. kkai and the development of shingon buddhism 703
The first three of these were produced over a period of four years
(821–824), and constitute what is known as the “Three Writings”
(sanbu-sho ). These dealt with the metaphysics of Shingon,
including linguistic analyses concerning cosmic phenomena and signs.
The monumental Ten Abiding Stages of Mind According to the Secret
Mandalas (Himitsu mandara jūjūshinron, 10
vols.; KZ 2: 1–326; hereafter Ten Abiding Stages), was produced in
- Its abbreviated version, Jeweled Key to the Secret Treasury
(Hizō hōyaku, 3 vols.), followed in the same year (KZ 3: 111–76;
Hakeda 1972, 262–75).
A significant aspect of Kūkai’s systematization of Shingon was his
understanding of the esoteric elements extant in Nara Buddhism. He
claimed that their incorporation and definition in exoteric ritual were
the result of misunderstanding. He wrote in Distinguishing:
Now and again the sutras and commentators refer to this preaching [of
the dharmakāya Buddha]. Misled by their biased preconceptions, people
overlook these pertinent passages.... The masters of the Dharma who
transmitted the Exoteric Buddhist teachings interpreted the [passages of]
profound significance [appearing in the Exoteric Buddhist texts] in the
light of their shallow doctrines and failed to find any Esoteric import in
them (KZ 3: 77; Hakeda 1972, 154–55).Kūkai considered the correct recognition of these elements to be a
matter of perception and of a clear reading, undistorted by sectarian
biases. The parts of exoteric texts he identified as esoteric were the
dhāraṇī (darani ) and mantra (shingon ), and the parts
that demonstrated that the dharmakāya could preach. Because the
esoteric system was to be perceived within the exoteric, at once both
hidden and transparent, there was no simple dichotomy in Kūkai’s
understanding between exoteric and esoteric. Providing theory for
extant elements and practices made Shingon meaningful to the Nara
community, and made it possible for Kūkai to ostensibly cooperate
with the Nara schools, rather than to appear to compete with them by
introducing what could only be perceived as radically different doc-
trine and new forms of worship. However, while Kūkai’s attitude to
Nara is notable for the willingness to form alliances, a willingness he
displayed throughout his career, his texts display a strong resistance
to maintaining the status quo. He consistently maintained the prece-
dence of Shingon over all other forms of Buddhism and did indeed
introduce radical theories.