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"True Word/Mantra School" is one of the major schools of Buddhism in Japan and one of the few surviving Vajrayana lineages in East Asian Buddhism. It is a form of Japanese Esoteric Buddhism and is sometimes called "Tōmitsu" (東密 lit. "Esoteric Buddhism of Tō-ji"). (2025). 9784831870209, Hōzōkan. ISBN 9784831870209 The word shingon is the Kan-on the Chinese word 真言 ( zhēnyán), which is the translation of the Sanskrit word mantra.
The Zhēnyán lineage was founded in China (c. 7th–8th centuries) by Indian Vajracharya (esoteric masters) like Śubhakarasiṃha, Vajrabodhi and Amoghavajra. These esoteric teachings would later flourish in Japan under the auspices of a Buddhist monk named Kūkai (空海, 774–835), who traveled to Tang dynasty and received these esoteric transmissions from a Chinese master named Huiguo (746–805). Kūkai established his tradition at Mount Kōya (in Wakayama Prefecture), which remains the central pilgrimage center of Shingon Buddhism.
The practice of the Shingon school stresses that one is able to attain sokushin jōbutsu through its practices, especially those which make use of the sanmitsu of mudra, mantra and mandala.Hakeda (1972), p. 6Orzech (2011), p. 85 Another influential doctrine introduced by Shingon was the idea that all beings are hongaku.
The Shingon school's teachings and rituals had an influence on other Japanese traditions, especially those of the Tendai school, as well as Shugendo and Shinto.Hakeda (1972), pp. 5-8 Its teachings also influenced the ritual repertoire of Japanese Zen, including Soto Zen (through the monk Keizan).Taigen Dan Leighton; Shohaku Okumura (1996) Dogen's Pure Standards for the Zen Community: A Translation of Eihei Shingi, p. 23. SUNY Press. Shingon Buddhism also influenced broader Japanese culture, including medieval Japanese aesthetics, Japanese art, and Japanese craft.Hakeda (1972), p. 4-5
During this early period of intense study, prayer and practice, Kūkai sought the highest truth to be found in Buddhism. One day he dreamt of a man telling him to seek out the Mahāvairocana Sūtra.Hakeda (1972), p. 26. He was able to obtain a copy in Chinese (and Sanskrit) but large portions of the text were undecipherable to him and thus he decided to go to China to find someone who could explain it to him.Hakeda (1972), p. 27.
In 804, Kūkai set sail on a fleet of four ships to China. The future Tendai founder Saichō was on the same fleet.Hakeda (1972), p. 29. When Kūkai first met Huiguo (a student of Amoghavajra) on the fifth month of 805, Huiguo was sixty and on the verge of death. Huiguo exclaimed to Kūkai that he had been waiting for him and immediately initiated him into the esoteric mandalas.Hakeda (1972), pp. 31-32. In the short space of three months, Huiguo initiated and taught Kūkai everything he knew on the doctrines and practices of esoteric Buddhism. During this time Kūkai also learned Sanskrit from some Indian masters living in China.Hakeda (1972), pp. 32-33.
In 818, Kūkai asked emperor Saga to grant him Kōyasan, in present-day Wakayama province, so that he could establish a true monastic center away from the disturbances of the capital and this was soon granted.Hakeda (1972), pp. 46-47. Kūkai and his disciples soon began to build the new monastic complex, which they imagined and modeled on the two mandalas, the womb and vajra.Hakeda (1972), pp. 49-50 This mountain center soon became the key center for Shingon study and practice. In his later life, Kūkai continued to actively promote the efficacy of Shingon ritual among the elite even while also working to build Kōyasan into a major center. Kūkai eventually achieved control of Tō-ji for the Shingon school, which was a major temple within the capital. His final request before his death in 832 was to construct a Shingon hall in Imperial palace grounds in order to accommodate the practice of the seven day ritual of chanting the Sutra of Golden Light. His request was eventually granted, a year after his death .Bowring (2005), p. 147.
Under Kangen (853–925), Tō-ji temple rose to become the head temple of Shingon. Mount Kōya experienced a period of decline afterwards, until it recovered in the 11th century through the support of Fujiwara clan nobles like Fujiwara no Michinaga.
