Kūkai

Kūkai
Không hải
Painting of Kūkai from theShingon Hassozō,a set of scrolls depicting the first eight patriarchs of the Shingon school. Japan,Kamakura period(13th-14th centuries).
Personal
Born	Saeki no Mao ( tá bá chân ngư ) 27 July 774 (15th day, 6th month,Hōki5) Zentsūji,Sanuki Province,Japan
Died	22 April 835 (aged 60) (21st day, 3rd month,Jōwa2) Mount Kōya,Japan
Religion	Buddhism
School	Vajrayana,Shingon
Known for	Founder ofShingon Buddhism
Dharma names	Henjō Kongō ( biến chiếu kim cương )
Posthumous name	Kōbō Daishi ( hoằng pháp đại sư )
Senior posting
Teacher	Huiguo

Kūkai(Không hải;27 July 774 – 22 April 835), bornSaeki no Mao( tá bá chân ngư ),posthumously calledKōbō Daishi(Hoằng pháp đại sư,"The Grand Master who Propagated theDharma"),was a Japanese Buddhist monk, calligrapher, and poet who founded theesotericShingonschool ofBuddhism.He travelled to China, where he studiedTangmi(ChineseVajrayana Buddhism) under the monkHuiguo.Upon returning to Japan, he founded Shingon—the Japanese branch of Vajrayana Buddhism. With the blessing of severalEmperors,Kūkai was able to preach Shingon teachings and found Shingon temples. Like other influential monks, Kūkai oversaw public works and constructions.Mount Kōyawas chosen by him as a holy site, and he spent his later years there until his death in 835 C.E.

Because of his importance in Japanese Buddhism, Kūkai is associated with many stories and legends. One such legend attribute the invention of thekanasyllabary to Kūkai, with which theJapanese languageis written to this day (in combination withkanji), as well as theIrohapoem, which helped to standardise and popularisekana.

Shingon followers usually refer to Kūkai by the honorific title ofOdaishi-sama(お đại sư dạng,"The Grand Master" ),and the religious name ofHenjō Kongō(Biến chiếu kim cương,"VajraShining in All Directions ").

Biography

Early years

Painting of Kūkai as a boy, posthumously known by the titleChigo Daishi( "The Child Grand Master" ). It depicts the young Kūkai flying to heaven on alotus,where he converses with various Buddhas. Muromachi Period, 15th century.

Wood statue of Kūkai.

Kūkai was born in 774 in the precinct ofZentsū-jitemple, inSanuki provinceon the island ofShikoku.His family were members of thearistocraticSaeki family, a branch of the ancientŌtomo clan.In modern scholarship, his first name is generally believed to beMao( "True Fish" ),although one source records his birth name asTōtomono( "Precious One" ). Kūkai was born in a period of important political changes withEmperor Kanmu(r. 781–806) seeking to consolidate his power and to extend his realm, taking measures which included moving the capital of Japan fromNaraultimately toHeian(modern-dayKyoto).

Little more is known about Kūkai's childhood. At the age of fifteen, he began to receive instruction in theChinese classicsunder the guidance of his maternal uncle. During this time, the Saeki-Ōtomo clan suffered government persecution due to allegations that the clan chief, Ōtomo Yakamochi, was responsible for the assassination of his rivalFujiwara no Tanetsugu.The family fortunes had fallen by 791 when Kūkai journeyed toNara,the capital at the time, to study at the government university, theDaigakuryō(Đại học liêu).Graduates were typically chosen for prestigious positions as bureaucrats. Biographies of Kūkai suggest that he became disillusioned with hisConfucianstudies, but developed a strong interest in Buddhist studies instead.

Around the age of 22, Kūkai was introduced to Buddhist practice involving chanting themantraof Kokūzō (Sanskrit:Ākāśagarbha), thebodhisattvaof the void. During this period, Kūkai frequently sought out isolated mountain regions where he chanted the Ākāśagarbha mantra relentlessly. At age 24 he published his first major literary work,Sangō Shiiki,in which he quotes from an extensive list of sources, including the classics of Confucianism,Daoism,andBuddhism.The Nara temples, with their extensive libraries, possessed these texts.

