Shingon Buddhism facts for kids

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Shingon (真言宗 (Shingon-shū, "True Word / Mantra School")) is a major type of Buddhism in Japan. It is one of the few Vajrayana (also called Esoteric Buddhism) traditions that still exist in East Asian Buddhism. The word Shingon comes from the Japanese reading of a Chinese word that means "true word" or "mantra" (a sacred sound or phrase).

This special kind of Buddhism started in China around the 7th and 8th centuries. It was brought there by Indian masters. Later, a Japanese monk named Kūkai (空海, 774–835) traveled to China. He learned these secret teachings from a Chinese master named Huiguo (746–805). Kūkai then brought these teachings to Japan and set up his main center at Mount Kōya in Wakayama Prefecture. This mountain is still a very important place for Shingon Buddhism today.

Shingon teaches that you can become a Buddha "in this very body" (this life). You do this by practicing the "three mysteries": special hand gestures (mudra), sacred sounds (mantra), and sacred diagrams (mandala). Shingon also teaches that all beings are already enlightened deep down. This idea is called hongaku.

Shingon's teachings and rituals have influenced other Japanese traditions. These include the Tendai school, Shugendō, and Shinto. Shingon Buddhism also shaped Japanese culture, including art and crafts.

History of Shingon Buddhism

Shingon Buddhism began in Japan during the Heian period (794–1185). It was founded by a Japanese monk named Kūkai (774–835 CE). In 804, Kūkai traveled to China to study special Buddhist practices in the city of Xi'an. He learned from Huiguo, who was a student of the Indian master Amoghavajra.

Kūkai returned to Japan with these teachings and many Buddhist texts. He started a new type of Japanese Buddhism that quickly became popular with important people. Shingon followers often call Kūkai Kōbō-Daishi (弘法大師, Great Master of the Propagation of Dharma).

Kūkai's Early Life and Journey

Kūkai was born into a noble family in Shikoku. He studied Confucianism in Kyoto. In his 20s, he became a Buddhist and practiced meditation in the mountains. He searched for the deepest truths in Buddhism. One day, he dreamed of a man telling him to find the Mahavairocana Sutra. He found a copy, but it was hard to understand. So, he decided to go to China to find someone who could explain it.

In 804, Kūkai sailed to China. The future founder of the Tendai school, Saichō, was on the same ship. Kūkai met Huiguo in 805. Huiguo was old and sick, but he told Kūkai he had been waiting for him. Huiguo quickly taught Kūkai everything he knew about Esoteric Buddhism in just three months. Kūkai also learned Sanskrit from Indian masters in China.

Kūkai Returns to Japan

Kūkai returned to Japan in 806 after Huiguo's death. He brought back many Buddhist texts, mandalas, and ritual items. He asked the emperor for permission to start a new Buddhist school. In 809, Kūkai was allowed to live at a temple near Kyoto called Takaosanji (now Jingo-ji). This temple became his main base. Kūkai's influence grew when Emperor Saga supported him. Kūkai began to give special initiations to important people, including Saicho. He also wrote important books explaining Shingon teachings.

In 818, Kūkai asked Emperor Saga for Mount Kōya to build a quiet monastic center away from the capital. This was granted. Kūkai and his students built a new temple complex there. Mount Kōya soon became the main center for Shingon study and practice. Kūkai continued to promote Shingon rituals among the elite. He also gained control of Tō-ji, an important temple in the capital.

After Kūkai's Time

After Kūkai's death, his students continued his work. There was some disagreement between Tō-ji and Kōyasan temples. Some Shingon monks traveled to China to learn more. Other Japanese schools, like Tendai, also brought back similar teachings.

Mount Kōya declined for a while but became strong again in the 11th century. This was thanks to support from noble families like the Fujiwara clan. Shingon Buddhism was very popular during the Heian period and influenced art and literature.

Later, Pure Land Buddhism became popular. Shingon was also influenced by this. Mount Kōya became a center for wandering holy men who combined Pure Land practices with devotion to Kūkai.

A Shingon monk named Kakuban (1095–1143) combined Pure Land ideas with Shingon. He taught that the Pure Land exists in this world and that Vairocana is the same as Amida Buddha. Kakuban's group had conflicts with the leaders at Kongōbu-ji on Mount Kōya. His group eventually moved to Mount Negoro and built a new temple complex called Negoro-ji.

After Kakuban's death, Shingon split into two main groups: Kogi Shingon (Ancient Shingon) and Shingi Shingon (Reformed Shingon).

Later Periods

During the Kamakura period (1185–1333), a new Shingon group called Shingon Risshu appeared. This group focused on following monastic rules along with esoteric practices. They were known for building hospitals and helping the poor.

