698 elizabeth tinsley
, kanjō ) in the Garbhakos adhātu (̣ taizōkai ; Womb
World) Mandala, based on the Mahāvairocana sūtra (color plate 1). This
was followed by the gobu kanjo ( , fivefold abhis ̣eka), and the
same abhisekạ of mastering the Dharma in the Vajradhātu (kongōkai
; Diamond World) Mandala, based on the Vajraśekhara sutra, the
following seventh month. The abhiṣeka to qualify as a Dharma trans-
mission master (denbō kanjō ) was conferred in the eighth
month. Kūkai reports that he received instruction on ritual manuals,
mantras, mudrās, and kaji (see below) (KZ 1: 35–36; Hakeda 1972,
147–48). He also studied Sanskrit under Huiguo and, at his teacher’s
behest, copies of sūtras were made for him along with paintings and
ritual tools (KZ 1: 36–38; Hakeda 1972, 148–49).
In total, Kūkai studied for only six months with Huiguo. Various
theories for the exceptional speed of transmission have been proposed.
It may be surmised that Kūkai had already spent time cultivating his
mind and intellect during his “wandering years” and likely had some
knowledge of Sanskrit from his study under Prajñā. The account of
Huiguo’s transmissions to his disciples given in Wuyin’s biography
relates that the teachings conferred upon Kūkai were deeply secret,
and the passage suggests that was Huiguo held Kūkai in high esteem,
perhaps more so than other students.
In the Indications, Kūkai suggests a parallel between Huiguo’s high
expectations of him with Amoghavajra’s special affinity with Huiguo
as his disciple (KZ 1: 36–37; Hakeda 1972, 148). The honor of being
entrusted with writing the epitaph for Huiguo’s tomb also indicates
that the relationship between Kūkai and his teacher was a special one.
However, the conventional explanation for the hasty initiations is
that Huiguo was aware of his approaching death and was anxious to
designate a worthy successor, an explanation Kūkai himself gave. He
also describes Huiguo as giving him specific instructions to return to
Japan and propagate the teachings there (KZ 1: 37; Hakeda 1972, 149).
Huiguo died shortly afterward, in the twelfth month of 805.
The tradition received by Kūkai was the strand of Mantrayāna that
had originated in mid-seventh–century India and was transmitted to
China, which is traditionally interpreted as having declined after 774
and stunted by the persecution of Buddhism in 845. Another branch
was transmitted from India to Tibet during the eighth century. The
process of its assimilation in Japan, as well as the active methods Kūkai
employed to develop and disseminate it, were to distinguish Shingon