During this period in Japanese history, the central government closely regulated Buddhism through the Sōgō(Tăng cương,Office of Priestly Affairs)and enforced its policies, based on theritsuryōlegal code. Ascetics and independent monks, like Kūkai, were frequently banned and lived outside the law, but still wandered the countryside or from temple to temple.

During this period of private Buddhist practice, Kūkai had a dream, in which a man appeared and told Kūkai that theMahavairocana Tantrais the scripture which contained the doctrine Kūkai was seeking.Though Kūkai soon managed to obtain a copy of this sutra which had only recently become available in Japan, he immediately encountered difficulty. Much of the sutra was in untranslatedSanskritwritten in theSiddhaṃ script.Kūkai found the translated portion of the sutra was very cryptic. Because Kūkai could find no one who could elucidate the text for him, he resolved to go to China to study the text there.Ryuichi Abesuggests that theMahavairocana Tantrabridged the gap between his interest in the practice of religious exercises and the doctrinal knowledge acquired through his studies.

Travel and study in China

In 804, Kūkai took part in a government-sponsored expedition to China, led byFujiwara no Kadanomaro,in order to learn more about theMahavairocana Tantra.Scholars are unsure why Kūkai was selected to take part in an official mission to China, given his background as a private monk who was not sponsored by the state. Theories include family connections within the Saeki-Ōtomo clan, or connections through fellow clergy or a member of theFujiwara clan.

The expedition included four ships, with Kūkai on the first ship, while another famous monk,Saichōwas on the second ship. During a storm, the third ship turned back, while the fourth ship was lost at sea. Kūkai's ship arrived weeks later in the province ofFujianand its passengers were initially denied entry to the port while the ship was impounded. Kūkai, being literate in Chinese, wrote a letter to the governor of the province explaining their situation.The governor allowed the ship to dock, and the party was asked to proceed to the capital ofChang'an(present dayXi'an), the capital of theTang dynasty.

After further delays, the Tang court granted Kūkai a place inXiming Temple,where his study of Chinese Buddhism began in earnest. He also studiedSanskritwith theGandharanpanditPrajñā(734–810?), who had been educated at the Indian Buddhist university atNalanda.

Kūkai wards off ademonby reciting thetantra.Painting byHokusai(1760–1849).

It was in 805 that Kūkai finally met the monkHuiguo(746–805) the man who would initiate him intoChinese Esoteric Buddhism(Tangmi) atChang'an's Qinglong Monastery ( thanh long tự ). Huiguo came from an illustrious lineage of Buddhist masters, famed especially for translating Sanskrit texts into Chinese, including theMahavairocana Tantra.Kūkai describes their first meeting:

Accompanied by Jiming, Tansheng, and several other Dharma masters from the Ximing monastery, I went to visit him [Huiguo] and was granted an audience. As soon as he saw me, the abbot smiled, and said with delight, "since learning of your arrival, I have waited anxiously. How excellent, how excellent that we have met today at last! My life is ending soon, and yet I have no more disciples to whom to transmit the Dharma. Prepare without delay the offerings of incense and flowers for your entry into the abhisheka mandala".

Huiguo immediately bestowed upon Kūkai the first levelabhisheka(esoteric initiation). Whereas Kūkai had expected to spend 20 years studying in China, in a few short months he was to receive the final initiation, and become a master of the esoteric lineage. Huiguo was said to have described teaching Kūkai as like "pouring water from one vase into another".Huiguo died shortly afterwards, but not before instructing Kūkai to return to Japan and spread the esoteric teachings there, assuring him that other disciples would carry on his work in China.

Kūkai arrived back in Japan in 806 as the eighth Patriarch of Esoteric Buddhism, having learnt Sanskrit and its Siddhaṃ script, studied Indian Buddhism, as well as having studied the arts ofChinese calligraphyandpoetry,all with recognized masters. He also arrived with a large number of texts, many of which were new to Japan and were esoteric in character, as well as several texts on the Sanskrit language and the Siddhaṃ script.