In the Sengoku period (1467–1615), many Shingon temples were destroyed in wars. Temples in the mountains, like Kōya and Negoro, had to build armies to protect themselves. Mount Negoro was attacked by Toyotomi Hideyoshi in 1585. Mount Kōya surrendered to Hideyoshi and was saved.

During the Edo period (1603–1868), the government put new rules on Buddhist temples. Shingon study was revived. New schools formed, like the Buzan school at Hase-dera and the Chisan-ha school at Chishaku-in.

After the Meiji Restoration (1868), the government separated Shinto and Buddhism. This hurt Shingon because it was closely linked to many Shinto shrines. Many temples were closed, and their land was taken. The government also forced Shingon schools to merge, but they later split again into different groups.

Shingon Today

Today, there are about eighteen main Shingon schools in Japan. There are also new groups influenced by Shingon, like Shinnyo-en.

Recently, some Chinese students have revived Chinese Esoteric Buddhism by studying Japanese Shingon. They travel to Japan to learn and then spread the teachings in Chinese-speaking areas. Shingon Buddhism has also spread to the West, especially to the United States, with temples in places like Hawaii and Los Angeles.

Shingon Teachings

Important Texts

Shingon teachings come from Mahayana texts and early Buddhist tantras. The most important texts are the Mahāvairocana Sūtra and the Vajraśekhara Sūtra. Other important texts include the Lotus Sutra and the Heart Sutra. Kūkai also wrote many of his own works, like the Jūjū shinron (Treatise on Ten Levels of Mind).

The Great Buddha Mahāvairocana

In Shingon, the Buddha Mahāvairocana (meaning "Great Illuminator") is the main Buddha. He is also called Dainichi Nyorai (大日如来, "Great Sun Buddha"). Mahāvairocana is seen as the universal Buddha from whom everything comes. He is the source of all enlightenment and the unity behind everything. To become enlightened means to realize Mahāvairocana, who is already inside you.

Kūkai taught that the Buddha's light shines everywhere, like the sun. This means that every being already has "original enlightenment" (hongaku) within them. This is also called the "enlightened mind" (bodhicitta) or Buddha nature. Kūkai said: "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, it's possible to become a Buddha "in this very embodied existence" (sokushin jōbutsu). This means even people who seem lost can achieve awakening. Kūkai believed that we don't have to wait to be reborn in a Pure Land to become enlightened. He also saw the natural world and art as parts of the Buddha.

How the Buddha Appears

Dainichi is the source of all Buddhas, bodhisattvas, and the entire universe. He is at the center of both the Diamond Realm and the Womb Realm mandalas. Kūkai taught that Mahāvairocana is the universal truth behind all Buddhist teachings. Other Buddhist deities are seen as different forms of Dainichi.

Like in the Huayan school, Shingon sees Dainichi's body as being the entire universe. As the Dharmakaya (Dharma body), Vairocana constantly teaches the Dharma in amazing ways throughout the universe. This includes through the secret practices of Shingon. The whole world, all sounds, and all movements are seen as the teachings of Vairocana Buddha. Kūkai believed that the entire universe is part of Vairocana's cosmic sermon. This idea is called "the dharmakaya's expounding of the Dharma." Also, in a mix of beliefs called Shinbutsu-shūgō, the Shinto sun goddess Amaterasu was seen as a form of Dainichi Nyorai.

Kūkai explained that the Dharmakaya has four main bodies:

• Absolute Dharmakaya: The ultimate wisdom of all Buddhas from which the universe appears.
• Dharmakaya in Bliss/Participation: How the Dharmakaya appears to advanced bodhisattvas.
• Transformation Dharmakaya: How the Buddha appears to ordinary people, including the historical Buddha Shakyamuni.
• Emanation Dharmakaya: Bodies that come from the Dharmakaya in many forms, even non-human beings.

Shingon does not see the Dharmakaya Buddha as a separate god. Instead, the Buddha is the universe itself.

The Wisdom of the Dharmakaya

Another important teaching is about Vairocana's body of wisdom. This wisdom has five parts, each linked to a Buddha:

1. Wisdom that Sees the World's Nature: The eternal source of knowledge and light. Represented by Mahāvairocana.
2. Mirror-like Wisdom: Reflects things perfectly without distortion. Represented by Aksobhya Buddha.
3. Wisdom of Equality: Sees that all things and beings are the same. Represented by Ratnasambhava Buddha.
4. Wisdom of Observation: Sees all things without judging or categorizing them. Represented by Amitabha.
5. Wisdom of Action: Appears as actions that help all beings become Buddhas. Represented by Amoghasiddhi.