Shingon Buddhism enjoyed immense popularity during the Heian period (平安時代), particularly among the nobility, and contributed greatly to the art and literature of the time, influencing other communities such as the Tendai school.
During the late Heian, Pure Land Buddhism was becoming very popular and Shingon was also influenced by this popular devotional trend. Mount Kōya soon became the center for groups of wandering holy men called Kōya Hijiri , who merged Pure Land practices focused on Amida Buddha with devotion to Kūkai and were also involved in raising funds for the rebuilding of many temples.Yamasaki (1988), pp. 39-40. Kōya-san soon became a major center for pilgrimage for all Japanese.
The Shingon monk Kakuban (1095–1143) was one Shingon scholar who responded to the rise in Pure Land devotionalism. He studied Shingon along with Tendai and also incorporated Pure Land practice into his Shingon system, as well as promoting an esoteric interpretation of Nianfo and Pure Land.Stone, Jacqueline I. By the Power of One's Last Nenbutsu: Deathbed Practices in Early Medieval Japan in Richard K. Payne & Kenneth K. Tanaka (2004) "Approaching the Land of Bliss: Religious Praxis in the Cult of Amitābha" (pp. 77-119).Yamasaki (1988), p. 41. Unlike other Pure Land schools, Kakuban held that the Pure Land exists in this very world and he also taught that Vairocana is Amida.
Kakuban, and his faction of priests centered at the 伝法院 soon came into conflict with the leadership at Kongōbu-ji, the head temple at Mount Kōya. Through his connections with high-ranking nobles in Kyoto, Kakuban was appointed abbot of Mount Kōya. The leadership at Kongōbu-ji opposed him and after several conflicts (some of which involved the burning down of temples of Kakuban's faction), Kakuban's group left the mountain for Mount Negoro to the northwest, where they constructed a new temple complex now known as 根来寺.
After the death of Kakuban in 1143, attempts to make peace were unsuccessful and after further conflicts, the Negoro faction (led by Raiyu) founded the new Shingi Shingon School based on Kakuban's teachings. As such, Shingon became divided into two major sub-schools, , and .Yamasaki (1988), p. 42. Over time, the two Shingon sub-schools also diverged doctrinally on such issues as the attainment of buddhahood through a single mantra and the theory of how the Dharmakāya teaches the Dharma.
Following in Kakuban's footsteps, the Koyasan monk Dōhan 道範 (1179–1252) has been seen as a key figure in the promotion of what has been called an “esoteric Pure Land culture”, a Shingon variety of Pure Land Buddhism that became very popular during this period and influenced other figures and schools like Eison of Saidai-ji Shingon Risshu. This esoteric pure land culture included esoteric uses and interpretations of the Nianfo along with the popularization and use of the Mantra of Light.Quinter, D. (2018). Mantras and Materialities: Saidaiji Order Kōmyō Shingon Practices. Japanese Journal of Religious Studies, 45(2), 309–340.
During the Heian period, the adoption of Shinto deities into Buddhism became popular, something that became known as . This movement saw local Japanese deities as manifestations of the Buddhas. For example Amaterasu was seen as an emanation of Vairocana in Shingon. This emanation theory was called honji suijaku by Buddhists. Major Shingon centers participated in this development, with key deities like Hachiman being worshipped at temples like Tō-ji for example.Yamasaki (1988), p. 52.
Also during the Heian period, the syncretic religion of Shugendō started to develop and the influence of Shingon was one major element in its development. Shingon was especially influential on the Tōzan branch of Shugendō. which was centered on Mount Kinbu.
Also during this period, many followers of the Ji-shu founded by Ippen (1234–1289) made Kōya-san their home, joining with the Kōya hiriji groups, and many halls for Amida centered Pure Land practice were built on the mountain.Yamasaki (1988), p. 40.
During the Muromachi period (1336 to 1573), the Shingon schools continued to develop, some under the support of elite families or even emperors, like Emperor Go-Uda (1267–1324), who entered the priesthood at Tō-ji and helped revitalize the temple as well as Daikaku-ji.Yamasaki (1988), p. 43. Meanwhile, on Kōyasan, Yūkai (1345–1416) was responsible for revitalizing Shingon doctrinal study and also for driving away all of the nembutsu hiriji (now mostly following the Ji sect) who had been living on the mountain.Yamasaki (1988), pp. 43-44. He also purged the tradition of all traces of the heterodox Tachikawa school (even burning their texts). The Tachikawa school was known for teaching a mixed form of esotericism which made use of Daoist and sexual practices.Yamasaki (1988), p. 44.