However, in Kūkai's absence Emperor Kanmu had died and was replaced byEmperor Heizeiwho exhibited no great enthusiasm for Buddhism. Kūkai's return from China was eclipsed by Saichō, the founder of theTendai school,who found favor with the court during this time. Saichō had already had esoteric rites officially recognised by the court as an integral part of Tendai, and had already performed theabhisheka,or initiatory ritual, for the court by the time Kūkai returned to Japan. Later, with Emperor Kanmu's death, Saichō's fortunes began to wane.

Saichō requested, in 812, that Kūkai give him the introductory initiation, which Kūkai agreed to do. He also granted a second-level initiation upon Saichō, but refused to bestow the final initiation (which would have qualified Saichō as a master of esoteric Buddhism) because Saichō had not completed the required studies, leading to a falling out between the two that was not resolved; this feud later extended to the Shingon and Tendai sects.

Little is known about Kūkai's movements until 809 when the court finally responded to Kūkai's report on his studies, which also contained an inventory of the texts and other objects he had brought with him, and a petition for state support to establish the new esoteric Buddhism in Japan. That document, theCatalogue of Imported Items,is the first attempt by Kūkai to distinguish the new form of Buddhism from that already practiced in Japan. The court's response was an order to reside in Takao-san temple (modernJingo-ji) in the suburbs of Kyoto. This was to be Kūkai's headquarters for the next 14 years. The year 809 also saw the retirement of Emperor Heizei due to illness and the succession of theEmperor Saga,who supported Kūkai and exchanged poems and other gifts.

Emerging from obscurity

Kūkai's calligraphy, from a segment of his workCui Ziyu's Beliefs( thôi tử ngọc tọa hữu minh )

In 810, Kūkai emerged as a public figure when he was appointed administrative head ofTōdai-ji,the central temple inNara,and head of the Sōgō(Tăng cương,Office of Priestly Affairs).

Shortly after his enthronement, Emperor Saga became seriously ill, and while he was recovering, Emperor Heizei fomented a rebellion, which had to be put down by force. Kūkai petitioned the Emperor to allow him to carry out certain esoteric rituals which were said to "enable a king to vanquish the seven calamities, to maintain the four seasons in harmony, to protect the nation and family, and to give comfort to himself and others". The petition was granted. Prior to this, the government relied on the monks from the traditional schools in Nara to perform rituals, such as chanting theGolden Light Sutrato bolster the government, but this event marked a new reliance on the esoteric tradition to fulfill this role.

With the public initiation ceremonies for Saichō and others at Takao-san temple in 812, Kūkai became the acknowledged master of esoteric Buddhism in Japan. He set about organizing his disciples into an order – making them responsible for administration, maintenance and construction at the temple, as well as for monastic discipline. In 813 Kūkai outlined his aims and practices in the document calledThe admonishments of Konin.It was also during this period at Takaosan that he completed many of the seminal works of the Shingon School:

• Attaining Enlightenment in This Very Existence
• The Meaning of Sound, Word, Reality
• Meanings of the Word Hūm

All of these were written in 817. Records show that Kūkai was also busy writing poetry, conducting rituals, and writing epitaphs and memorials on request. His popularity at the court only increased, and spread.

Meanwhile, Kukai's new esoteric teachings and literature drew scrutiny from a noted scholar-monk of the time namedTokuitsu,who traded letters back and forth in 815 asking for clarification. The dialogue between them proved constructive and helped to give Kūkai more credibility, while the Nara Schools took greater interest in esoteric practice.

Events in the Life of Kōbō Daishi.Painted scroll, late 13th or early 14th century.

Mount Kōya

Letter written by Kūkai toSaichō,stored inTō-ji

In 816, Emperor Saga accepted Kūkai's request to establish a mountain retreat atMount Kōyaas a retreat from worldly affairs. The ground was officially consecrated in the middle of 819 with rituals lasting seven days. He could not stay, however, as he had received an imperial order to act as advisor to the secretary of state, and he therefore entrusted the project to a senior disciple. As many surviving letters to patrons attest, fund-raising for the project now began to take up much of Kūkai's time, and financial difficulties were a persistent concern; indeed, the project was not fully realised until after Kūkai's death in 835.

