Seiden, 36, gives this as Sen'yobo YttJt:l:m, but Kushida contends that Nakano and others misread the manuscript and that this should be Saitobo :tt~m; see "Kanazawa Bunko shinshutsu no Kogyo Daishi no shiryo ni tsuite" Mikky6 Rons a XXII-XXIII (1942), 61-62. 72. See Reizui Engi, DSZ I, 6. 73. Oyama Kojun, "Koyasan ni okeru Kakuban Shonin" in Mikky6 gaisetsushi to ky6ri. Oyama Kyojii hOin shoshin kinen shuppankai, Koyasan, 1962, 5 I 9-585. 74. Nakano, Seiden, 40.

75. Inoue Mitsusada, Nihon J6dokyo seiritsushi no kenkyii, Tokyo: Yamagawa Shuppansha, 1975, 347-358.

76. Akamatsu Toshihide, "Kogyo Daishi to sono jidai", Kaba Daishi to Shingonshii (Nihon Bukky6 shiishi ronshii vol.4) ( 1984), 238-260.

77. Kushida Ryoko, Kakuban no Kenkyii, 8-9. 78. DSZ II, 705.

79. The Mitsugon Sh6nin Engi, describes this early practice in the same way and relates that his father became angry with him because of his exaggerated devotions; see DSZ, I, 46.

80. Kushida, Kakuban no Kenkyii, 42-63; Ninnaji Shoshi Nenpu 1=fo~~8ijj,q=.~, Zoku Gunsho Ruijii VIII, 203-204.

81. The Hirosawa school was founded by Kancho Jt'1! (916-998), but was named after the Hirosawa pond in Saga, Kyoto, where the Henjoji iil#l.~ was built on the order of Emperor Hanazono :tl:'.:00!. 82. For a list ofKanjo's activities, see Kushida, Kakuban no Kenkyii, 59-65. 83. Denb6e is also pronounced denp6e. In the same way, the temple that was later erected by Kakuban to hold such gatherings was called Daidenboin or Daidenpoin.

84. The details of the original organization can be found in Denbo Nie Shikimoku f.\!fi*= i!A: ~, Kong6buji Z6bun ~iuJIJ~i~~j( in Koba Daishi Den Zenshii II, 15. See also Sumita Keiko, "Kyogakushijo ni okeru denboe no kenkyii" 1, 2. Mikky6 Rons6 XIX (1940), 83-94 and XX ( 1940), 119-140; Matsuzaki Keisui, "Kogyo Daishi Kakuban no denboe fukk6 ni tsuite", Kushida hakase sh{jju kinen Kas6den no Kenkyii, 1973, 225-239.

85. Reizui Engi, DSZ I, 7. Mitsugon Sh6nin Engi, DSZ I, 47. 86. Kushida, Kakuban no Kenkyii, 17-18.

87. Goyuig6, K6b6DZ II, 794; TLXXVII, 2431, 411.

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88. The debate about the Goyuigobegan in the Meiji Period and can be said to end with Moriyama Seishin, "K6b6 Daishi Goyuig6 shiken", Shingon Mikky6shi no Kenkyii, 1966. The matter was recently discussed again in Wada Shiijo, "Kob6 Daishi Kiikai no yuikai · yuigo ni tsuite", Indogaku Bukky

90. In the biographies the name of this monk is given as Tokug6. Tokugo, however, was an officially recognized monk's rank. The real name of Enrinb6 is not mentioned but probably this was Keigy6 ;!;!Wt; for his biography, see DSZ II, 523. Kushida, Kakuban no Kenkyii, 22, finds it hard to determine what the exact relation was between Keigy6 and Kakuban, since they were of the same age. Nakano, Seiden, 85, mentions that he was a pupil ofKanjo.

91. KDZ, 1421. 92. KDZ, 1423-1424. 93. A similar story already appears in Genk6 Shakusho, DSZ, I, 352. This account relates that once, when Toba was ill, he prayed to Kiikai. In a dream the following night he sees a monk approaching from the south (Mount K6ya), who cures him. When Toba later met Kakuban, he was surprised at his resemblance to the monk in his dream.

94. DSZI, 9.

95. DSZI, 48-49.

96. DSZ I, I 00- IO I. 97. DSZ I, 358.

98. The various opm1ons are discussed in Tomabechi Seiichi "Kogyo Daishi Kakuban ni okeru kai no mondai", Indogaku Bukky6gaku KenkyiiXL.i (1991.12), 177-181. 99. Reizui Engi, DSZ I, 9.

100. DSZI, 47. IOI. The text gives Kakuju Todaiji Udaijin Jl:tt1"Jll::k1f:tl::ke:f, zasu of the Tonan'in JRW!!m monzeki. He was a disciple of Kanjo. l 02. See Zoku Zoku Guns ho Ruijil XI, 67.

103. Nakano, Seiden, 64-68. Kushida, however, argues that the format followed by Kakuban might well have been the same as the fixed system that came into use in the Kamakura Period and is still used today, but that the combination shido kegyowas only used since the middle of the Kamakura Period; see Kakuban no Kenkyii, 29. 104. K6b6DZIV, 417-424.

105. ShQJuh6Shoj6, KDZ, 1336.

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I 06. See DSZ II, 705. 107. See Nakano, Seiden, 81-87.

I 08. See KDZ, 705ff, in which the title is abbreviated to Kongokai Sata.

I 09. Nakano, Seiden, calls him Ensh6 Ajari. See Kushida, Kakuban no KenkyiJ, 31-33, for a discussion of this problem. 110. See KDZ, 695-704 and 737-749.The colophon that mentions Ensh6 is included in DSZ II, 1179. 111. KDZ, 659-682 and 749-754. See DSZ II, I I 77ff for the colophons. 112. Kushida, Kakuban no Kenkyii, 34.

113. See T6h6ki VI, Gunsho Ruijii XII, 125 and Kaya Shunjil III, Dainihon Bukkyo Zensho CXXXI, 41. 114. Usually called Kishin Shonin tfffJL.l:A. 115. DSZI, 352. 116. DSZ I, 352. 117. Kushida, Kakuban no Kenkyil, 81.

118. This work is also known as ShingonshiJ Dangi UchigikishiJ ~ ~ *~~.UTlllMlt Although written by his disciple Ch6gonb6 Shoo ~!Km~ff!\ (dates unknown), it is included in KDZ, 407-588, because it is thought to be a faithful recording ofKakuban's lectures. 119. Reizui Engi, DSZ I, 9; Mitsugon Sh6nin Engi, DSZ I, 49. 120. The oldest source for this story may have been the Ryqji lchimi Sqj6, which probably mentions this encounter with a well-known priest to increase Kakuban's prestige. 121. The name of this monk is sometimes given as Myojaku. In Kakuban's Ryilshin Daigant6 no koto :s1:$:*ijji~~-. in which he wrote down his Eight Great Vows, however, the name appears in shittan script as Meijaku. See KDZ, 933. For a short biography, see Ninnaji Shoshi Nenpu, Zoku Gunsho RuijiJVIll, 195 Denbu 7, 372. 122. DSZ I, 10. 123. Usf!lsavijaya-dhiiranI 124. Reizui Engi, DSZI, 10.

125. Mentioned in the introduction to his Sang6Shiiki, K6b6 DZ JIJ, 324-359. 126. This is also the explanation given by Raiyu t'.l'UH« (1226-1304); see Shinzoku Zakki Mond&h6 ~f~~ilC.r"~~t'J;, Shingonshii Zensho, XXII, 321. 127. See KDZ, 549-551. 128. See Kushida, Kakuban no Kenkyil, 36-37.

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129. KDZ, 933. 130. Yojin was a monk who officiated at many rituals in the Ninnaji with Kanjo, so it is probable that Kakuban met him in the capital; see Kushida, Kakuban no Kenkyii 88-92. The Mitsugon Sh6nin Engi (DSZ I, 50) mentioned that he carried out the Gama ritual when Kakuban was initiated by Kanjo in 1121. Nakano supposes, on the basis of Unsho's Mitsugon Sonja Nenpu, that Yojin is the same person as Kyojin, see Seiden 110. Kushida, Kenkyii 88-92, uses the kechimyaku to show that they were two different individuals. 131. KDZ, 941. 132. DSZ I, 10. 133. DSZ I, 44. 134. The following passage is a slightly altered rendering of Kukai's Sh6ry6shii, K6b6 DZIII, 517. 135. In K6gy6 Daishi Chosaku Zenshii, the sentence "This fleeting existence knows many dangers; there is little to be expected of this body that is like foam." is placed here. I have followed the text of the Collected Works. 136. The text has koka shokui Jl!f RJ.imW:, the position in which one is qualified to receive initiations and guaranteed future enlightenment. 137. Sh6juh6Shoj6, KDZ, 1335. The translation covers a little more than half the request. 138. Kushida, Kakuban no Kenkyii, 40-41. 139. These initiations are also called denky6kanj6orjushiki kanj6. The result is that the initiated acquires the esoteric knowledge transmitted in a direct line from Dainichi. 140. KDZ, 369. 141. See DSZ I, 10. 142. Kushida, Kakuban no Kenkyii, 348-349, discusses the different opinions about the requirements for this practice. 143. See /wadesh6 Kishin Jo, DSZ II, 851. This is one of the documents contained in the Negoro Ytx;ho. 144. Reizui Engi, DSZ I, 29-30; Mitsugon Sh6nin Engi, DSZ I, 53.

145. See Tsuda Shin'ichi, "Kakuban no mikkyo to Jodo shiso", Bukky6 no Juy6 to Hen'yo, Tokyo, Koseisha(l99l), 283ff. 146. These diikini are often described in Japanese secondary literature as female demons that feed on human flesh. As a matter of fact, the attendants of Kali were called diikini, but in Indian Buddhist Tantric literature the name is commonly used for any female Buddhist deity. 147. KDZ, 1381.

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148. KDZ, 1391. 149. See KDZ, 1345. The contents of this text are similar to Kayasan Shaman Kakuban GeJo il1iilh1.Jr':l>r~:W:~J\~~. ibidem, 1341. 150. Reizui Engi, DSZ I, I I. Mitsugon Sh6nin Engi, DSZ I, 51-52. 151. DSZI, 352. 152. KDZ, 1353. Nakano refers to this text in a number of places as Shodenb6in Kuy6 Ganmon, but the temple was only called Shodenboin after the DaidenbOin was built. 153. See Mitsugon Shon in Engi, DSZ I, 54. 154. See KDZ, Uchigikishii, 407ff 155. KDZ, 1349-1352.