During the war torn Sengoku period (1467 to 1615), all the Shingon temples in or near the capital were destroyed or stripped of all lands, while the Shingon centers in the mountains like Kōya and Negoro were forced to raise militaries for self defense, though sometimes they used these forces to attempt to expand the lands holdings of their temples.Yamasaki (1988), pp. 45-46. Mount Negoro, the center of Shingi Shingon, was sacked by the daimyō 豊臣秀吉 in 1585. After this show of force, Kōyasan, the last major Shingon temple left standing at this time, submitted to Hideyoshi, and was spared destruction.
During this period, monks like Jōgen and Onkō (1718–1804) focused on studying and promoting Buddhist precepts and monastic discipline. This renewed interest in precepts study was likely a response to Confucian critiques of Buddhism at the time. Onkō was also a well known scholar of Sanskrit.Yamasaki (1988), pp. 47-48.
During the Meiji period, the government also adopted the "one sect, one leader" rule which forced all Shingon schools to merge under a single leader which was called a "Chōja" (Superintendent). This led to some internal political conflict among the various sub-schools of Shingon, some of which attempted to form their own separate official sects. Some of these eventually succeeded in attaining independence and eventually the unified Shingon sect split into various sub-sects again.
Another recent modern development is the phenomenon of Chinese students reviving Chinese Esoteric Buddhism through studying Japanese Shingon. This “tantric revival movement” (mijiao fuxing yundong 密教復興運動) was mainly propagated by Chinese Buddhists who traveled to Japan to be trained, initiated, and receive dharma transmission as acharyas in the Shingon tradition and who then return home to establish the tradition. Some important figures of this revival include Wang Hongyuan 王弘願 (1876–1937), and Guru Wuguang (悟光上師 (1918–2000), both trained in Shingon and went on to spread Shingon teachings in the Chinese speaking world.Bahir, Cody R. Replanting the Bodhi Tree: Buddhist Sectarianism and Zhenyan Revivalism. Pacific World: Third Series Number 20 (2018): 95-129.
Some of these Chinese acharyas have chosen to officially remain under the oversight of Kōyasan Shingon-shū or Shingon-shu Buzan-ha and minister as Chinese branches of Japanese Shingon, but others have chosen to create independent and distinct schools. Today, these revivalist lineages exist in Hong Kong, Taiwan and Malaysia. Though they draw mainly from Shingon teachings, they have also adopted some Tibetan Buddhism elements.Bahir, Cody R. (2018) Reformulating the Appropriated and Relinking the Chain: Challenges of Lineage and Legitimacy in Zhenyan Revivalism
A similar phenomenon has occurred in South Korea, where two recent esoteric schools have been founded, the Chinŏn (眞言) and the Jingak Order (眞 覺), both of which are largely based on Shingon teachings.Sørensen. Esoteric Buddhism under the Koryŏ in the Light of the Greater East Asian Tradition. International Journal of Buddhist Thought & Culture September 2006, Vol.7, pp. 55-94.
During the 20th century, Shingon Buddhism also spread to the West, especially to the United States (a move led by the Japanese Diaspora). There are now various temples on the West Coast and Hawaii like Hawaii Shingon Mission (built 1915–1918) and Koyasan Beikoku Betsuin (Los Angeles, founded 1912), Henjyoji Shingon Temple in Portland, Oregon (est. 1949), and the Seattle Koya'sn Temple in Seattle, Washington.
Shingon derives form the early period of Indian Vajrayana (then known as Mantrayana, the Vehicle of Mantras).Williams, Paul, and Tribe, Anthony. Buddhist Thought: A Complete Introduction to the Indian Tradition. 2000. p. 271 Unlike Tibetan Buddhism, which focuses on the Anuttarayoga Tantras, which are tantras that arose at a later date of Indian Buddhism, Shingon bases itself on earlier works like the Mahavairocana which generally lack the Antinomianism uses of Tantric sex, taboo substances and charnel ground imagery found in the later tantras.Yamasaki (1988), p. 72. Nevertheless, the concept of "great bliss" (tairaku) and the transformation of desire (and other defilements) into wisdom is found in Shingon.