In the Vajrasekhara Sutra, the Buddha's wisdom is like a vajra, a strong, diamond-like weapon. It shows deep insight. In the Mahavairocana Sutra, the Buddha's truth is like a lotus, showing compassion and growth. Kūkai taught that these two are not separate.

Six Elements, Four Mandalas, and Three Mysteries

Kūkai also explained the Dharmakaya through the "Body of Six Great Elements." These elements are earth, water, fire, wind, space, and consciousness. They are the basic parts of all beings and matter. These elements are perfectly connected, like Indra's net, where everything reflects everything else. This means that Mahāvairocana and every being are connected and not separate.

This teaching means there is no real separation between mind and matter, or humans and nature. Kūkai wrote: "matter is no other than mind; mind is no other than matter. Without any obstruction, they are interrelated." Beings can connect to this harmony through meditation.

The Dharmakaya can also be understood through the "four mandalas":

• Mahāmandala: The entire physical universe as the Buddha's body.
• Samayamandala: The Buddha's ultimate goal, which is universal compassion.
• Dharmamandala: The way the Buddha preaches and reveals the Dharma.
• Karmamandala: The Buddha's universal activities, like all movements in the universe.

These four mandalas are deeply connected.

The Buddha's constant teaching throughout the universe is called the "three mysteries." These are the special activities of Mahāvairocana's Body, Speech, and Mind. They are found everywhere in nature. Through Shingon practice, a person can unite their body, speech, and mind with those of the Buddha. Kūkai said that these practices help one quickly achieve great enlightenment.

Buddha's Power and Your Own Effort

The "three mysteries" also connect you to the Buddha's energy or grace. Kūkai compared this to the sun's rays (Buddha's power) shining on water (beings). The water can hold the sun's heat. Kūkai also believed that faith itself comes from the Buddha's power.

In Shingon, enlightenment comes from three powers working together:

• Buddha's blessing: This is "other power."
• Your own merit: This is "self-power."
• Power of the Dharma realm: The connected nature where you and the Buddha are not separate.

So, in Shingon, your own effort and the Buddha's power are not separate. Kūkai described this as "the Buddha entering the self and the self entering the Buddha."

Becoming a Buddha

Shingon teaches that becoming a Buddha is not a far-off goal. It is possible in this very life. This is because the buddha-nature or original enlightenment is already inside all beings. Kūkai called this inner reality "the glorious mind, the most secret and sacred."

Kūkai said that the main teaching on enlightenment in the Mahāvairocana sutra is: "The enlightened mind is the cause, great compassion is the root, and skillful means 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."

This means that you can become a Buddha because you already have enlightenment and wisdom within you. With a good teacher and practice, you can unlock this enlightened ability to help yourself and others.

What is Esoteric Buddhism?

Kūkai wrote a lot about the difference between exoteric (mainstream) Buddhism and esoteric (secret, tantric) Buddhism.

1. Source of Teachings: Esoteric teachings come from the Dharmakaya Buddha, Vairocana. They are "secret, profound, and contain the final truth." Exoteric teachings come from other Buddhas, like Shakyamuni, and are "simplified" ways to teach.
2. Truth vs. Skillful Means: Exoteric teachings are "skillful means," adapted to people's needs. Esoteric teachings are the direct truth from the Dharmakaya.
3. Speed to Enlightenment: Exoteric teachings can take a very long time. Esoteric methods are much faster. Even those who seem unable to awaken can do so through simple esoteric practices like chanting a mantra.
4. Completeness: Esoteric Buddhism includes all exoteric teachings and more. It has special methods that exoteric schools do not.
5. Highest View: Esoteric Buddhism has the highest view of truth. It sees the mind of Mahāvairocana as one with the mind of all beings, and Mahāvairocana's body as the body of the universe.

Shingon Practices

The main goal of Shingon practice is to realize that your true self is the same as the universal Mahāvairocana Buddha. You achieve this through special initiations and ritual practices. Shingon practice requires learning secret teachings and instructions from trained masters. The "Three Mysteries" of body, speech, and mind work together:

• Body: Through special hand gestures (mudra) and ritual tools.
• Speech: Through sacred sounds (mantra).
• Mind: Through visualization and meditation.

These methods help a Shingon practitioner realize that their body and mind are the same as Mahāvairocana's.

The Three Mysteries and Initiation

The core of Shingon practice is to experience the ultimate reality by doing rituals that use mantras, mudras, and mandalas together. These are the "three modes of action" or "three mysteries" of the Buddha Vairocana. You learn these in a special initiation ritual called abhisheka (consecration).