156. This text was written by Fujiwara Akinari JiiJJlUUl~; see DSZ II, 671-672.

157. The Chtlyiiki iti~WC. describes this visit by Toba to Mount Koya; see DSZ, I, 670-671. 158. See Reizui Engi, DSZ I, 13. 159. DSZ, II, 673-674. 160. KDZ, 803-814. 161. See DSZ I, 61. 162. See Kushida, Kakuban no Kenkyii, 299. 163. Reizui Engi, DSZ I, 10. 164. A summary of these reasons can be found in Hayashida Kozen,"Kogyo Daishi ga KoyahO yori netamaretarujijo ni tsuite", Chizan Gakuh6VIII (1921), 25-30. 165. DSZ I, 384 states that Kakuban based himself on his predecessors and acted according to the instructions in the Denb6e Nie Shikimoku. 166. See e.g. Kaya Shunjii, DSZ I, 367. 167. DSZ Il, 1001-1004. 168. DSZII, 1005-6. 169. DSZII, 1006-9. 170. DSZ II, 1011. 171. DSZII, 1009.

172. Kenkai, a disciple of Kakuban, states that Kakuban began this practice on the first day of Chosho 4 (l 135), see Kakuban Sh6nin no Koto, DSZ I, 338. Kushida suggests that this date probably refers to the time the preparations for this practice commenced;

231

Henny van der Veere - 9789004487598 Downloaded from Brill.com10/04/2021 05:48:19PM via free access K6gy6 Daishi Kakuban see "Kakuban Shonin no shogai wo do miru ka", Buzan Kyi5gaku Taikai Kenkyu Kiyo III (1975), 21. 173. SeeKDZ, 1313. 174. See for example Mitsugon Shonin Engl, DSZ I, 78-79. 175. For more details, see my Kakuban Shonin, The life and Works of K{Jgyo Daishi, Tokyo, 1992. 176. For both stories, see Mitsugon Sh6nin Engi, DSZ l, 83. 177. See KDZ, 537. 178. Dohan i!!tf!i (1178-1252) quotes large sections from Kakuban's Gorin kuji myo Himitsushaku in his Himitsu Nenbutsu Shofil!&i~{bt)', Dainihon BukkyoZensho LXX; see also my Fifth Chapter. 179. See Nakano Tatsue, "Kogyo Daishi senjutsu ni taisuru Shoshigakuteki kenkyii" 1, MikkyoKenkyiiXXIX (1928.6), 9. (hereafter "Shoshigakuteki kenkyii") 180. K.DZ, 205-234. See Matsuzaki Keisui, "Kogyo Daishi Kakuban no shinpitsuhon ni tsuite", Indogaku Bukkyi5gaku KenkyiiXXI-2 (1973), 261-264 for a discussion of this work. 181. See Matsuzaki Keisui, "Kogyo Daishi no senjutsu ni tsuite'', Buzan Kyi5gaku Taikai Kenkyii Kiyo, III (1975), 63. 182. SeeDSZII, 1135-1137. 183. This is mentioned by Nakano, "Shoshigakuteki kenkyii", Mikkyo Kenkyii XXXI ( 1928.12), 51, but in several instances he gives Goji kurin instead of Gorin kuji, obviously a mistake. 184. See Matsuzaki Keisui, "Kogyo Daishi no senjutsu ni tsuite", Buzan Kyi5gaku Taikai Kenkyii Kiyo, III (I 975), 63. The list, Daigoji Seikyo nami Kiroku Mokuroku i~H\IJ'i'f~~:Mz:ic& 13 iilJc, can be found in DSZ II, 1142-1148. 185. See DSZ II, 1129fffor the various mokuroku. 186. K{Jgyo Daishi Zenshii, comp: Kobayashi Shosei, Tomita Kojun & Araki Ryosen, TOkyo: Kajisekai, 1909. 187. Nakano Tatsue "Kogyo Daishi senjutsu ni taisuru shoshigakuteki kenkyii" 1-8, Mikkyo Kenkyii XXIX (1928.6), 1-34; XXX (1928.9), 105-159; XXXI (1928.12), 50-85; XXXII (1929.3), 71-125; XXXIII (1929.6), 68-129; XXXIV (1929.9), 63-129; XXXV (1929.12), 33- 88; XXXVI (1930.3), 48-98. 188. K{Jgyo Daishi Zenshii (2 vols.), comp. Nakano Tatsue; pub!. Tomita Kojun; 1935, 1952 (2), Hosenji: 1977(3) with an index. 189. The editor Tomita Kojun added the K

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190. Since this work of Nakano was published, various suggestions have been brought forward to solve the problem. For example Matsuzaki Keisui, "Kogyo Daishi kyogaku no shisoteki haikei" Mikky

192. This title should be Denb6in Kuy6 Ganmon, KDZ, 1353.

193. This is another name for the Uchigikishii, see KDZ, 431.

194. KDZ, 369-370.

195. Matsuzaki Keisui, "Kogyo Daishi no senjutsu ni tsuite" Buzan Ky

196. KDZ. 965-975. 197. KDZ, 1339-1340.

198. KDZ. 1349-1351.

199. KDZ, 1197-1220.

200. See Shingonshii Anjin ho II, 781-787.

201. KDZ, 1313-1314.

202. Kushida Ryoko, "Kanazawa Bunko shinshutsu no Kogyo Daishi no shiryo ni tsuite" Mikkyo Ronso XXII.XXIII (1942), 61-96.

203. DSZ II, Kakuban Shanin Seisaku Mokuroku jt~ l: A.~{-'I~ ['! Wlk, 1132ff. 204. See KDZ, 198 and 191.

205. See for instance Va~jigi, KDZ, 345ff. 206. KDZ, l l 97ff. 207. Oya Tokujo, Nihon Bukky6shi no Kenkyii III, 258-273.

208. Gyokuy6, Kokushokankokai, Tokyo 1898-1907; see the entries for the thirtieth day of the eleventh month of 1176 and the second day of the tenth month of 1177.

209. Inoue Mitsusada, Nihon J6doky6Seiritsushi no Kenkyii, 363.

210. Ishida Mizumaro, J6doky6no tenkai, 212-213. 211. See Matsuzaki Keisui,"K6gy6 Daishi Kakuban no Jchigo Taiyo Himitsushii ni tsuite" Indogaku Bukky

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213. Wada Shiijo, "Jiinen Gokuraku ioshii ni tsuite", lndogaku Bukky1Y5aku KenfyiiXXXII.1 (1984), 1-10. 214. KDZ, 1200. 215. See Shingonshii Anjin Zensho II, 785. 216. Kushida Ryoko, Kakuban no Kenkyii, 161-162.

217. In a diatribe against Kakuban in the Sangoshii ~llMI~. the author Gyohen 1Tii ( 1181- 1264) alleges that Kakuban was a disciple of Jippan. See DSZ II, 524. 218. See Kushida, Kakuban no Kenkyii, 165ff for a comparison of the By6chii Shugy6 Ki and the Jchigo Taiyo Himitsushii. A discussion of the relationship between these two men can be found in Kushida, "Kakuban Shonin to Jippan no kosho" 1 & 2; Buzan Gakuh6 XVII-XVIII & XIX (1973, 1974), I !ff. 219. A comparison of relevant passages is included in Matsuzaki, "Kogyo Daishi Kakuban no Jchigo Taiy6Himitsushiini tsuite", Jndogaku B11kky1Y5aku KenfyiiXX-2 (1972): 245-255. 220. Mukai Ryiiken, "Ichigo Taiyo Himitsushii no senshako", Mikfy1Y5aku KenfyuXXIII (1991), 17-32 .. 221. KDZ, 71-100. 222. KDZ, 101-130. 223. See Kimura Hideaki, "Kogyo Daishi Kyogaku to Shakumakaenron - Shakuron Shiji to Shakuron GuanshiJ', Buzan Gakuh6XXXVIII ( 1995), 75-113. 224. Nakano, "Shoshigakuteki kenkyii", Mikky6KenkyiiXXXVI, 66-67. 225. Kushida Ryoko, Shingon mikfy6 seiritsu katei no kenkyii, Sankibo busshorin 1964, 1973(2), 188-21 I. 226. DSZ I, 381. See also Mitsugon Sh6nin Gy6j6Ki, DSZ I, 134-135. 227. !hara Sharen, "Unsho Sojo to K6y6shil', K6gy6Daishi Kakuban Kenkyii, 773-792. 228. See as an example Oyama Kojun, "Kogyo Daishi no JOdokyo - K6y6shii ni tsuite" Etani sensei koki kinen ronshii: J6doky6 no shis6 to bunka, Bukkyo Daigaku 1972. A more recent publication ofNagai Yoshinori, "Kakuban Shonin no bungaku", Mikfy1Y5aku Kenkyii XXII ( 1990), 1-13, suggests a new investigation into this text to prove it was written by Kakuban, but no real arguments are brought forward.

229. Matsuzaki, ibidem, 67-68. 230. See DSZ I, 24.

231. DSZ I, 69.

232. See for example the discussion ofKakuban's ideas about the capacity of the aspirant (kikon .flt&) to reachj6butsu in Tomabechi Seiichi, "Kogyo Daishi no kikonkan II - ton, , cho to mikkyo no kikon", Chizan Gakuh6XLII (1992), 243-258.

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233. See the entry for the thirteenth day ofthe fifth month in Zm6Shiry6Taisei ~f*jff-f :k.nX XV, IOI. 234. Gorai Shigeru, Kaya hijiri, l06ff. 235. Not only from the influence Genshin's Qj6y6shii had, but also from works like the K6yasan Qj6den i@i!fll.ltl:1:1't, see Zoku Gunsho Ruijii VIII, 367ff, and the setsuwa collections. 236. See e.g. the biography of Meijaku in Dainihon Bukkyo Zensho, Honcho K6s6 Den en. 879. 237. See e.g. Oyama Kojun "Kogyo Daishi no Jodokyo - K6y&h!lni tsuite", Etani sensei koki kinen ronshii: J6doky6 no shis6 to bunka, 1972, 555-568. 238. The authenticity of the K6y&hrlwas discussed in Chapter Two.

239. Reizui Engi, DSZ I, 9; Mitsugon Sh6nin Engi, DSZ I, 49. 240. Nakanogawa Jippan. The characters with which his name is written are also read Jichihan or Jitsuhan. See Sato Tetsue, "Nakanogawa Jippan no shogai to sono Jodokyo", Mikky6 Bunka LXXI-LXXII (1966), 21-52 and Nenbutsushiki no Kenkyii, Hyakkaen, Kyoto 1972.