Another important sutra in Shingon is the Prajñāpāramitānaya-sūtra (Jp. Hannyarishukyō, Taishō vol. 8, no. 243). This is a late "tantric" Prajnaparamita sutra in 150 lines which was translated by Amoghavajra and which contains various verses and seed syllables which encapsulate the Prajñaparamita teaching.Conze, Edward. Tantric Prajñaparamita texts Sino-Indian Studies. Volume 5, Part 2, 1956.BDK (2015), p. 5. The Hannyarishukyō is used extensively in Shingon as part of daily recitation and ritual practice. The full Sanskrit title is Mahāsukhavajra-amoghasamaya-sūtra (Ch. Dale jingang bukong zhenshi sanmohe jing, Sutra of the Vow of Fulfilling the Great Perpetual Enjoyment and Benefiting All Sentient Beings Without Exception).BDK (2015), p. 9.
Another important source for the Shingon school is the Awakening of Faith and a commentary on it called the On the Interpretation of Mahāyāna ( Shi Moheyan lun 釈摩訶衍論, Japanese: Shakumakaen-ron, Taisho no. 1668), which was traditionally attributed to Nagarjuna (though it is likely an East Asian composition).Yamasaki (1988), p. 24.Kim, Jiyun. Distribution and Preservation of the Shi Moheyan Lun 釋摩訶衍論 Texts in East Asia: Did They Read the Same Text?*
Finally, the works of Kūkai are key sources in Shingon Buddhism, including his various commentaries on the key esoteric texts of Shingon as well as original works like his magnum opus, the ten volume Jūjū shinron (Treatise on Ten Levels of Mind) and the shorter summary Hizō hōyaku (Precious Key to the Secret Treasury).Yamasaki (1988), p. 32.
This ultimate reality does not exist independently of all things, but is immanent in them. Dainichi is worshipped as the supreme Buddha and also appears as the central figure of the Five Wisdom Buddhas. Hakeda also writes that in Shingon, Dainichi is "at the center of a multitude of Buddhas, bodhisattvas, and powers; He is the source of enlightenment and the unity underlying all variety. To attain enlightenment means to realize Mahāvairocana, the implication being that Mahāvairocana is originally within man."
According to Kūkai, the Buddha's light illuminates and pervades all, like the light of the sun (hence his name). The immanent presence also means that every being already has "original enlightenment" (hongaku) within. This is also known as the "enlightened mind" (bodhicitta) and the Buddha nature. As Kūkai writes: "Where is the Dharmakaya? It is not far away; it is in our body. The source of wisdom? In our mind; indeed, it is close to us!"
Because of this, there is the possibility of "becoming Buddha in this very embodied existence" (sokushin jōbutsu), even for the most depraved persons.Krummel, John, "Kûkai", The Stanford Encyclopedia of Philosophy (Fall 2014 Edition), Edward N. Zalta (ed.), URL=
Like in the Kegon school, Shingon sees Dainichi's body as being equal to the entire universe. As Dharmakaya (Jpn: hosshin, Dharma body), Vairocana also constantly teaches the Dharma in inconceivable ways throughout the universe, including through the secret mysteries of Shingon esotericism. The Dharmakaya is embodied absolute reality and truth and is mostly ineffable but can be experienced through esoteric practices such as mudras and mantras. Ultimately, the whole phenomenal world itself and all the sounds and movements in it are also considered to be the teaching of Vairocana Buddha, which is identical with the cosmic body of the Buddha. Thus, for Kūkai, the entire universe, together with all actions, persons and Buddhas in it, are all part of Vairocana's cosmic sermon to its manifestations. In Shingon, this idea that all phenomena in the universe are constantly revealing the presence of the Dharmakaya Buddha, is part of the doctrine of "the dharmakaya's expounding of the Dharma" ( hosshin seppō).Hakeda (1972), pp. 78-79. Furthermore, according to the Syncretism doctrine of honji suijaku, the Shinto sun goddess Amaterasu was considered a manifestation of Dainichi Nyorai along with other Shinto deities.Hakeda (1972), p. 81.