Kūkai's vision was that Mt. Kōya was to become a representation of theMandala of the Two Realmsthat form the basis of Shingon Buddhism: the central plateau as theWomb Realmmandala, with the peaks surrounding the area as petals of a lotus; and located in the centre of this would be theDiamond Realmmandala in the form of a temple which he namedKongōbu-ji( "Diamond Peak Temple" ). At the center of the temple complex sits an enormous statue ofVairocana,who is the personification of Ultimate Reality.

Public works

In 821, Kūkai took on acivil engineeringtask, that of restoringManno Reservoir,which is still the largest irrigation reservoir in Japan.His leadership enabled the previously floundering project to be completed smoothly, and is now the source of some of the many legendary stories which surround his figure. In 822 Kūkai performed an initiation ceremony for the ex-emperor Heizei. In the same year Saichō died.

Tō-ji Period

Monks bringing food to Kōbō Daishi onMount Kōya,as they believe he is not dead but rather meditating. At his mausoleum in Oku-no-in, food offerings are presented daily to Kōbō Daishi in the early morning and before noon.

When Emperor Kanmu had moved the capital in 784, he had not permitted the powerful Buddhists from the temples of Nara to follow him. He did commission two new temples:Tō-ji(Eastern Temple) andSai-ji(Western Temple) which flanked the road at southern entrance to the city, protecting the capital from evil influences. However, after nearly thirty years the temples were still not completed. In 823 the soon-to-retire Emperor Saga asked Kūkai, experienced in public works projects, to take over Tō-ji and finish the building project. Saga gave Kūkai free rein, enabling him to make Tō-ji the first Esoteric Buddhist centre in Kyoto, and also giving him a base much closer to the court, and its power.

The new emperor,Emperor Junna(r. 823–833) was also well disposed towards Kūkai. In response to a request from the emperor, Kūkai, along with other Japanese Buddhist leaders, submitted a document which set out the beliefs, practices and important texts of his form of Buddhism. In his imperial decree granting approval of Kūkai's outline of esoteric Buddhism, Junna uses the termShingon-shū(Chân ngôn tông,Mantra Sect)for the first time. An imperial decree gave Kūkai exclusive use of Tō-ji for the Shingon School, which set a new precedent in an environment where previously temples had been open to all forms of Buddhism. It also allowed him to retain 50 monks at the temple and train them in Shingon. This was the final step in establishing Shingon as an independent Buddhist movement, with a solid institutional basis with state authorization. Shingon had become legitimate.

In 824, Kūkai was officially appointed to the temple construction project. In that year he foundedZenpuku-ji,the second oldest temple of theEdo(Tokyo) region. In 824 he was also appointed to the Office of Priestly Affairs. The Office consisted of four positions, with the Supreme Priest being an honorary position which was often vacant. The effective head of the Sōgō was theDaisōzu(Đại tăng đô,Senior Director).Kūkai's appointment was to the position ofShōsōzu(Tiểu tăng đô,Junior Director).In addition there was aRisshi(Luật sư,Vinaya Master)who was responsible for the monastic code of discipline. At Tō-ji, in addition to the main hall (kondō) and some minor buildings on the site, Kūkai added the lecture hall in 825 which was specifically designed along Shingon Buddhist principles, which included the making of 14 Buddha images. Also in 825, Kūkai was invited to become tutor to the crown prince. Then in 826 he initiated the construction of a largepagodaat Tō-ji which was not completed in his lifetime (the present pagoda was built in 1644 by the third Tokugawa Shogun,Tokugawa Iemitsu). In 827 Kūkai was promoted to beDaisōzuin which capacity he presided over state rituals, the emperor and the imperial family.

The year 828 saw Kūkai open his School of Arts and Sciences (Shugei Shuchi-in). The school was a private institution open to all regardless of social rank. This was in contrast to the only other school in the capital which was only open to members of the aristocracy. The school taught Taoism and Confucianism, in addition to Buddhism, and provided free meals to the pupils. The latter was essential because the poor could not afford to live and attend the school without it. The school closed ten years after Kūkai's death, when it was sold in order to purchase some rice fields for supporting monastic affairs.