24 l. Raiyu's Hish6mont&h6 fiitJ>r.,~~t), T LXXIX no 2536, is one of the most important sources for our knowledge of Jippan's life. 242. See Tyler, Royall, "Kofukuji and Shugendo", Japanese Journal ofReligious Studies, XVl/2- 3 (1989), 143-180.

243. TLXXIV no 2350. 244. Kushida, Kakuban no Kenkyii, 129-130. 245. See Nenbutsu Shiki no Kenkyil, 68-69.

246. Shingonshii Anjin Zensho Ji~ *P:'L'~ilf II, 781-787. 247. Sato Tetsue, "Nakanogawa Jippan no shogai to sono Jodokyo'', Mikky6 Bunka LXXI.LXXII (1966), 49-50. 248. KDZ, 1200.

249. Ajigi ~ij'.f:~ in 3 vols. TLXXVII, 2438, 52lff. Ajiyc5ryakukan nami taii ~W'f=!S!'.~l!l.Ml :k~. ibidem, 2439, 55lff.

250. Kong6ch6 YugachrJ Hotsua'nokutara Sanmyaku Sanbodaishinron ~1D]IJTJUli«fJJD i:p~~~iiJm :jf.i=ii=ififf:1l.'~, TXXXIIno 1665. 2s1. rxxxn. 1668. 252. For a frequency list of quotations see Matsuzaki Keisui "Kogyo Daishi kyogaku no shisoteki haikei" Mikky6gaku KenkyiilX (1977), 126-127.

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253. See Kushida Ryoko, Shingon mikkyoseiritsu katei no kenkyti, 184. For Tokuitsu's text see T LXXVII, 2458, 862-865. The criticism by Tokuitsu was also discussed by Tsuda Shin'ichi, "The hermeneutics of Kiikai", Acta Asiatica XL VII ( 1985), 82-108. 254. See Sh6ry6shil Hoketsushii, a work which is extant as manuscript from the Edo Period. 255. KDZ, 1313-1314. 256. For details, see Sumita Keiko, "Kyogakushijo ni okeru denboe no kenkyii" 1,2. Mikkyo Rons6XX (1940), 134.

257. His most concise work on this issue is the Amida Hishaku jliiJ~~til~, KDZ, 1191-1195 I mentioned in my Introduction.

258. kyt5han is an abbreviation for kyau5 hanjaku t!rt§~~. "the discrimination and evaluation of the different teachings". 259. The vehicles of the Shomon PfOO (those who heard the teaching from the Buddha's mouth), the Engaku Butsu ~~{ijfl (those who reached Buddha-hood by themselves in solitary practice) and the Bosatsu ~~ (those who make the salvation of all the living their goal). 260. This classification was proposed by T'ien-t'ai-ta-shih Chih-i x#:*HifiW!m (538-597). 261. This was explained by Hsien-shou-ta-shih Fa-tsang 7llRtf:*Gi!ir:anl (643-712). 262. Takai Kankai "Shingon kyohan shijo yori mitaru Kogyo Daishi no ichi", Chizan Gakuh6 (new series) XII & XIII (1938 & 1939), 3-4.

263. See e.g. the remark by Subhakarasi~ha in Gohimitsu Giki nft'.,ef~tJL, TXX, 1125, 535 and remarks in Daibirushanaj6butsuky6sho :*W.Ja~1JBJJX.{L.mlt'Y, TXXXIX, 1796, 671 and 73 l. 264. For a summary of this debate, see Tamura Koyii "The doctrinal dispute between the Tendai and Hoss5 sects" Acta Asiatica XLVII ( 1985), 48-81.

265. Benkenrnitsu Niky6ron, T LXXVII, 2427; K6b6 DZ I, 4 74ff.

266. Full title Hirnitsu Mandara JijjOshinron il.\t!l~Ni+{±>L'~, T LXXVII, 2425. K6b6DZI, l25ff 267. Hiz6H6yaku, TLXXVII, 2426; K6b6DZI, 417ff.

268. Gosh6rai Mokuroku q~~~* § ~. K6b6 DZ I, 69ff 269. K6b6 DZ I, 474. 270. See also Katsumata Shunkyo, Mikky6 no nihonteki tenkai, 17ff. 271. Sanskrit: svabhiivakiiya. 272. Sanskrit: svasaf!'lbhogakiiya. 273. Benkenrnitsu Niky6ron, K6b6 DZ I, 475.

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274. Sanskrit: parasart1bhogakiiya. 275. Dainichiky6, Jiishinbon TXVIII, 848, lff. 276. Daibirushana J6butsuky6sho T XXXIX, l 796. 277. For Kukai's use of these last two treatises, see Takasaki Jikido in "Kobo Daishi and Tathiigatagarbha thought", Acta Asiatica XL VII (1985), 109-l 29. 278. The term himitsu refers to the concealed nature of the Buddha, which is enlightened. Therefore, I have rendered it as "enlightenment". 279. See e.g. Ji!}Oshinron Chapter IO. Takai Kankai claims that the terms tatezama and yokosama came into use in debates at the end of the Heian Period after Kyojin and Kakuban, see "Shingon kyohan shijo yori rnitaru Kogyo Daishi no ichi", Chizan Gakuh6(New series) XII.XIII (1938. 1939). However, Kukai already uses these terms in the second volume of the Benkenmitsu Niky6ron. 280. Hannyashingy6 Hiken, K6b6 DZ I, 554-565.

28 L For a discussion in English of Kukai's approach, see Hakeda, Yoshito S., Kiikai; Major works, 62ff. 282. Katsurnata Shunkyo, Mikky6no Nihonteki Tenkai, Tokyo: Shunjusha 1981, 20ff.

283. Soshijjikaraky6 Ryakusho ~~±tf!.rifUi~91UIE T LXI, 2227, 393b: KongO::h6 Daiky66ky6sho {!'lpn]1JJJJ:*~:EI;it T LXI, 2223, 7c, 9c. 284. TLXI, 2223, 16b. 285. TLVIII, 2212, I 9c, 20a. 286. TLXXV, 2396, 374-450. 287. TLXXV, 2396, 402.

288. Bodaishingi Ryakumond&holHJH.. '~~p.,~1H'Y, TLXXV, 554b. 289. See TLXXVII, 2434, 421-476.

290. T LXXVII, 2435, 477-502 and Shingonshii Zensho XXII. This work was previously attributed to Saisen, see e.g. T and Sawa Ryiiken, Mikky6 Jiten 254, but more recently it has convincingly been argued that the writer was Kyojin; see Kushida Ryoko, Kakuban no Kenkyii, 82-88, and Matsuzaki Keisui, "Kogyo Daishi Kakuban no kenrnitsu taiben ni tsuite", Taisho Daigaku Kenkyii KiyoLXll (1976), 59ff. 291. Kushida Ryoko, "Kogyo Daishi to Saisen kyogaku", Buzan Gakuh6XIV-XV (1970), 7-11.

292. KDZ, 1180. 293.KDZ,415, 508,519.

294. This work is also extant under the titles Kenmitsu Sabetsu Ju M~~!iJIJ~ and Kenmitsu S6tai Ju M!&;i'IHt~.

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295. See Matsuzaki Keisui "Kogyo Daishi kyogaku no shisoteki haikei" Mikky6gaku KenkyiiIX (1977), 126-127.

296. See KDZ 187-9 and KDZ 1125-1127.

297. Vamjigi cf*~· KDZ, 339ff.

298. The term 6geshin is often used as a translation of Sanskrit nirmiinakiiya and refers to the body of the Buddha that takes on specific forms corresponding to the needs of the beings so as to help them on their way to enlightenment. However, in the Benkenmitsu Nikyoron as well as in the Gorin kuji myo Himitsushaku the term age nishin f.tft=:!it is found. For that reason I have translated it as two forms.

299. Kakuban uses two terms from the Shakumakaenron, in which they appear, as in the Gorin kuji myo Himitsushaku, as fi~f'ff!IH!l~ and ·~ti§filrtMi~. In my translation I have supplemented the last character of both terms.

300. The theory found in Asvagosha's Mahiiyiina!iraddhotpadasiistra (Awakening of faith in Buddhism), which discusses the absolute as divided in substance, aspects and functions: hon, so and yii.

301. The ichiin'e is the sixth of the nine mandara that form the KongOkai mandara. 302. The fifth mandara of the KongOkai mandara.

303. The eighteen collections that formed the (legendary) cycle of the Kongt5ch6gyo.

304. Ryobu refers to the two worlds of the Taizokai and Kong6kai; gobu refers to the Buddha, Diamond, Dharma, Lotus and Action (butsu, kongo, ho, renge and katsuma) divisions of the KongOkai mandara.

305. The four and five kinds of dhiiraf!l are: the dhiiranl of listening, by which one can completely understand the teaching of the five vehicles of Buddhism and the differences between the kengy6and mikky(J, the dharma-dhiiraf!I, by which the thoughts become immovable and not deluded while remaining in the midst ofall dhannas; the meaning-dhiiranJ, by which one realizes that both men and are produced and therefore empty; the root-dhiiranJ, by which no thoughts are left in the conditioned domain of the six roots (senses). A fifth is sometimes added which is the reservoir-dhiiranJ, through which the ninth consciousness realizes the principle of tathata.

306. The five secret : Kongosatta, Yokukongo Bosatsu, Sokukongo Bosatsu, Aikongo Bosatsu and Mankong5 Bosatsu.

307. The contemplation of the five steps of becoming Buddha consists of tsiibodaishin, which perceives bodaishin logically, shiibodaishin, which realizes this through practice, j6bodaishin, the realization of unity of man and Buddha through methods of contemplation e.g. on the symbolic forms of the deities, sh6kong6shin, the body of proof of this unity and busshin enman, the complete realization of Buddha-hood.

308. Dainichi can be described by the five elements, earth, water, fire, wind and space,

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which can be qualifications of existence as well. This five symbols can also be projected on the body and represented by five syllables. These are called the rin.

309. The lists are compared, but not analysed, in Katsumata Shunkyo, "Kakuban no kenmitsu sabetsu shiso", Mikky6 no nihonteki tenkai, 55-63. 310.KDZ, 191.

311. Endo Yiijun has shown that nearly all the statements were taken from the works of Kiikai; see "Kogyo Daishi no Kenmitsu taiben ni tsuite", K6gy6 Daishi Kakuban Kenkyu, 199- 218. 312. Cf. supra, pp. 78-80.