Kūkai explains the Dharmakaya as having four main bodies ( shishu hosshin):Hakeda (1972), p. 83.
That which realizes is Wisdom and that which is to be realized is Principle. The names differ, but they are one in their essential nature.
For Kūkai, the consequence of this doctrine is a complete Nondualism between seemingly different phenomena like mind and matter, humanity and nature, sentient and insentient, and so on. Thus, Kūkai writes: "matter is no other than mind; mind is no other than matter. Without any obstruction, they are interrelated." This interrelation is one of macrocosmic harmony, an eternal natural order ( hōni no dōri) which is identical with the yoga and samadhi of the Dharmakaya. Sentient beings, as microcosmic manifestations of the Dharmakaya, can tune in to that harmony through practicing samadhi.Hakeda (1972), p. 90.
Another perspective with which to understand the Dharmakaya is through the four mandalas (circles, ranges, spheres) which stand for the cosmic Buddha Vairocana's extension, intention, communication and action:Hakeda (1972), pp. 90-91.
These four mandalas are all said to be deeply interconnected or as Kūkai writes "inseparably related to one another".
The constant preaching of the Dharmakaya Buddha throughout the cosmos is described in Shingon as the sanmi. Hakeda describes these three as "the suprarational activities or functions of the Body, Speech, and Mind of Mahāvairocana."Hakeda (1972), p. 91. The three mysteries are found throughout the entire universe as the movements of natural phenomena, natural sounds and as all experiences. Kūkai compares it to a sacred book "being painted by brushes of mountains, by ink of oceans", which have heaven and earth as the bindings.
The non-dual nature of all mandalas and the interpenetration of all phenomena embodied as Mahavairocana's body and functions is a key Shingon view which also underlies its understanding of the practice of the three secrets. As such, Kūkai explains how Shingon practice enacts the unity of all actions and things in the following important passage:Yamasaki (1988), p. 106
The six symbolic elements interpenetrate without obstruction and are in eternal union.As such, through the Shingon "three-secrets yoga" ( sanmitsu yuga), a practitioner unifies his body, speech and mind with those of the Buddha's Dharmakaya. Kūkai states that "the three secrets bring about the response of empowerment kaji and he quickly attains great enlightenment".They are not apart from any of the Four Mandalas.
Through practice of three-secrets empowerment, they manifest immediately.
The universal web is what we call this body.
All things are naturally endowed with bodhisattva wisdom transcending the essential mind, the subsidiary minds limited, and the objects of the senses.
Each of the Five Wisdoms is endowed with unlimited wisdom.
Since it is the power of the perfect mirror, this is true enlightened wisdom.
However, in Shingon, it is not solely through the Buddha's power that one accumulates merit and attains enlightenment; rather, it is through a conjunction of "the three powers" ( sanriki): the power of Buddha's blessing or grace ( nyorai kaji-riki, which is "other power," tariki); one's power of self-merit ( ga kudoku-riki, i.e. "self-power", jiriki); and the power of the Dharma realm ( hokkai riki), the interfused self-nature in which self and Buddha are non-dual.Yamasaki (1988), p. 110. As such, in Shingon, self-power and other-power are not two separate powers but are non-dual.
Kūkai describes this as "the Buddha entering the self and the self entering the Buddha" ( nyūga ga'nyū, literally "entering-self and self-entering") in his Dainichi-kyo Kaidai ("Interpretation of the Mahavairocana Sutra"). Yamasaki calls this "a subtle process of the self, the deity, and the universe" in which "in striving 'upward', the individual perceives an energy flowing 'downward' as if to aid his striving."Yamasaki (1988), pp. 106, 111.
According to Kūkai, the core teaching on enlightenment in the Mahāvairocana sutra is found in the following passages:
The enlightened mind bodhicitta is the cause, great compassion mahakaruna is the root, and skillful means upaya is the ultimate...enlightenment is to know your own mind as it really is...Seek in your own mind enlightenment and all-embracing wisdom. Why? Because it is originally pure and bright.Hakeda (1972), pp. 87.This means that Buddhahood can be attained because all beings already have enlightenment and "all embracing wisdom" within which is "originally pure and bright" according to Kūkai. With the help of a genuine teacher and through proper training, one can reclaim and liberate this enlightened capacity for the benefit of oneself and others. When cultivated, the luminous enlightened mind manifests as awakened wisdom.