During the abhisheka, you enter a special ritual space while blindfolded. You throw a flower onto a mandala (sacred diagram). The deity the flower lands on becomes your main deity. After this, you learn how to visualize deities and mandalas, and how to use their secret mudras and mantras. These secrets are seen as expressions of the Buddha's body, speech, and mind. By using these three mysteries, you are said to become a Buddha in this very life.

Mandala Visualization

Visualizing a mandala is like connecting with the Buddha's mind. The most important Shingon mandalas are the Mandala of the Two Realms:

• The Womb Realm (Japanese: 胎蔵界曼荼羅, romanized: Taizōkai) mandala, based on the Mahavairocana Tantra. It represents the enlightened universe from the viewpoint of compassion.
• The Diamond Realm (Japanese: 金剛界曼荼羅, romanized: Kongōkai) mandala, based on the Vajrasekhara Sutra. It shows the Buddha's wisdom that lights up the universe.

These two mandalas together show that truth and wisdom, and matter and mind, are not separate.

Mantra Chanting

Mantras are another key part of Shingon practice. They are like the speech of the Buddha. Kūkai believed that mantras contain the full meaning of all scriptures and the entire universe. He said mantras are powerful because they are beyond normal understanding and can remove ignorance. Chanting them with understanding helps you realize the truth.

Mantras are not just sounds; they are full of the Buddha's power and blessings. Each mantra is usually linked to a Buddhist deity. For example, a key mantra for Mahavairocana is "a vi ra hūṃ kha". Shingon mantras are written in Sanskrit using the Siddhaṃ script, but they are pronounced in a Japanese style.

Mudra Hand Gestures

Mudras are hand gestures that represent the Buddha's body and actions. There are many mudras used in Shingon. They help you connect your body with the universe. The term mudra can also mean a symbol of the Buddha's ultimate reality.

Each hand and finger has different meanings. For example, the right hand often represents the Buddha, and the left hand represents ordinary beings. A key mudra is the añjali mudrā (Jp: gasshō), which symbolizes the unity of the Buddha's world with our world. The Wisdom Fist mudra also shows the unity of Buddhas and living beings.

Meditation Methods

One important meditation in Shingon is Ajikan (阿字觀), which means "meditating on the letter A". The letter A is a symbol for the Buddha Mahavairocana, emptiness, and non-arising. In this practice, you visualize the letter A inside a white moon disk on a lotus flower. The moon stands for the awakened mind, and the lotus for the heart.

Other Shingon meditations include:

• Gachirinkan (月輪觀): Visualizing a full moon, which symbolizes the enlightened mind.
• Gojigonjingan (五字嚴身觀): Focusing on the five elements (earth, water, fire, wind, space) as parts of the Buddha Vairocana.

Shingon temples also perform chanting rituals, sometimes with drums. A popular style of chanting is called shōmyō. Shingon practice may also include chanting the nembutsu (a Pure Land practice), but it is understood in an esoteric way, seeing Amitabha Buddha as Mahavairocana and the Pure Land as being in this world.

Ethical Behavior

Keeping Buddhist ethical precepts is very important in Shingon. Kūkai taught that following these rules is essential for meditation and living in harmony with your true self. He said: "If we wish to walk the Way of Buddha, unless we observe the precepts, we cannot reach the goal."

Shingon ethics are based on basic Buddhist rules, Bodhisattva Precepts (rules for those who want to become Buddhas to help others), and special esoteric vows. Kūkai said that all these rules come from the Ten Precepts (ten good actions). The main idea behind all precepts is that your mind is not separate from the Buddha's mind.

There are four main esoteric vows in Shingon:

1. Never give up the True Dharma.
2. Never give up bodhicitta (the enlightened mind and the wish to become a Buddha for others). This is the most important vow.
3. Always share the Dharma with others.
4. Always help other beings and never harm them.

Learning from a Teacher

Some Shingon practices, like basic meditations and chanting, can be done by laypeople under a teacher's guidance. However, many special esoteric practices require a student to go through an abhiṣeka initiation (kanjō) with a qualified teacher (ajari). In Esoteric Buddhism, it's very important to learn directly from a teacher.

For lay practitioners, there is a special initiation called Kechien Kanjō. This helps create a bond between the follower and Mahavairocana Buddha.

If someone wants to become a Shingon master (ācārya), they must study a lot and go through strict training. This includes four main preliminary practices called shido kegyō. These involve rituals to connect with specific Buddhas or bodhisattvas. These complex rituals are taught directly from master to student.