313. Gorin kuji my6Himitsushaku, KDZ, 1125.

314. See Shakumakaenron Shiji ~=8iiJf¥Hfilitlf$, KDZ, 71-100. 315. Kenmitsu FudoJu, KDZ, 188.

316. KDZ, 415-419. 317. KDZ, 188.

318. KDZ, 1127. 319. See the Amida Hishaku, the Jchigo Taiy6Himitsushu, the Gorin kuji my6Himitsushaku and numerous other texts. 320. Gorin kuji my6Himitsushaku, KDZ, 1126. 321. KDZ, 1195.

322. Gorin kuji myoHimitsushaku, KDZ, 1126. 323. KDZ, 191.

324. Jqjiishinron, Chapter Ten.

325. Sh6ji, as explained by Kiikai in Sh6ji Jiss6 Gi Sl'-'f'.fr;j{j~, are the sounds and signs produced by Dainichi Nyorai. These form both the world of enlightenment and the phenomenal world, as there is nothing that exists outside Dainichi's shfji. All non-esoteric teachings and their followers are therefore also the sh6ji ofDainichi, although their meaning is obscured. 326. KDZ, 191-192.

327. KObo DZ I, 806-809. 328. See Hakeda, Yoshito S., The awakening offaith attr. to Asvagosha, 1967.

329. The first nine states of mind in Kiikai's system are all considered as being "without own-nature" (mujish6 1!\li 13 •14:) in contrast with the tenth state of mind, which is termed jish6 El ·14:. The ultimate mujisho, then, is the highest of the nine states and closest to the stage ofjish6.

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330. K.DZ, 197. See also Himitsu sh6gon Ry6bu Isshin Ju in KDZ, 201: "kengy6are the false sounds; they are provisional and adapted; mikky6 is the true "sound" (shO) of the real Law; by clinging to the false, Real Thusness (shinnyo ~PD) is obscured; when the provisional is removed, real wisdom shines forth." 331. Sanken ichimitsu =-M-!/E "the three I-vehicle teachings] are kengy6 and the one [-vehicle teachings] are mikkyiJ' according to Ennin; see Matsuzaki Keisui, "Kogyo Daishi kyogaku no shisoteki haikei", Mikky6gaku KenkyilIX (1977), 129. 332. KDZ, 415. 333. Shingonshil Zensho XXII, 17-70. 334. See the references to the Uchigikishil in notes 293 and 316.

335. Matsuzaki Keisui, "Kogyo Daishi Kakuban no kenmitsu taiben ni tsuite", Taisho Daigaku Kenkyil Kiy6LXII (1976), 59.

336. Kongo is a term used to indicate mikky6. It is often prefixed to show that a certain term should be interpreted according to the tenets of the esoteric schools. 337. Shingon J6bodaishin Shiki, KDZ, 22 I. 338. The da5abhiimi system originally described the ten stages a has to pass through before reaching supreme enlightenment. In the Shingon doctrine, however, these stages are not interpreted as levels of progress, but as qualities which manifest themselves the moment the first level is reached. 339. The terms also appear, for instance, in Kukai's Unjigi; see Koba DZ I, 546. 340. Matsuzaki Keisui, "Kogyo Daishi no Busshinkan ni tsuite" Indogaku Bukky6gaku KenkyilX-2 (1962), 637 (233).

341. Hakeda suggests that the work is a record of the discussions Kukai held with his pupils, Kilkai: Major Works, 86. Ozawa contends that there are inconsistencies between this work and other works by Kukai, which make the attribution of this work to Kukai doubtful, see Ozawa Seikan, "Kobo Daishi no kyogaku to Hiz6ki", Indogaku Bukky6gaku Kenkyil XXXVI.I (1987), 131-135 and "Hizoki to Kobo Daishi", Indogaku Bukky6gaku Kenkyil XXXVIII.2 ( 1990), 494-498.

342. A thorough investigation can be found in the first part of the Sokushin Jobutsu Gi. 343. Hakeda, Yoshito S., Kiikai: Major works, 83.

344. See Dainichikyo Kaidai, K6b6 DZ I, 640, in which Kiikai comments on the title of the Dainichikyo.

345. Sokushin Jobutsu Gi, Kaba DZ I, 508. 346. The poem which opens the discussions of the Sokushin J6butsu Gi is essentially an outline of this theory, K6bo DZ I, 508.

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347. This is also equated with sankai rikid6zuirui shin .=:.!f.1'il:!J~~~, the total of the various forms of the sentient beings in the three worlds and in the six realms of existence.

348. Himitsu Mandaraky6Ryakufuh6Den fl\.\if;o!f~Ni~llHH:t1', K6b6DZI, 2. 349. This commentary was in fact written down by 1-ching, but because it was dictated to him by Subhakarasimha, it is regarded as a commentary by Subhakarasiirha. 350. Koba DZ I, 474.

351. Full title Shingon Shogaku Shakumakaenron Shiji ~~pJTJJ!ff-~iiJfflmllitti*, KDZ, 71- 100. Matsuzaki Keisui in "Kogyo Daishi no shakuronkan" Buzanky{Jgaku Taikai Kenkyii Kiyo VI ( 1978), 34 remarks that the explanation about this commentary of Kaku ban on the Shakumakaenron, which Miyasaka gives in K6gy6 Daishi Senjutsushii II, 409 describes Kiikai's commentary on this text and not Kakuban's. 352. KDZ. 80. 353. KDZ, 82. 354. KDZ, 215-216.

355. Gorin kuji my6Himitsushaku, KDZ, 1125-1127. See below, Chapter Five, for a complete translation. I am referring to item six in this list.

356. KDZ, 294. Although no date is known for this text, it appears that it does not belong to the group of works Kakuban produced in his final years. 357. This is also called the samidhi without marks. 358. Dainichiky6sho TXXXlX, 1796, 580a. 359.KDZ, 1143, 1161. 360. Matsuzaki Keisui, "Kogyo Daishi kyogaku no shisoteki haikei" Mikky{Jgaku Kenkyu IX ( 1977), 131-132. 361. K6b6DZl, 473. 362. K6b6 DZ I, 533-534.

363. Va~igisho~'.:f:f'itJ;, KDZ, 350.

364. KDZ, 16.

365. Shakumakaenron Shiji, KDZ, 72, Uchigikishtl, ibid., 561. 366. The views of Kakuban on the Shakumakaenron are discussed in Matsuzaki Keisui "Kogyo Daishi no shakuronkan", Buzan Ky{Jgaku Tailwi Kenkyii Kiyo Vi (1978), 43ff.

367. See Himitsumandara Jiijiishin Ryakuju ~W.!i~Ni+f±>L'PittU!, KDZ. 305-306 and A Vaf!I

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Kai Mandara Ryakushaku 3l if .W.li~~~ff, KDZ, 307-320.

368. KDZ, 220-221. 369. Nasu Seiryli, "Kobo Daishi to Kogyo Daishi no shisoteki tachiba" Mikkyo Kenkyii LI, 1934.3. 370. KDZ, 506. 371. Takai Ryiishu, "Chizan kyogaku ni okeru shomondai", Chizan Gakuh6 XXIII-XXIV (1974.12), 119. 372. Kamei Sochfi, "Kogyo Daishi no kyoshugi" Mikky6Rons6XXII-XXIII (1942), 32-33.

373. See his commentary Dai Birushanaky6 JiishinshO ::kEellt:i!;l!;J3~~{±iC.'~J' in Dainihon Bukky6 Zens ho XLII. 374. See TXVIII, 848, 10, 17, 20, 30bc, 38 for the most important explanations. 375. TXXXIX, 621, 642, 651, 701, 723b 783. see also the discussions in Kuriyama Shiijun, "Kogyo Daishi Kakuban to ajikanpo", TaishODaigaku KenkyiiKiy6LXXII, (1987), 91-104; and Nasu Seiryli, Gorin kuji no kenkyii, 323ff. 376. See Shqji Jiss6 Gi, K6b6 DZ I, 524; Unjigi, K6b6 DZ I. Compare also: Ajigi attributed to Kiikai, K6b6DZJV, 219. 377. This phrase is variously translated as "to know your own mind as it really is" (Hakeda, 87), "knowing one's mind as it truly is" (Yamazaki, 84) or "to know your own state of mind as it really is" (Kiyota Minoru, "The Mahiivairocana-siitra (First Chapter): An annotated English translation", 24), but these are ambiguous statements; I have therefore chosen an interpretative translation. 378. TXVIII, 848, le. 379. Matsuzaki Keisui, "Kakuban no honpushokan", Indogaku Bukky

380. An inventory ofKakuban's statements about the syllable a was made by Kitao Ryiishin; see "Kogyo Daishi ni okeru Ajikan (I)"Makio Ryokai Hakase Kijukinen Ronshii Jubutsud6Sanky6 Shis6ronko, 353-380.

381. KDZ, 1008. 382. KDZ, I 004. 383. KDZ, 1019.

384. ~ffl:~l~L ::k~.!;~;:$:, :7Jfi!!~*· 385. Matsuzaki Keisui, "Kogyo Daishi kyogaku no shisoteki haikei" Mikky

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386. K6bo DZ IV, 34ff. 387. Matsuzaki Keisui, "Kakuban no honpushokan" lndogaku Bukky6gaku Kenkyii XVI-I (1967), 328ff. 388. See Kuriyama Shujun, "Kogyo Daishi Kakuban to ajikanpo", Taisho Daigaku Kenkyii Kiyo LXXII (1987), 91-104. 389. Kitao Ryiishin, "Kogyo Daishi ni okeru Ajikan (II)", Chizan Gakuho XL (March 1991 ), 69- 97. 390. KDZ, 1009ff. 391. Kushida, Katei, 201. 392. See the first lines of the Vaf!?}i Mikkan, KDZ, 1077. 393. KDZ, 990.

394. The same statement can be found in Hachiy6kan )\J~~. KDZ, 1025. 395. K6bo DZ, Sokushin J6butsu Gi, I 506ff. 396. K6boDZII, 132-140. 397. Matsuzaki Keisui, "Kogyo Daishi Kakuban no jobutsu shiso" Buzan Gakuho XXIII ( 1978). 398. For a discussion of this theory in connection with Kakuban, see Tomabechi Seiichi, "Kogyo Daishi Kakuban no jobutsuron II", Buzan Ky6gakudaikai Kiyo XX (1992), 57-71. 399. See e.g. the term h6sh6butsu in the first line of Kenmitsu Fudo Ju, KDZ 187. Many commentators believe Kakuban used it in the technical sense of the Taimitsu system, while I believe he used the term in this poem as an abbreviation for hokkaitaisho butsu. 400. KDZ, 1201-4. 401. See Tachibana Nobuo, "Kogyo Daishi no bodaishinkan" Taisho Daigaku Daigakuin Kenkyii RonshiilX (1985), 88. 402. K6boDZIV, 16-87. 403. See for his detailed explanations the Chapters Three and Four of the Gorin kuji myo Himitsushaku, KDZ, 1165-1167. 404. See e.g. Shingachirin Hishaku, KDZ, 1075. 405. KDZ, 911. 406. KDZ, 1091. 407. KDZ, 1107. 408. See e.g. KDZ, 1178 and 1190.