Kūkai systematized and categorized all Buddhist teachings into ten stages of spiritual realization, from the lowest type of worldly mind to the highest mind of exoteric Buddhism (the view of Huayan/Kegon) to the supreme mind attained through Shingon.
The abhisheka includes entering a prepared ritual space with a mandala while blindfolded and throwing a flower into the mandala, which lands on a specific deity depicted in the mandala. After the consecration, the esoteric initiate is taught how to visualize the deities and mandalas, along with the secret mudras and mantras of his deity, and these secrets are revealed to be none other than the expression of the body-speech-mind of the Buddha. Through the consecration and use of these three mysteries, the initiate is said to ritually replicate the body, speech, and mind of the Buddha, achieving buddhahood in this very existence.Orzech (2011), p. 277.
According to Yamasaki, the "Great Compassion Womb Repository Birth Mandala": "represents the enlightened universe from the viewpoint of compassion". It is also associated with skillful means and the lotus is its key symbol.Yamasaki (1988), p. 128. Regarding the Vajra Realm mandala, Yamasaki writes that it "embodies the vajra-wisdom that illuminates the universe". This is the Buddha's wisdom body which is indestructible like the mythic adamantine weapon (vajra).Yamasaki (1988), p. 138. Yamasaki also adds that while the womb realm generally represents the five material elements, the vajra realm represents the mind and consciousness elements.Yamasaki (1988), p. 149 However, both mandalas are not a duality, but are ultimately seen as non-dual. As such, "the two mandalas together thus signify the indissoluble unity of Truth and Wisdom, the inseparability of Matter and Mind, the resolution of mystical paradox."
Furthermore, Kūkai also states:
By reciting the voiced syllables with clear understanding, one manifests the truth. What is called "the truth of the voiced syllable" is the three secrets in which all things and the Buddha are equal. This is the original essence of all beings. For this reason, Dainichi Nyorai's teaching of the true meaning of the voiced syllable will startle into awakening those long sleeping.Yamasaki (1988), p. 116.
As such, mantras are also not mere , but manifest the power and blessings of the Buddha, being full embodiments of the Buddha. According to the Commentary to the Mahavairocana Sutra ( Da Rijing shu 大日經疏, T. 1796) of Yi Xing:
The reason that only the Mantra Gate fulfills the secret is that ritual by empowerment with the truth. If mantras are recited only in one's mouth, without contemplation of their meaning, then only their worldly effect can be accomplished—but the adamantine body-nature cannot.Yamasaki (1988), p. 77.Mantras (and bījas, or "seed-syllable" mantras) are generally associated with a Buddhist deities; for example, the seed syllable of Mahavairocana in the Garbhadhātu Mandala is "A", while a key mantra of Mahavairocana is . Some deities have multiple seed mantras as well along with different mantras.Yamasaki (1988), p. 117.
In Shingon, mantras (as well as , vidyas, etc.) are recorded in Sanskrit, using the Siddhaṃ alphabet (JP: shittan 悉曇, or bonji 梵字). However, the pronunciation of mantras is in a Sino-Japanese style, not any Indian style of Sanskrit pronunciation.
The hand gestures themselves are either termed samaya mudra (when it refers to a deity's attribute, like a sword, lotus, etc) or karma mudra (when it symbolizes their activity). Each hand and finger has various symbolic associations in Shingon; e.g., the right hand generally represents the Buddha, while the left hand symbolizes ordinary beings, including the yogin themselves. Other associations include: right hand: Wisdom, Buddha-Realm, Sun, and Vajra Realm mandala; left hand: Truth, Phenomenal Realm, Moon, and Womb Realm mandala.Yamasaki (1988), p. 114. The fingers may represent the five senses and the five elements.
A key mudra is the añjali mudrā (Jp: gasshō) which symbolizes the unity of the Buddha realm with the world of phenomena and sentient beings. There are actually various forms of the gasshō apart from the standard palm to palm version, including the lotus gasshō and the vajra gasshō. Another important mudra in Shingon (one also used in other traditions such as Zen) is the "Dharmadhatu Samadhi" mudra ( hokkai jō-in) which symbolizes the union of self with Buddha, the phenomenal world with the Buddha Realm. The "Wisdom Fist" (chiken-in) mudra also enacts the unity of Buddha and living beings: in this mudra, the breath of life (symbolized by the index finger on the left hand, which stands for the air element) touches the all-encompassing emptiness (symbolized by the thumb tucked within the right fist, representing the space element), which also symbolizes the Buddha's wisdom (itself inseparable from emptiness, and all-pervasive).