An ācārya is an experienced teacher who can guide others. In some Shingon traditions, there's an even higher rank called mahācārya or "great teacher."

Goma Fire Ritual

The goma (護摩) fire ritual is a very important and well-known practice in Shingon. It has roots in ancient Indian fire rituals. The fire in the goma ritual is seen as the purifying wisdom of the Buddha. It is believed to have a powerful cleansing effect.

Qualified priests perform goma for individuals, the country, or all beings. The main deity in this ritual is usually Acala (Fudō Myōō). The ritual aims to destroy negative thoughts and desires and to bring blessings. It is performed in most major Shingon temples. Larger ceremonies often include drumming and chanting.

The syncretic Japanese religion of Shugendō also uses the goma ritual, having adopted it from Shingon. Some Zen temples also practice goma.

Pilgrimage Journeys

Making pilgrimage to holy sites, especially mountains, has always been important in Shingon. The Shikoku Pilgrimage is a famous route with 88 temples, linked to devotion to Kūkai.

Shingon Deities

The Shingon pantheon includes many Buddhist deities. These deities play important roles in rituals and services.

In Shingon, divine beings are grouped into six main types: Buddhas, Bodhisattvas, Wisdom Kings, Devas (heavenly beings), Buddha emanations, and Patriarchs.

The Thirteen Buddhas

The most important group of deities in Shingon is called the Thirteen Buddhas (十三仏, Jūsanbutsu). This group includes Buddhas, bodhisattvas, and Wisdom Kings found in the mandalas.

They are often called upon in rituals, especially the popular Thirteen Buddha Rites, which are connected to helping the deceased and gaining good karma. Each figure has their own special mantra and seed syllable.

The Thirteen Buddhas (or "thirteen deities") are:

• Wisdom King Acala (Fudō Myōō)
• Gautama Buddha (Shaka-Nyorai)
• Mañjuśrī Bodhisattva (Monju-Bosatsu)
• Samantabhadra Bodhisattva (Fugen-Bosatsu)
• Kṣitigarbha Bodhisattva (Jizō-Bosatsu)
• Maitreya Bodhisattva (Miroku-Bosatsu)
• Bhaiṣajyaguru Buddha (Yakushi-Nyorai)
• Avalokiteśvara Bodhisattva (Kannon-Bosatsu)
• Mahāsthāmaprāpta Bodhisattva (Seishi-Bosatsu)
• Amitābha Buddha (Amida-Nyorai)
• Akṣobhya Buddha (Ashuku-Nyorai)
• Mahavairocana Buddha (Dainichi-Nyorai)
• Ākāśagarbha Bodhisattva (Kokūzō-Bosatsu)

Other Important Deities

The "Five Great Wisdom Kings" are powerful forms of the Five Buddhas:

• Acala (Fudō Myōō) – from Mahavairocana
• Amrtakundalin (Gundari Myōō) – from Ratnasambhava
• Trailokyavijaya (Gōzanze Myōō) – from Akshobhya
• Yamāntaka (Daiitoku Myōō) – from Amitabha
• Vajrayaksa (Kongō Yasha Myōō) – from Amoghasiddhi

Many other Indian Buddhist deities are found in Shingon, like Indra, Prthivi (Earth Goddess), Marici, Mahakala, and Saraswati. Also, many Shinto deities were included in Shingon Buddhism, such as Hachiman, Inari Ōkami, and the sun goddess Amaterasu.

Shingon Lineage

The Shingon lineage is an ancient line of Buddhist teachings that started in India, went to China, and then to Japan. Shingon believes that the teachings originally came from the Buddha Vairocana. The first human to receive them was Nagarjuna in India.

Shingon recognizes a list of eight great patriarchs, who were key figures in passing down the teachings:

• Vairocana (Dainichi-Nyorai)
• Vajrasattva (Kongō-Satta)
• Nagarjuna (Ryūju-Bosatsu) – received the Mahavairocana Tantra
• Nagabodhi (Ryūchi-Bosatsu)
• Vajrabodhi (Kongōchi-Sanzō)
• Amoghavajra (Fukūkongō-Sanzō)
• Huiguo (Keika-Ajari)
• Kūkai (Kōbō-Daishi)

Shingon Branches

Shingon Buddhism has several different branches or schools, each with its own main temple. The two main groups are the Orthodox (Kogi) Shingon School and the Reformed (Shingi) Shingon School.

Some of the well-known branches include:

• Kōyasan
• Daigo-ha
• Daikakuji-ha
• Tōji-ha
• Chizan-ha
• Buzan-ha

These branches have their own unique traditions and ways of teaching, but they all share the core Shingon beliefs.

See also