Final years

Kūkai completed hismagnum opus,TheJūjūshinron(Thập trụ tâm luận,Treatise on The Ten Stages of the Development of Mind)in 830. Because of its great length, it has yet to have been fully translated into any language.A simplified summary,Hizō Hōyaku(Bí tàng bảo thược,The Precious Key to the Secret Treasury)followed soon after. The first signs of the illness that would eventually lead to Kūkai's death appeared in 831. He sought to retire, but the emperor would not accept his resignation and instead gave him sick leave. Toward the end of 832, Kūkai went back to Mt. Kōya and spent most of his remaining life there. In 834, he petitioned the court to establish a Shingon chapel in the palace for the purpose of conducting rituals that would ensure the health of the state. This request was granted and Shingon ritual became incorporated into the official court calendar of events. In 835, just two months before his death, Kūkai was finally granted permission to annually ordain three Shingon monks at Mt. Kōya – the number of new ordainees being still strictly controlled by the state. This meant that Kōya had gone from being a private institution to a state-sponsored one.

With the end approaching, he stopped taking food and water, and spent much of his time absorbed in meditation. At midnight on the 21st day of the third month (835), he died at the age of 62.Emperor Ninmyō(r. 833–50) sent a message of condolence to Mount Kōya, expressing his regret that he could not attend the cremation due to the time lag in communication caused by Mount Kōya's isolation. However, Kūkai was not given the traditional cremation, but instead, in accordance with his will, was entombed on the eastern peak of Mount Kōya. "When, some time after, the tomb was opened, Kōbō-Daishi was found as if still sleeping, with complexion unchanged and hair grown a bit longer."

Legend has it that Kūkai has not died, but entered into an eternalsamadhi(meditative trance) and is still alive on Mount Kōya, awaiting the appearance ofMaitreya,the Buddha of the future.

Kūkai devotion and mantra

The Gobyō-bashi bridge, the mausoleum is visible across the bridge in the background.

In modern Shingon, Kūkai is seen as abodhisattvathat one can pray and have devotion towards, similar to how the historical figurePadmasambhavabecame a figure of devotion in Tibet. Pilgrimages and devotional events focused around Kūkai remain a key part of the Shingon faith. The most important Kūkai pilgrimage route is theShikoku Pilgrimage( tứ quốc biến lộ,Shikoku Henro).

Kūkai's mausoleum (the "Gobyo" ) atMount Kōyais atOkunoin( áo の viện ) temple and it is the main site for devotion to Kūkai. Offerings and prayers to Kūkai are made around the year at this site. He is believed by the faithful to still be alive, having entered a deepsamadhi(meditative absorption) until the arrival of the next BuddhaMaitreya.There is also a large graveyard at this site, as many individuals throughout Japanese Buddhist history have wished to be buried near Kūkai.

Kūkai also has a popular mantra which is recited in Shingon religious services. It is called the Hōgō (treasure name) and is:

namu daishi henjō kongō Nam vô đại sư biến chiếu kim cương

The mantra means "homage (namu) great teacher (daishi) henjō kongō (Vairocana vajra, Kūkai's secret tantric name). It could be rendered in Sanskrit as namo mahāguru vairocana vajra. The modern form of the Hōgō was widely used at least by theMuromachi period(1336 - 1573). It may have been created by the Shingon priest Dōhan ( đạo phạm, 1178-1252) and is found in hisHimitsu nenbutsu shō.

Stories and legends

Statue of Kūkai meetingEmon SaburōinKamiyama, Tokushima

Kūkai's prominence in Japanese Buddhism has spawned numerous stories and legends about him. When searching for a place on Mount Kōya to build a temple, Kūkai was said to have been welcomed by twoShintodeities of the mountain—the male Kariba, and the female Niu. Kariba was said to have appeared as a hunter, and guided Kūkai through the mountains with the help of a white dog and a black dog. Later, both Kariba and Niu were interpreted as manifestations of the BuddhaVairocana,the central figure in Shingon Buddhism and subject of Kūkai's lifelong interest.