There are other forms of Shingon practice. For example, in Gachirinkan (月輪觀, "Full Moon Visualization"), an image of the moon (an important symbol of the enlightened mind) is used for visualization. In Gojigonjingan (五字嚴身觀, "Visualization of the Five Elements Arrayed in the Body," from the ), the focus is on the five elements () as manifestations of the Buddha Vairocana.
Shingon Buddhist temples also perform liturgical rites which include the chanting of sutras and other liturgy. This may be accompanied by instruments such as the taiko drum. A popular style of in Shingon is called shōmyō (声明), a style influenced by traditional Japanese music.
Shingon practice may also include the practice of nembutsu or other methods associated with Amitabha and his Pure Land. In Shingon, this practice is understood through the lens of esoteric Buddhism—hence seeing the Buddha Amitabha (who is equated with Mahavairocana) as being immanent in the human "heart-mind", and the pure land of Sukhavati as being non-dual with this world. "Esoteric Pure Land" practice was taught by Shingon figures such as Kakuban (1095–1143) and Dōhan (1179–1252).Proffitt, Aaron P. (2023). Esoteric Pure Land Buddhism, pp. 35-36. University of Hawaii Press.
Various Chinese masters also taught dharanis related to Amitabha; for example, Amoghavajra translated the popular "Amitabha Pure Land Rebirth Dharani", along with numerous other texts that teach methods for rebirth in Sukhavati.Proffitt, Aaron P. (2023). Esoteric Pure Land Buddhism, pp. 83-85. University of Hawaii Press.
Shingon ethical teachings rely on the basic Buddhist precepts, Mahayana bodhisattva precepts (from the Brahmajala Sutra) along with special mantrayana esoteric samayas (vows). According to Kūkai, "all of these precepts have their foundation in the Ten Precepts", i.e. the ten wholesome dharma paths (daśa-kuśala-karmapatha). Furthermore, the very essence of all the precepts can be reduced to the fact that "the essential nature of our mind is not distinct from that of the Buddha."
Regarding the esoteric vows (), there are four main samayas in Shingon:Hakeda (1972), pp. 95-96.
As such, all Shingon followers who desire to practice the esoteric methods must gradually develop a teacher-student relationship, formal or informal, whereby a teacher permitted to transmit the abhiseka (i.e. a mahācārya, Jp: dai-ajari) learns the disposition of the student and teaches esoteric practices accordingly. For lay practitioners, there is no initiation ceremony beyond the Kechien Kanjō (結縁灌頂), which aims to help create the bond between the follower and Mahavairocana Buddha.
All Shingon rituals and ceremonies are organized as a sequence of smaller liturgical procedures that typically consist of an incantation (a mantra, dharani, hymn, etc.) accompanied by a hand gesture (mudra) and a guided contemplation (kanso). The four initiations that comprise the Shidokegyo—namely the Juhachido (eighteen methods), Kongokai (vajra-realm practice), Taizokai (matrix-realm practice), and Goma (fire ceremony)—consist of hundreds of such segments of varying duration and complexity.These complex rites are taught through oral transmission (kuden) between a master and a student, a process aided by numerous ritual manuals and texts. Depending on the lines of transmission (ryu), the specific details of each rite may differ.
An in Shingon is a committed and experienced teacher who is authorized to guide and teach practitioners. In the Kōyasan tradition, one must be an ācārya for a number of years at least before one can request to be tested at Mount Kōya for the possibility to qualify as a , or "great teacher" ( dento dai-ajari 傳燈大阿闍梨)—the highest rank of Shingon practice.