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409. In the Mury<'ijuky6, T XII, 360, a distinction in three levels is made. In the Kanmury{jjubutsuky6 T XII, 365, in each level three different kinds of sentient beings may be reborn. Thus a system of nine levels was created. 410. Benkenmitsu Niky6ron, K6b6 DZ I, 474.

411. KDZ, 1188-1190.

412. See for discussions on this subject Kuriyama Shujun, "Gorin kuji my6 Himitsushaku ni okeru gozo sanmajikan", Buzan Gakuh6XIII ( 1967), 57-68 and Yoshioka Yoshitaka, "Gorin kuji hishaku to Dokyo gozokan", Mikky6Bunka LXIX-LXX (1964) (1964), 77-97.

413. Tanaka Fumio "Gorin kuji hishaku no haikei shiso ni kansuru ichikanken - dokyo.igaku no ryosokumen ni tsuite-", Buzan Ky6gaku Taikai Kenkyii Kiy6XII (1984), 91.

414. See Franck, Bernard, Kata-imi et kata-tagai; etude sur /es interdits de direction dans l'epoque Heian, in Bulletin de la Maison Franco-.!aponaise, Nouvelle Serie V, no. 2-4, Tokyo, 1959.

415. Kushida Ry6k6, Shingon mikky6 seiritsu katei no kenkyii, Sankibo, 1964, 1973(2), 153. 416. Kushida Ryoko, Shingon mikkyoseiritsu katei no kenkyii, 182.

417. Kushida, op. cit. 186. suggests that Saisen might have taken the same position, but as the majority of his works was lost, we cannot be sure about this.

418. The basic siitras centring on Amida are the Hanjuzammaiky6 ~~:ffl- ~'**~' T XIII, 4 I 7 and 4 I 8; MuryQjukyo ~ii~*~· T XII, 360, Amidak.y6 ~iiJ5mWt*~ T XII, 366 and the Kanmury<'iju butsukyoilU!\'iiiiHlll*~ TXII, 365. 419. Amida Hishaku, KDZ, 1191-1195. 420. I have translated tai ft as 'embodiment' to distinguish it from shin !#finjishohosshin. The phrase corresponds to the concept of'wisdom of wondrous perception' (my6kanzatchi), which is represented by Amida Nyorai in the Shingon doctrine. 421. The relative and absolute truth.

422. Jifjiishinron, K6b6 DZ I, 129.

423. T6gaku, the Sith stage and the first stage above the ten stages of the bodhisattva.

424. The objects of the five senses and objects of the mind.

425. See Inagaki Hisao, "'The esoteric meaning of Amida', Amida Hishaku by Kakuban", KKK, 1104-1095.

426. See Gorin kuji my6 Himitsushaku, KDZ, I 122; Amida Hishaku, KDZ. I 191. 427. Dainichiky6Kaidai, K6b6D l, 661.

428. Amida Hishaku, KDZ, 1191; /chigo Taiy6Himitsushii, KDZ, 1214.

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429. KDZ, 1122. 430. KDZ, 1004. 431. KDZ, 713. 432. The system is most clearly explained in the Amida Hishaku. Dohan in his Himitsu Nenbutsu Sha, Dainihon Bukkyo Zensho LXX, takes the ideas of this work and of the Gorin kuji myo Himitsushaku as his starting point and develops the theory further. 433. The term was probably first used by the Kegon patriarch Fa-tsang. It appears in several works that were wrongly attributed to Kiikai, but these cannot be dated. See Kitao Ryiishin, "Kakuban shonin ni okeru Mitsugon jodo" Taisho Daigaku Daigakuin Kenkyii Ronshii XI (1978), 149.

434. Mitsugon Jrxlo Ryakkan in KDZ, 1190 435. KDZ, 1122. 436. KDZ, 1183-1190. 437. In the commentary on the Dainichikyo, TXXXIX, 600c, these two meanings of are explained.

438. See Gorin kuji my6 Himitsushaku and the discussion in Wakagi Kaishin, "Kogyo Daishi no ojo shiso" Nichibutsu nenpoVIII (1936), 284-313. 439. See e.g. the already mentioned Kenmitsu Fud6Shoand Amida Hishaku. 440. See for a discussion ofKakuban's position on this, Kushida Ryoko, Shingon mikky6 seiritsu katei no kenkyii, Sankibo busshorin 1964, 1973(2) (Kakuban, 188-211 ). 441. This spell is: "01!1 Amrita tese kara hii'!I", see Chapter Five.

442. This work is also known as Sah6 Shidai 1'F'¥:tirx;g or Amida Shidai l\iifiJt-~t{jz;g, K6b6 DZ II. 495ff. 443. TXX, 1167. 444. KDZ, 167. 445. Dainihon Bukky6Zensho XXIV, 228-62. 446. Shingonshii Anjin Zensho II, 781-787.

447. A description of the contents of this text can be found in Matsuzaki Keisui, "Kogyo Daishi Kakuban no lchigo Taiyo Himitsushii ni tsuite" lndogaku Bukky6gaku Kenkyii 20-2, 746-50, 1972.

448. Kush id a Ryoko, Shingon mikky6 seiritsu katei no kenkyii, 187, 188. 449. KDZ, 1340. 450. Kushida Ryoko, Shingon mikky6seiritsu katei no kenkyii, 205.

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451. Kushida Ryoko "Kanazawa Bunko shinshutsu no Kogyo Daishi no shiryo ni tsuite", Mikky6Rons6XXII-XXIll (1942), 61-96. 452. The text is also known as Gorin kuji Hishaku. It is published in KDZ, 1121-1181, and in T LXXIX, 2514, 11-22. See also Miyasaka Yiisho, K6gy6 Daishi Senjutsushii I, 176-222, and the collection Mitsugon Shohishaku, sixth kan, hereafter MSH. 453. Kushida Ryoko, "Kanazawa Bunko shinshutsu no Kogyo Daishi no shiryo ni tsuite", Mikky6 Rons6XXII-XXIII (1942), 65.

454.

455. ii!:f=~t); full title: V~jigish6narabi ni kun6oyobi kansh6, ii !:f:~t):tf-~~§lk.WJITT!, KDZ, 347-354.

456.

457. See e.g. Dainichi Ryakkan * f3 ~- (KDZ, 1101), in which Dainichi is said to adapt the teaching to the basic capacity (konki 1.1.H:ll) of man; further A Varn Kai Mandara Ryakushaku arcf Ji!_.;_~if.ii'fr*' (KDZ, 311 ): "Man, being not enlightened, speaks of many Buddhas; when enlightened, man knows there is only one Buddha.... " 458. KDZ, 1167. 459. KDZ, 1035; 1037; 1039. 460. KDZ, 1139. 461. KDZ, 1149. 462. For a general discussion of the theory of rokudai engi in shingon mikky6 see Nasu Seiryii, "Rokudai taitaishiko", Gorin kuji no Kenkyu(hereafter KenkyiJ), 323-351. 463. Manabe Shunsho in "Kakuban to Gorin kuji hishaku no saishiki zuzo" presents a list of the oldest manuscripts. See Mikkyi5gaku Kenkyu XIII (1981 ), 30-31. 464. KDZ, 1181-1182. See also Nakano Tatsue, "Kogyo Daishi senjutsu ni taisuru shoshigakuteki kenkyii" (8), MikkyoKenkyiiXXXVI (1930.3), 57-60. 465. See for the old mokuroku DSZ II, 1129 ff. The text does not appear in Goho's Tqji Kong6z6Seiky6Mokuroku, DSZ II, 1135-1137.

466. The same epilogue is attributed to the Shingachirin Hishaku in the oldest biographies; see my discussion in Chapter Two.

467. K'un-lun shan is a well-known high mountain situated in west China, Chin-hsiang province. It is seen as the mountain that forms the axis of the world, like Mount Sumeru.

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468. The texts give koshii ti* for H6sh6b6 in contrast to shinsh6 f.IT1':. This contrast is not only that between an older and younger generation, but also between those who have realized their religious goal and those who are still working towards it. Nasu, Kenkyii, 322, takes shin fJr "new" to mean shin f! "faith, trust" and the phrase shinsh6 to mean shinshii suru {~{ij: "to engage with trust". 469. KDZ, 1180. 470. See Nakano, Seiden, 426-432, Nasu, Kenkyii, 4.

4 71. Kakuban, who was known as V ~ Shonin, often used the second syllable of his name, "Va'!l"· in Japanese pronunciation "Ban", to refer to himself 472. KDZ, 1180. 473. Chizan Zensho V, 367-572. 474. Gorin kuji hishaku no Kenkyii, Daito Shuppansha 1937; repr. Rokuyaen 1970. 475. K6b6DZ I, 521. 4 76. See for Kakuban's explanation e.g. Shingon J6bodaishin Shiki, KDZ 231 and Uchigikishii, KDZ525.

477. Kiikai in Sokushin J6butsu Gi flD$t.6X{l.~, K6b6DZI, 507. 478. KDZ, 1134. 479. See Benkenmitsu Nikyeron, TLXXVII, 2427, 38lb ff; KOboDZ I, 474 ff. 480. KDZ, 1180. 481. KDZ, 1121-23. 482. The text speaks of "two times seven" which makes fourteen, the sum of the constituent syllables of the ho mandara "av~~ ha'!l kh~" and the ho mandara "o'!l a ffif ta te se ka ra h~". These two ho mandara are equated with the gorin and kuji. See the note in MSH and Nasu Seiryii, Kenkyii, 14. Miyasaka Yiisho, K6gy6Daishi Senjutsushii, 362, differs in his explanation and says it refers to the nine Buddhas and five divisions of the Kong6kai mandara. The first opinion seems to be more plausible in view of the following statements. 483. Naisho is the technical term expressing the truth that is found in the heart of every individual. It corresponds to Sanskrit pratyatmadhigama. 484. Tei6, Indraraja, refers to Dainichi as the source of all other Buddhas and contrasts with the subordinate position of Amida, son. 485. See e.g. Jijjiishinron kan 10.

