Japanese Mandalas: Representations of Sacred Geography

Chapter 4 The Mandala of the Two Worlds in Japan

Although Esoteric texts and Esoteric images existed in Japan before the ninth century, systematized Esoteric teachings were not formally introduced and assimilated until the early ninth century. Saichô (–), posthumously known as Dengyô Daishi, the founder of the Tendai (C. Tiantai) sect in Japan, began to study Esoteric teachings during the last few months of his study-pilgrimage in China during the years –. Kûkai had also journeyed to China in , as a member of thesameofficialdelegationasSaichô.ButwhereasSaichô’s destination was Mount Tiantai, the center of Tiantai teachings , Kûkai traveled to Chang’an. In the fifth month of , Kûkai met the famous Esoteric master Huiguo. Although Huiguo was ill and near death,he devoted himself to Kûkai, his last disciple. Within the short period of three months, Huiguo instructed the young Japanese monk in the teachings and practices of both mandalas and proclaimed Kûkai a Dharma heir. Before his death at the end of , Huiguo also enjoined Kûkai to transmit the Esoteric doctrines to Japan.A translation of Huiguo’s final instructions to Kûkai, as Kûkai recorded them, begins this chapter. Saichô had returned to Japan in , where, by imperial command, he performed the first formal Esoteric initiation ceremony (J. kanjô) at the temple of Takaosanji (also known as Jingoji), near the Heian capital. The eclectic Tendai sect withitsesotericizingelementsintroducedbySaichôreceived official state recognition in . Permission was given for two Tendai monks to be ordained each year. One of these monks was to devote himself to studying and expounding the doctrines of the Lotus Sutra, the preeminent, all-«  » C        TheMandala of theTwo Worlds in Japan “Now my existence on earth approaches its term,and I cannot long remain.I urge you,therefore,to take the mandalas of both realms and the hundred volumes of the teachings of the Diamond Vehicle, together with the ritual implements and these objects which were left to me by my master. Return to your country and propagate the teachings there. “When you first arrived,I feared I did not have enough time left to teach you everything,but now I have completed teaching you, and the work of copying the sutras and making the images has also been finished. Hasten back to your country, offer these things to the court,and spread the teachings throughout your country to increase the happiness of the people.Then the land will know peace, and people everywhere will be content. In that way you will return thanks to the buddha and to your teacher. That is also the way to show your devotion to your country and to your family. My disciple I-ming will carry on the teachings here.Your task is to transmit them to the Eastern Land. Do your best! Do your best!” These were his final instructions to me, kind and patient as always. On the night of the full moon, in the twelfth month of the past year, he purified himself in a ritual bath and, lying on his right side and making the mudra of Mahâvairocana, he breathed his last. That night, while I sat in meditation in the Hall, the abbot appeared to me in his usual form and said, “You and I have long been pledged to propagate the Esoteric Buddhist teachings. If I am reborn in Japan, this time I shall be your disciple.” —Huiguo’s final instructions to Kûkai ()1 embracing Tendai text.The other monk was to devote himself to the teachings of the Esoteric tradition.2 Kûkai returned to Japan at the end of  and sent a report to the reigning emperor Heizei describing his activities in China and listing the objects he had brought back with him.These included  sutras in Chinese translation,  books of Sanskrit incantations, commentaries, mandalas and paintings,  ritual implements, and various other relics. He also explained the importance of works of art in conveying the essential meaning of religious doctrine. In  Kûkai performed an Esoteric ritual for the pacification of the state at Takaosanji, where, in , he initiated into the Diamond World mandala a small group of people, including Saichô.A month later he initiated into theWomb World mandala a larger group of  persons, including Saichô and some of Saichô’s eminent disciples, as well as prominent Nara priests.Shingon’s establishment as an independent sect of Japanese Buddhism is often dated to this period of ca.–,concurrent with Kûkai’s rise to prominence as a national religious...