However, other Shingon schools outside the Kōyasan tradition may use different terminology, and for them, the term dai-ajari may have no such special meaning. It is also possible that the creation of the specialized dai-ajari rank at Kōyasan may have been a tradition which developed after Kūkai.Koda, Yuun (1982). Hoju Nimon no Chuin-Ryu, Journal of esoteric Buddhism 139, pp.27-42. PDF
Buddha created this teaching out of his desire to convert non-Buddhists and allow them to distinguish the true from the false. Thus he taught them the true Goma... The Buddha himself taught the very foundation of the Vedas, and in that way manifested the correct principles and method of the true Goma. This is the "Buddha Veda".
Thus, while the Goma resembles Vedic rituals, if properly understood, it communicates the true inner intent of the Buddha. According to the Commentary on the Mahavairocana Sutra: "The meaning of goma is to burn the firewood of delusion with the wisdom flame, consuming it completely."Yamasaki (1988), p. 74.
Goma is performed by qualified priests and for the benefit of individuals, the state or all sentient beings in general. The consecrated fire is believed to have a powerful cleansing effect, since esoteric Buddhist sources like Yi Xing consider the goma fire to be the purifying wisdom of the Buddha; hence, the ritual is performed for the purpose of destroying detrimental thoughts and desires, and for the making of secular requests and blessings. The central deity invoked herein is usually Acala (Fudō Myōō 不動明王). The ritual is performed in most major Shingon temples; larger scale ceremonies often include the constant beating of Taiko and mass chanting of the mantra of Acala by priests and lay practitioners.
Adopting the practice from Shingon Buddhism, adherents the syncretic Japanese religion of Shugendō (修験道) also practice the goma ritual, of which two types are prominent: the saido dai goma and hashiramoto goma rituals. The goma ritual was also adopted by other schools of Japanese Buddhism, and it is still practiced in some Zen temples.
In Shingon, divine beings are grouped into six main classes: Buddhahood (Butsu 仏), (Bosatsu 菩薩), (Vidyaraja, Myōō 明王), Devas (Ten 天), Buddha emanations (Sanskrit: nirmāṇakāya , Keshin 化身) and Patriarchs (Soshi 祖師).
They are widely invoked in several liturgies and rituals, including the popular jūsan butsuji that are associated with the deceased and with merit making. Each figure also has their own mantra and seed syllable in Shingon which are used in these rituals.Hutchins, Steven J (2015). Thirteen Buddhas: Tracing the Roots of the Thirteen Buddha Rites, Introduction. Vivlia Limited Thirteen Buddha Rites became popular throughout Japanese Buddhism during the Edo Period and .
The Thirteen Buddhas (more accurately "thirteen deities") along with their mantras and seed syllables (bīja) are: The Koyasan Shingon-shu Lay Practitioner's Daily Service , Shingon Buddhist International Institute (1999)
Apart from Indian Buddhist deities, there are also many Shinto deities which were assimilated into Shingon Buddhism, like Hachiman, Inari Ōkami and the sun goddess Amaterasu.Leaman, Oliver (2006). Encyclopedia of Asian Philosophy, p. 498. Routledge.Reader, Ian (2008). Simple Guides: Shinto. Kuperard. pp. 20, 69. ISBN 978-1-85733-433-3.
As the Tokugawa Shogunate began to make efforts to exert its power over temple complexes such as compelling temple-shrine complexes to systematize their internal regulations (hatto 法度) in 1601, exoteric and esoteric traditions alike were affected. To keep in line with government policy, Shingon temples highlighted the differences between Kogi Shingon 古義真言宗 and Shingi Shingon 新義真言宗, and projected these differences onto the distinct temple complexes on Kōyasan and the Chisan and Buzan temples. These distinctions became what Drummond refers to as, "'brand names' of 'Old Doctrine' Shingon and 'New Doctrine' Shingon beyond actual fundamental doctrinal and ritual differences." Additionally, while it may be tempting to believe that as temples transitioned to head and branch temple organizations from the earlier lineage-based affiliations, that there would be clear sectarian boundaries, Ambros writes, "even though the Tokugawa regime established sectarian hierarchies in the seventeenth century, the institutional relationships between the Shingon schools remained completely intertwined." Ambros notes that despite the Kogi and Shingi division, temple networks associated with Kogi temples such as Daigoji or Tōji remained connected, even as they formally became associated with Shingi Shingon. These connections cut across sectarian boundaries because the temples had been connected with each other through their ritual lineages since the medieval period, and were only later identified themselves as Kogi or Shingi.
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