486. KDZ, 803. 487. See my discussion of the meaning of sokushin j6butsu and qjo in Kakuban's thought in Chapter Four.

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488. 'Belief in the four holy truths and the three treasures of Buddhism is the first of the five preconditions for enlightenment; the others are endurance (shqjin :f,lf~). concentration (nen ~), meditation (j6 '.it) and wisdom (e M). 489. Although the meaning of sh6my6 was narrowed down in the Pure Land tradition to invocation of the name of the Buddha Amida, it is clear from the context that in this sentence the term has its original meaning of invocation of a Buddha or Bodhisattva name. The gorin mantra and the nine-syllable spell are both treated as sh6my6. 490. Nasu, Kenkyii, 14, refers to a passage in the 15th kan of the Dainichikyasho, in fact Daibirushana j6butsukyasho, T XXXIX, 579-790, which describes that when one sees the (drawing of) the mandara and hears a teacher, there will be some . When one engages in real concentration, the result will be even better. When one progresses further, the attainment of enlightenment becomes inevitable. These steps can be compared to the stages of shoshin ;f)}L', e M, and daihi mangy6 :k?i75:f'T, found in the Sansamaya chapter, =.::.IJf:im&i, of the Dainichiky6. 491. Mitsuz6, secret storehouse, is a word often used for mikky6 when referring to the multitude of teachings that are part of Dainichi and contained in the esoteric doctrines. Kiikai presented his teaching in the Gosh6rai Mokuroku as mitsuz6. In the list of differences between kengy6 and mikky6 in Chapter One of this work, Kaku ban uses mitsuz6 in the meaning of the teachings of the fourfold Dharmakaya (shishu hosshin @fjt:RJr). 492. Although in general an appellation for the Pure Land of Amida, the Land of Ultimate Bliss, it is also used to describe the state of enlightenment in shingon mikky6. See my discussion in Chapters Three and Four. 493. I.e. "Adorned with mysteries"; it is the paradise or state of enlightenment in shingon mikky6. See also my Chapter Four on Mitsugonj6do. 494. See Nasu, Kenkyii, 19. 495. KDZ, 1183-1190. 496. Sokushin J6butsu Gi, K6b6 DZ I, 516. 497. Maybe the four representatives of in China, Hui-yuan Mlfil (334-416), T'an-luan ii:'.11 (476-542), Tao-ch'o Ji~(562-645) and Shan-tao~~ (613-681), are meant here. 498. Nasu mentions a manuscript which gives a different reading: "both lands". See Kenkyii, 14. 499. See Nasu, Kenkyii, 16. Nasu explains it according to Kukai's Hiz6ki, as discussed under gokuraku. 500. T XII, 365. 501. The MSH and Nasu have a different reading for "difficulty": "difficult and easy". This does not alter the basic meaning of the sentence. 502. KDZ, 1165-1166.

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503. 'Absolute' is my translation for 'daijo' ** (mahiiyana), which is used here in the meaning of "absolute reality" as explained in the Daij6 Kishin Ron; see also Hakeda Yoshi to S., The awakening offaith attributed to A.Svagosha, 1967. 504. KDZ, 1123-24. 505. See Nasu, Kenkyii, 21. 506. Henj6 is one of the epithets of Dainichi referring to the ubiquitous radiance of his wisdom. 507. KDZ, 1125. 508. "Jade" was a term in use to refer to the Yuishiki and Tendai tenets.

509. The text has 1tfr~r~. Nasu, Kenkyii 35, explains this as the method of the dispersed mind which stands in contrast to the concentration of the mind in the second pan of this sentence. Other manuscripts read ~~. which refers to the practice of building up good karma through the elimination of evil and practising good deeds. 510. The gos6jiishin kan 1it§fi.XAitM is one of the practices explained in the Kong6ch6gy6 and incorporated in the training for Shingon priests. 51 l. A metaphor from the Hokkeky6, meaning an incredibly long period of time. 512. See my discussion in Chapter Three. 513. KDZ, 339. 514. KDZ, l 127-ll65. 515. In this case Ji stands for shuji, the seed-syllables which are the constituent parts of the mantra. 516. The MSH uses a different character, but the meaning is the same.

517. The meditation and visualisation on o~ is found in the Shugokokkaishu Daraniky6, TXlX, 957, 570. A day ofritual practice usually consists of three sessions. The first session is called shoya f)]:el and starts in the afternoon. The next session is held in the early morning and is called k6ya ~&:el. The following morning session is called nitch a 13 qi. 518. See Unjigi, Kro6 DZ, I, 535. Hakeda translates jis6 and jigi as 'invariant meanings' and 'ultimate meanings', see Kiikai; Major Works, 246. I do not think these translations convey the precise meaning of these technical terms. 519. See KDZ, 1195. 520. rxvm. 848, 9b. 521. TXXXIX, 579-790.

522. See Dainichiky6 Kaidai :k 13 ~001.B Kro6 DZ l, 636, 648, 670 and Hiz6 H6yaku ~iiOU~. ibid., 466; also translated by Hakeda, Kiikai, Major works, 218, who renders the fifth line as "I know that it is void like empty space".

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523. See also Nasu, Kenkyii, 53 and 331-332. 524. KDZ, 1175. 525. Kakuban wrote this shingon in shittan script. The Japanese pronunciation would be nomaku samanda bodanan aku bi ra un ken. 526. The four obstructions for the practitioner: 's army, evil demons, the teachings outside Buddhism, and evil gods. See also Kakuban's Chapter Seven. 527. KDZ, 1128. 528. TXVIII, 848, 20a.

529. In some texts we find ah instead of iih. In view of Kakuban's explanation and the practice concerned here, this must be a mistake.

530. Shigaku ~{Jft refers to the process which begins at the moment of initiation, leading to the manifestation of inherent enlightenment, hongaku /.f>:ft. 531. Ichiji chorinno or lchijikonrin refers to Dainichi as the highest condensed essence in man. All virtues can be brought under the one syllable bhriim, which constitutes the essence. This corresponds to Skt. Ekaksara buddhos~I~acakra~. See Mikkyo Daijiten, 83. 532. The Uchigikishii contains an exposition (not dated) on the Bodaishinron, in which Kakuban explains that the religious capacity (kikon :mttN) of those who have received kechien kanjo AAli~~Ylffl, the initiation during which the practitioner throws the flower, is the highest, because it enables them to reach immediate enlightenment through sanmitsu practice. See KDZ, 445-446. 533. KDZ, 1129.

534. The Dainichiky&ho has mubaku sanmai 1!1ti~-=.'*. the contemplation on being without bonds. Nasu, Kenkyii, 59 explains this as a more traditional way. In fact, the syllable vilva under discussion was pronounced as bi!ba in Japanese. The original Sanskrit shuji ba is the first syllable of the word bandhana, meaning 'bond', while va is derived from varuna, 'water'. The confusion of the two meanings arose from the fact that the Japanese could not distinguish the sounds v and b. 535. See KobODZI, 535-553.

536. The four kinds ofrealisation are jishO sh{f6 nehan El •ti1!1f ~~.!E~, ujoe nehan 1f ~1'<1.!E~. mujoe nehan 1!\li~J'R?~~ and mujiijo nehan ~{±~¥.!!!.~.The first realisation is of the purity of one's own essence; the second means that the causes for are extinguished, but the body still remains; in the third realisation both cause and effect are destroyed and the body is gone as well; in the fourth realisation even knowledge of harmful influences is gone and one possesses Buddha-wisdom. 537. KDZ, 41-50 538. The shingon is: a vam ram ham khaf!I, TXVIII, 905, 910.

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539. KDZ, 1130. 540. KDZ, 1131-1132. 541. TXVIII, 905, 910c. 542. See Manabe Shunsho, "Kakuban to Gorinkuji hishaku no saishiki zuzo", Mikky6gaku Kenkyli XIII (1981 ), 15-31. 543. See also Nasu, Kenkyii, 75. 544. The Collected Works has +:n "100.000". This must be a misprint, because the nonnal term would be +JJ "ten directions". This is supported by the quotation in Dohan's commentary and the text of MSH. Further, Dohan has sansai .=:~ and Nasu sanse .=:ill: instead of sankai =Fff.. The meaning is the same.

545. The Diamond division (Kong6bu ~l'Q]IJHB), Lotus division (Rengebu ll~$), Jewel or Treasure division (Hoou 3!:$), Action division (Katsumabu ~M~) and Empty Space division (Kokiibu Lt~$). 546. KDZ, 1132. 547. This distribution is also used in the contemplation exercise on the five parts of the body, Gos6j6shin kan 1£ffip)(;J!rft. This corresponds to Skt. Paiicakariibhisa~bodhikrama. 548. Nasu, Kenkyli, 79-82. 549. KDZ, I 132. 550. KDZ, 1133. 551. See e.g. Himitsu mandarabon, T XVIII, 848, 3 ld and Jitsu h6sokubon, ibid. 52b-c, in which the syllables a va~ ram ha~ kha~ are connected with five positions on the body. 552. SeeKOboDZ, II, 21. 553. KDZ, 1097. 554. KDZ, 1133. 555. K6b6DZI, 397. 556. The three modes of existence of respectively hell, hungry ghost and beast. Once born in these realms there is no possibility to reach enlightenment. 557. In fact an extension of the group of the three zu: the eight nan are eight fonns of existence in which Buddha-hood cannot be obtained or in which it is very hard to realize this. 558. This refers to the first stage ofKiikai's tenfold system explained in the Ji!jiishinron.

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559. Chou Ch'u, a Chinese who lived in the third century during the western Chin dynasty. The village in which he lived knew three kinds of dangers: the dragon of the lake, the tiger of the mountains and the behaviour of Chou Ch'u himself. Spurred on by the villagers Chou Ch'u killed the dragon and tiger and gave up his unruly behaviour. He became known for his loyalty and filial piety after he had thus removed the three harms; cf. Morohashi II: 3441-276/277. 560. Misha -*:'.E (Ajiita8atru) was an Indian king who gained the throne by parricide. Because of his bad karma he became ill later in life. When his mother told him there was no remedy but to visit the Buddha and receive the teaching, Ajata8atru followed her advice and showed remorse. His religious life consisted of upholding the general rules for laymen, which implied fasting before noon and on the six appointed days of the month. The story can be found in the Nehangyo 14, Bongy6bon 8-5, TXII, 474. The MSH refers for the story of this king to the Kanmurycyukyo, which contains the instructions the Buddha gave Queen VidehI, the mother of Ajiita8atru. 561. Nasu's manuscript has sanzu, Kenkyii, 87. 562. I.e. the palace. 563. The mustard-seed and the stone are two well-known metaphors to indicate an immensely long period of time. 564. KDZ, 1134. 565. shikishin can be interpreted as Man, as Man consists of form, or body, and mind.