Another legend tells the story ofEmon Saburō,the wealthiest man inShikoku.One day, amendicantmonk came to his house, seekingalms.Emon refused, broke the pilgrim's begging bowl, and chased him away. After this, his eight sons fell ill and died. Emon realized that Kūkai was the affronted pilgrim and set out to seek his forgiveness. Having traveled round the island twenty times clockwise in vain, he undertook the route in reverse. Finally, he collapsed exhausted and on his deathbed. Kūkai appeared to grant absolution. Emon requested that he bereborninto a wealthy family inMatsuyamaso that he might restore a neglected temple. Dying, he clasped a stone. Shortly afterwards a baby was born with his hand grasped tightly around a stone inscribed "Emon Saburō is reborn." When the baby grew up, he used his wealth to restore theIshite-ji(Thạch thủ tự,"Stone-hand Temple" ),in which there is aninscriptionfrom 1567 recounting the tale.

According to one legend, male same-sex love was introduced into Japan by Kūkai. Historians however, point that this is probably not true, since Kūkai was an enthusiastic follower of monastic regulations.Nonetheless, the legend served to "affirm same-sex relation between men and boys in 17th century Japan."

In popular culture

Kūkai(Không hải)a film from 1984 directed byJunya Sato.Kūkai is played byKin'ya KitaōjiandSaichōis played byGō Katō.

The 1991 drama filmMandala(Chinese: Mạn đồ la; Japanese: Nhược き nhật の hoằng pháp đại sư ・ không hải ), a China-Japan co-production, was based on Kūkai's travels in China. The film starsToshiyuki Nagashimaas Kūkai, also co-starringJunko SakuradaandZhang Fengyias Huiguo.

The 2017 fantasy filmLegend of the Demon CatstarsShōta Sometanias Kūkai.

Gallery

• 
  Statue atShitennō-jitemple
• 
  Statue at Jizō-ji temple
• 
  Statue at Kajū-ji temple
• 
  Statue inNobeoka, Miyazaki
• 
  Altar at Daisho-in temple, on the island ofMiyajima

Outside Japan

• 
  Memorial Hall of Kūkai inXiapu,Fujian,China
• 
  Altar at Tien-Ho Temple inTaipei,Taiwan
• 
  Statue of Kūkai inLittle Tokyo,Los Angeles

Others

• 
  TheSiddhaṃalphabet in Kūkai's handwriting. 1837 reproduction by the monk Sōgen.

See also

• Ākāśagarbha
• Huiguo
• Padmasambhava
• Shingon Buddhism
• Shikoku Pilgrimage
• Vajrayana

References

Additional sources

• Clipston, Janice (2000).Sokushin-jōbutsu-gi: Attaining Enlightenment in This Very Existence,Buddhist Studies Reviews 17 (2), 207-220
• Giebel, Rolf W.; Todaro, Dale A.; trans. (2004).Shingon texts,Berkeley, Calif.: Numata Center for Buddhist Translation and Research
• Green, Ronald S. (2003)."Kūkai, Founder of Japanese Shingon Buddhism: Portraits of His Life."Ph.D. dissertation, University of Wisconsin-Madison.
• Hakeda Yoshito. 1972.Kūkai – Major Works.New York, USA: Columbia University Press.
• Inagaki Hisao (1972). "Kukai's Sokushin-Jobutsu-Gi"(Principle of Attaining Buddhahood with the Present Body), Asia Major (New Series) 17 (2), 190-215
• Skilton, A. 1994.A Concise History of Buddhism.Birmingham: Windhorse Publications.
• Wayman, A and Tajima, R. 1998The Enlightenment of Vairocana.Delhi: Motilal Barnasidass [includes Study of the Vairocanābhisambodhitantra (Wayman) and Study of the Mahāvairocana-Sūtra (Tajima)].
• White, Kenneth R. 2005.The Role of Bodhicitta in Buddhist Enlightenment.New York: The Edwin Mellen Press (includesBodhicitta-śāstra,Benkenmitsu-nikyōron,Sanmaya-kaijō)

External links

• Koyosan Shingon BuddhismKūkai officially founded the seminary community
• "Kōbō Daishi".New International Encyclopedia.1905.
• Bridge of dreams: the Mary Griggs Burke collection of Japanese art,a catalog from The Metropolitan Museum of Art Libraries (fully available online as PDF), which contains material on Kūkai (see index)