. the tji lecture hall statue mandala 977
are characters for a Buddhist doctrinal theory, the Sanrinshin
(alt. Sanrinjin) or Three Cakra Bodies. The Three Cakra Bodies theory
(but not the systematic term “Sanrinshin”) is part of the conceptual
structure of a ritual contemplation text of the Diamond Peak Sūtra, the
Diamond Peak Samādhi (Realization) Sūtra.^48 The term “Sanrinshin”
was not used until the twelfth century. The Three Cakra Bodies con-
cept is also found in the ritual commentaries of the Benevolent Kings
Sūtra (both the Ninnō nenju giki and the Ninnōkyōsho), but these
works use different terms for the concept than the sūtra does.^49 Of the
early drawings of the Lecture Hall altar of statues, only the earliest, the
922 Fukanreitōki diagram, labels the statue program with the Three
Cakra Wheels tags. It may be a later addition to the drawing or it may
be part of Kūkai’s thinking at the time, although it was not a system-
atized doctrinal theory. By the twelfth century, the Three Cakra Bod-
ies theory was named and in wide circulation. The Sanrinjin doctrine,
according to the based on the Diamond Peak yoga Sūtra (Kongōchō
yugakyō) asserts that the so-called original nature (compassion) of the
Buddha, as represented by the Five Buddhas, has two fundamental
“emanations,” benevolence and ferocity.^50 Thus, an enlightened being
can express itself in three forms—in a universal, transcendent, or so-
called transformation body.
In Tenchō 2 (825), at Junna’s behest, Kūkai officiated at the Rite of
the Benevolent Kings Sūtra in the palace.^51 The Tōbōki asserts that the
esoteric ritual was held at Tōji from the time the Lecture Hall plan
was approved in 825 and continuously thereafter, but this cannot be
further documented.^52 If Kūkai intended the Tōji Lecture Hall to be
the site for rites based on the Benevolent Kings Sūtra ritual texts he
(^48) On the history of the Sanrinshin doctrine and its status during Kūkai’s time, see
Inoue (Shimomatsu) 1987.The Diamond Peak Sūtra (Kongōchō yugakyō; the full title
is Kongōchōyuga rishūhannyakyō 49 ), is T. 241.8:778–81.
The latter term is used in one text that espouses the idea, the Mahāyāna samgraha
( J: Shōdai jōron) (attributed to Asanga), T. 1592 and 1593. See Inoue (Shimomatsu)
Tōru, “Tōji Kōdō no shoson to sanrinshinsetsu,” Mikkyō bunka 157 (1987): 50–66.
(^50) BDJ 547, based on the Diamond Peak Yoga Sūtra, or Kongōchō yugakyō (the full
title is Kongōchō yuga rishū hannyakyō), T. 241. This title can refer to several differ-
ent texts. 51
Ninnōhannyakyō-hō, in Kūkai, Seireishū, KZ 3: 514. As the Seireishū contains
later additions, however, the date is not without question. 52
MDJ 4: 1764, which cites the Kinrei Tōbōki, fascicle 5. Continuous occurrences
at Tōji are unsubstantiated.