566. Nasu refers to a quotation in Raiho ~- (1306·1362)'s Sokushingi t6bunki aP~iUfl:lil'l~. III: "As for the rokudai, when one opens the shiki, it consists of the five Great Elements; the shin is one Great Element. That's why Va~ ShOnin mentions this in the Gorin kuji my6 Himitsushaku".

567. Quoted by RaihO in Shinjin hongensh6~•L':;$::7CfY; see DSZII, 1207. 568. KDZ, 1134. 569. Yakushi Nyorai's dwelling place is the Vaidurya heaven, which is also situated in the eastern direction. Therefore Yakushi is attributed a place in the same quarter (east) as Ashuku NyoraL 570. Another name for myokanzatchi. 571. Another name for Hosho. 572. KDZ, 1135-1136. 573. KDZ, 1138. 574. Kuriyama ShOjun "Gorin kuji my6 Himitsushaku ni okeru gozo sanmajikan" Buzan Gakuh6 XIII (1967), 57-68; Tanaka Fumio "Gorin kuji hishaku no haikei shiso ni kansuru ichikanken - Dokyo igaku no ryosokumen ni tsuite·" Buzan Ky

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575. See also the note in MSH. 576. For a discussion of the scriptural authority see Nasu, Kenkyii, 111.

577. The three texts T XVIII, 905, 906 and 907. The relation between these three will be discussed below. 578. TXXI, 1299, 398b. 579. It is most likely that Amoghavajra is meant here. Amoghavajra's teacher was Vajrabodhi, the first transmitter of the esoteric doctrine contained in the Kong6ch6gy6to China. Kakuban mentions him here as Kongochi Sanzo. Nasu states that this passage cannot as yet be traced in the works of Amoghavajra. See Kenkyii, 119. 580. In this all obstructions are removed when one reaches insight into the nature of honpush6. Through the wisdom ofDainichi all passions and bad karma will be cleansed away. This samadhi corresponds to the condition of "enlightenment of the first position", mentioned hereafter as result of this practice. 581. KDZ, 1139.

582. Full title Sanju shijji hajigoku tengosh6 shutsusangai himitsu daranih6 .:=.fi~tiM!ttill J~f#*~!t±l .:::.!f.fiS-\lfWl:~JE.tti, T XVIII, 905, 909b-912b. 583. Full title Butch6 sonsh6 shin hajigoku tengosh6 shutsusangai himitsu sanjin bukka sanJu shi.JJi shingon giki {~ Uf~:ll9},e,,filttf!!J~f#* ~! t±l .:::.J'HlS~ .:::.-!lrf~ * = om!~tili~ I§ fliit., rxvm, 906, 912b-9t4c. 584. Full title Butch6 sonsh6 shin hajigoku tengosh6 shutsusangai himitsu darani giki 14!lm.-IJ9}1C.'filttl!!.~~M~~!l±l.:::.!f.~.\!flWt:.mJe.1ifJL, T XVIIl,907, 914c-915c. 585. See Matsunaga Yuken, "Sanju shijji hajigoku giki no kenkyii", Mikky6 Kenkyii XXXV (1929), 3. 586. See Nasu Seiry\i, "Sanju shijji hajigoku giki no kenkyii", Miyamoto Seison kyqju kanreki kinen ronbunshtl, Tokyo Sanseido, 1954, 3-4. 587. Matsunaga Yuken, "Sanju shijji hajigoku giki no kenkyii", Mikky6 Kenkyii XXXV ( 1929), 5-6. 588. See Matsunaga Yuken, "Sanju shijji hajigoku giki no kenkyii", Mikky6 Kenkyii XXXV (1929), 5; Nasu Seiryii, "Butchi5sonshodaraniky6no honyaku ni tsuite" Taish6Daigaku Kenkyii KiyoXXXVIII (1952), 7. 589. The differences between the texts were discussed in detail by Matsunaga Yiikei, "Sanju shijji to Hajigoku", Mikky6Bunka CXXI (1978), 1-12. 590. Makashikan kan 8 and 9: T XL VI, I 07a and 121 b. 591. Nasu, Kenkyii, 367ff describes the concepts related to the five agents in detail. 592. TXVIII, 905.

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593. The term myashiki is taken from the Sanju shijji darani ho. Other manuscripts have two times shikih6 ~1:t in this sentence, obviously a copyist's error. 594. In the Sanju shijji darani ho, T 905, 909c, as well as in the copy made by , the character shiki, P~ with€!. written in it, appears two times instead of dan !II, meaning "body".

595. This is Chikaku Zenshi i1~11\l.affi. See his description in Shiiky6roku *~~ 28; T XLVIII, 577b.

596. This explanation is based on the double meaning of the character @: 'blue sky' and 'empty'. The colour blue was thought to be the neutral colour that contains all other colours. 597. KDZ, I 139. 598. KDZ, I 140.

599. Sanju shijji darani ho: "it has the form ofa flower; it controls the nose (smell)", which makes it probable that some characters have disappeared from Kakuban's text. See T 905, 909c.

600. Consciousness, Name-Form, the six objects of the senses, clinging and sensations; see also Nasu, Kenkyii, 128.

601. Nasu suggests reading "to control" instead of"to produce". See Kenkyii, 129. 602. This must be a mistake in either the copy or Kakuban's writing. On the grounds of analogy with the other descriptions of the syllables and organs, I think this should be reconstructed as "the white ki and the spleen create the lungs". 603. See again Chikaku Zenshi, T XL VIII, 577b. 604. KDZ, 1140.

605. 'Stomach' is missing in Sanju shijji darani ho, see T905, 910a. 606. Nasu reads 'ibukuro'; see Kenkyii, 139.

607. The sentence "The yellow colour produces Wood from Earth, and from Wood Fire", as written in the 'Collected Works' (op.cit., 1143) and Nasu (op.cit., 142) must be a mistake. On the basis of Sanju shijji darani ho(op.cit., 910b) this part should be reconstructed as "The yellow colour is born from Earth; Earth is born from fire".

608. Nasu's manuscript and Sanju shijji darani ho have 'heart', obviously a mistake; see Nasu, Kenkyii, 145.

609. Hannya, Kongosatta, Kong6z66, Monju and Kongoge. 610. Fudo, Kosanze, Gundari, Daiitoku, and Kongoyasha.

611. Located in the Outer Layer (GekongObuin) of the Taiz6kai Mandara. These "Halls" or "palaces" are stations in the course of the sun during a year and as such can be thought of as the twelve months of the year.

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612. Also located in the Gekong6buin, seven in each of the four directions. 613. Tanaka Fumio, "Gorin kuji hishaku no haikei shis6 ni kansuru ichikanken - d6ky6.igaku no ry6sokumen ni tsuite-", Buzan Kyagaku Taikai Kenkyti Kiyo XII ( 1984 ), 91. 614. Sanford, James H., "The Abominable Tachikawa Skull Ritual", Monumenta Nipponica XLVI.I, Spring 91, 1-20. 615. See Yoshioka Yoshitaka, "Sango shiiki to Gorin kuji hishaku no dokyo shiso" Taisho Daigaku KenkyuKiyoLVII (1972): 251-263. 616. KDZ, I 143. 617. These five achievements are five kinds of objectives for the ritual, also called goju (j6ju) ho 1Lfm!V(;Zt$. They are connected with the five divisions of the Kong6kai and the five kinds of sapience. Their names in Sanskrit are siintika, pustika, iibhiciiraka, vaSiK.arana and iikarSar!a; see the Commentary on the Dainichikyo in T XXXIX. Because the merit that can be achieved by these five practices is present in the five syllables, it is also possible to attain these merits by intoning the syllables, Nasu, Kenkyu, 153. 618. KDZ, I 143-1144. 619. See Sokushin J6butsu Mon, K6bo DZ IV, 224. The attribution of this text to Kiikai is doubtful. A similar passage can be found in the Sanju shijji texts, e.g. TXVIII, 910c.

620. hrdaya in Sanskrit; it is used here for the mind in its real aspect (shinjitsushin Jl;~'L'), the absolute mind that forms the foundation for citta. Nasu, Kenkyu, 160, explains this as life itself, but adds that in this context it must be taken to mean the organ of the heart, because Kakuban is still involved in explaining the mandara of the body. Tajima Ryiijun's points out that in Shingon Buddhism hrdaya is connected with bodaishin and not with citta, as in other schools; see his Les dew; grand et la Doctrine de l'Esoterisme Shingon, Maison Franco-Japonaise, Tokyo 1959, 267. 621. Because iiftzh is the fifth stage of the development of the syllable a. 622. KDZ, 1145. 623. In Sanskrit puf!darika, in this case the opened white lotus. 624. shari, meaning relic, is used here in its original meaning of !farira, "body". 625. The five divisions of the Kong6kai and the three divisions of the Taiz6kai.

626. The line iilS't!tEC. is interpreted as ii!H!T"t'l.::

628. This is another name for Kaishikike6 Nyorai ~~~x~D*. Saf!1kusumitaraja, who appears

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as the result of practice.

629. Sanskrit: Narayana. Naraenten is a protector of the Buddhist Law and stands for hardness, in this case indestructible, as a quality ofBirushana. 630. The four Buddha's who surround Dainichi in the Kong6kai, are called haramitsu because they represent his wisdom aspects. In this case Ashuku Nyorai is the first of the five wisdom-aspects one must realize.

631. The Sanskrit names of these my66 WEE (vidyarifja) are: Trailokyavijaya, KuI_l~alI, Yamantaka, Vajrayak~a, Acalanatha and .

632. KDZ, l 149. 633. KDZ, ll49-ll50.

634. KDZ, 829-833. 635. KDZ, 1151-1152.

636. The icchantika are sentient beings considered incapable of reaching enlightenment in e.g. the Hoss6 doctrine.

637. The five gyaku supplemented by the killing of an oj6 :f!l I;!;] and an ajari ~iiJM~.

638. Some manuscript have ~,~ but I think 1J,~, as found in Nichiren's manuscript, makes more sense.

639. The hell called Avici, the lowest of the eight hot hells.

640. Nasu has 1iJM! instead of {~fl. This doesn't seem logical to me. 641. KDZ, 1151-1152.

642. KDZ, 831. 643. See e.g. Nichiren's manuscript. 644. Nasu, Kenkyii, 187.

645. See e.g. Kokuyaku Daiz6ky6, Shingon Seiten, 1929. 646. TXII, 365.

647. The spell in the text is written in shittan script; Jap. pronunciation on amirita tese kara un.

648. Shugokokkaishu daraniky6, T XIX, 565c.

649. Although hara is written in Shittan script, the following explanation is of the word kara. The pronunciation of these two words is the same in Japanese, which probably lead to the confusion. 650. The text has *fro instead of fro*.

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651. K6b6DZ I, 545. 652. KDZ, 1152-1153. 653. See Amida Hishaku, KDZ, 1192. 654. Nasu, Kenkyu, 193-194 draws attention to the fact that Kiikai writes teja; see Sah6 Shidai, K6b6 DZ II, 504. 655. TXIX, 532b. 656. Nasu, op.cit. 198, thinks that 'the truth about existence' in the mikky6 interpretation is meant here. 657. This seems to me to be a mistake in the text, because judging from the contents this should refer to the second set of truths. 658. KDZ, 1153-4. 659. I have translated songen by 'instability' on the basis of the following explanations of the syllable u. I find a literal translation like 'harmful decrease' or Hakeda's translation of 'wanting' (op.cit., 247) unsatisfactory. 660. The four modes of existing in saf!!s8ra: being born, growth, aging and dying. These four modes form one cycle, which is repeated again and again. 661. Shugokokkaishu daraniky6 T XIX, 565c. 662. K6b6 DZ I, 537-548 663. Compare Unjigi, K6b6 DZ I, 548: "a has the meaning of hosshin; ha has the meaning of h{jjin; u has the meaning of {jjin; ma has the meaning of kejin." 664. In the text the syllable mr is written in Shittan script, a combination of ma and r. The Collected Works and MSHwrite the added element as'!', which has the esoteric meaning of 'colouring' or 'defilement'~. It would seem that Kakuban was in doubt about the meaning of this second element, because he adds the explanation of'f', which means 'supernatural permeation' ;pii@. It may be that he had difficulties in distinguishing the consonants rand/.

665. T XXX, 36a. 666. K6b6 DZ, Unjigi, 545.

667. )!f{&l, TXX, 1112.

668. TXII, 44la. 669. Nehangy6XIII, Sh6gy6hon 7.3. TXX 44lc 670. The . 671. rxxx, 2b. 672. T XXX, 6b.

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673. TII, 532a. 674. KDZ. 1155-1160.

675. See Unjigi, Koba DZ I, 548. 676. See Nasu, Kenkyil, 224-226. 677. Nasu, Kenkyii 227-228 explains sansanbyiJdo as the equality of the three secrets of body, speech and mind of the practitioner, the equality of the three secrets of the practitioner and the honzon, and the equality of the three secrets of the practitioner, the honzon and all the various Buddhas. 678. The gohimitsu are Kong6satta and his consorts: Desire, Touch, Love and Pride.

679. Full title Ryakujutsu Kong6ch6 Yuga Funbetsu Sh6ishush6 h&non ~~~JnJIJTJ[fij«{ba:)1- J.llJ~{:il{~~iEi'!irM~. T XVIII, 29la. In this text Ashuku and Hosho are jish6shin, Arnida is juyiishin, Shaka is hengeshin and the remaining sixteen Great Bodhisattvas and sixteen other Bodhisattvas are t6rushin. 680. Kong6kai Raisangy6. In this text Ashuku isjish6shin, Hosho and Arnida arejijuyiishin and tajuyiishin, and Shaka is hengeshin. 681. KDZ, 1160-1161. 682. See KDZ, 347-354. 683. The mandara of Arnida. 684. KObo DZ II, 495. 685. They form thej6in because they represent aspects of Arnida. 686. Miyasaki, K6gy6 Daishi Senjutsushil, includes an extra syllable ra between te and se. This is obviously a misprint. 687. The Bodhisattvas Avalokitesvara, , Akasagarbha, Samantabhadra, Vajrapani, Mafijusrl, Sarvanivaranaviskambhin and K~itigarbha. · 688. The Bodhisattva Kanjizai holds a lotus in his hands, or an opened and unopened lotus, which symbolizes the innate purity of Man. When the lotus unfolds, insight is reached and Bliss is attained. 689. KDZ, 1162-1163.

690. TXX, 1167. 691. Dainihon Bukkyo Zensho LXX.

692. This is the monk Rozo rt~ who eventually became Arnida Butsu. 693. He who has conquered the passions, another name for an .

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694. The Shingon Jiten, 246, gives vikriinte and in the following line vikriinta, which are the usual expressions; see p.246. 695. Usually svare; see Shingon Jiten, 246. 696. Shingon Jiten: sarviirtha-siidhane. 697. KDZ, 1165-1166. 698. K6b6 DZ I, 658. 699. Caf!dala refers to those who are outside the system of the four varna in India.

700. This is a reference to the Nehangy6, chapter on the nature of the Nyorai; see T XII, 407b. 701. Nasu, Kenkyii253, traces this passage to the "Chapter on great fulfilment of indestructible bliss", which is the Chapter Nine of the Yugiky6, Yugiky6 Kongo Kichijo Daijcyubon Iif«*I1fl ~IJsff::k!J.l(;~J'p, T XVIII, 260b.This is one of the texts belonging to the group of works generally referred to as Kong6ch6gy6. 702. One koti is ten millions. 703. Nasu's manuscript reads: 'it is like the real body ... .', Kenkyii, 252. 704. Nasu takes this to mean the Action Division (Katsumabu) of the Kong6kai.

705. KDZ, 1166. 706. The gobu are each endowed with five kinds of wisdom, which accounts for the total of twenty-five divisions mentioned here. 707. KDZ, 1167. 708. See Kanmuryqubutsuky6 T XII, 365, 344c ff. 709. Idai, in Sanskrit Vaidehi, was the daughter of King Bimbisara, whom the Buddha instructed in the way to reach rebirth in Pure Land. This teaching is the subject of the KanmurycyubutsukyO; see T XII, 365, 340c. 710. Gatsugai, in Sanskrit Prabhii, was an elder of Visiili, who came to listen to Vimalakirti's teaching. 711. Nasu, Kenkyii 261, explains that on the day of Goho's death, there was rejoicing in heaven and all came out to meet and greet him, because of his holiness. Because the story is an example of a Buddha who comes out to meet the faithful, ofraikO, Goho is here described as someone who hoped forjunji qjo.

712. KDZ, 1168. 713. See Tajima R. Etude sur le Mahiivairocanasiitra, 97. 714. Nasu, Kenkyti, 263ff.

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715. The shingon are: 'on maka maitaraya sowaka', 'on maka kyarodaya sowaka', 'on shadaharaboda sowaka' and 'on makoheikisha sowaka'. 716. The phrase danmatsuma lt'T*= is usually interpreted as 'piercing a vulnerable point of the body', Skt: marmabhedin. My translation here is a tentative one. Nasu separates this compound and the following 'water' in his explanation; see Nasu, Kenkyrl, 264. 717. Kushida Ryi.iki.i, "Kanazawa Bunko shinshutsu no Kogyo Daishi no shiryo ni tsuite" Mikky6 Rons6XXII-XXIII (1942), 61-96. 718. See Jukkai no shi, KDZ, 1340.

719. Samaji ho T XVIII, 331 b. 720. Sllabhadra, Hsuen-tsang's disciple in Nalanda. 721. Hui-ssu (Eshi) :tl,,f[l'!,, the second T'ien-t'ai patriarch.

722. Chih-i. 723. Fa-tsang (H6z6) f;!;lli\ll'., also called Hsien-shou (Kenju) Wilt, the fifth patriarch of Hua-yen. 724. Cheng-kuan (Shokan) tttl\i, the sixth patriarch of Hua-yen. 725. Compare Kakuban's interpretation in Amida Hishaku, KDZ, 1194-5. 726. A reference to the Hokkeky6, in which the Buddha is described as forever preaching the Law on the Mystic Mountain G~dhrakuta, TIX, 43c. 727. The Tendai school distinguishes four kinds of teaching: the tripitaka lli\ll'., great Mahayana siltrasJ!i, the sarlj6 J.llJ and the perfect teachings r3; see also my Chapter Three. 728. The various distractions and dangers are mentioned in Shakumakaenron 9.9 of which this part is a summary.

729. T VI, 541 ff, chapters 303-304. 730. TXVIII, 331a. 731. T XVIII, 33c.

732. TXVIII, 848, 9b.

733. KDZ, 1172. These two qualifications, of course, are similes for the unreal.

734. One dharma can also mean the contents of one esoteric ritual.

735. The part I placed within parentheses {} is missing in some manuscripts. In MSH we find only two questions and answers; the answer to the first question and the second question, which are included in KDZ, 1174, are missing. In view of the contents, it is plausible that the thirty• three extra characters in KDZ have been erroneously included by a scribe. They add nothing new to the argument.

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736. K6b6 DZ I, 514 737. T XVIII, 848, 45b. See Nasu, Kenkyii 294 for further textual evidence. 738. KDZ, 1174-1177. 739. This samiidhi of Dainichi was already mentioned on several occasions, e.g. in the beginning of the Second Chapter and in the Third Chapter.

740. The passage in the beginning of Chapter Two has innen ~~."causality". 741. This section, again, was taken from Dainichikyo, T XVIII, 848, 9b. The last phrase is an inversion from the usual 'emptiness is equal to Empty Space'. 742. KDZ, 1175. 743. KDZ, 1116. The part between {} is written in smaller characters. 744. Nasu, Kenkyii, 299. 745. TXVIII, 91 lb. 746. These are the four components of the syllable hrif:. 747. The four Bodhisattvas surrounding Ashuku.

748. The four Bodhisattvas surrounding Hosho. 749. The four Bodhisattvas surrounding Muryoju .. 750. The four Bodhisattvas surrounding FukUjoju.

751. OJ?'l vajra dharma hrif:. 752. The syllables stand for the realization that the concept of karma is untenable. 753. KDZ, 1177. 754. Jqjiishinron, K6b6DZ, I, 129. 755.KDZ, 1178-1180 756. KDZ, 1216. 757. DainichikyO. TXVIII, 848, 30b.

758. KDZ, 1180.

759. This text is dated 1297, see Manabe Shunsho, "Kanazawa bunko ni okeru Shingon mikkyo tenseki (kyoso)", Kanazawa Bunko Shiry6Zensho VI (Shingonhen), 1982, 293.

760. For purification see Teeuwen, Mark & van der Veere, Hendrik, Nakatomo Harae Kunge; Purification and Enlightenment in Late-Heian Japan.

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