818 donald drummond
The written intentions (ganmon ) accompanying Kakuban’s
last two (the eighth and ninth) performances of the rite, conducted
in 1121 and 1123, are still extant. Each was a series of vows to be ful-
filled on completion of the rite. They included the copying of esoteric
texts and mandalas, recitation of sūtras and mantras, and service to
his teacher Meijaku and others. Two significant aspects of Kakuban’s
life and vision, namely, the fundamental importance of practice and of
doctrinal study, were expressed in these vows. Together, they formed
the basis of his subsequent Denbōin-ryū transmission. His
intentions reveal his desire not only to preserve tradition but to revi-
talize Shingon ritual/practice and doctrinal studies and to build a cen-
ter for this purpose.
Kakuban’s master Kanjo had sought to revive the Dharma Trans-
mission Assembly (Denbō-e ) at Ninnaji in 1109, after several
centuries of neglect. Its purpose was to explicate scriptural, doctri-
nal, and ritual meaning.^6 Kanjo, who was also the chief abbot of Tōji,
instituted a reemphasis on doctrinal studies, and establishied a lecture
series during the annual monastic summer retreat, beginning in the
three evil realms of hell, hungry ghosts, and savage beasts; and was assured of birth
in the human and heavenly realms. Successful practice (siddhi; soshitsuji) resulted in
unlimited power of memory, an understanding of the sūtras, and insight into what is
true. In 717 Śubhākarasiṃha (Shanwuwei ; Zenmui; 637–735) translated the
primary text, the Kokūzō bosatsu nōman shigan saishōshin darani gumonjihō
(The Rite that Seeks Out, Listens to, and
Holds on to the Dhāraṇī/Formula of Bodhisattva Ākāśagarbha—the enlightenment
being whose store of wisdom is as vast empty space), T. 1145. This practice had a
formative influence upon Kūkai while he was a young wandering ascetic, before he
had taken formal monastic vows. See Kushida 1975, 73–112, 188–210; 1979, 91; Seino
1978, 123–26; and Drummond 2007, 128–36.
(^6) On this first occasion the texts that were discussed included the Hannya rishukyō
, the Rishushaku , the Treatise on the Mind of Enlightenment,
Commentary on the Mahāyāna Treatise, and the Record of Siddham Letters. A leading
contemporary scholar, Saisen (1025–1115), was the lecturer. Both Kanjo and
Saisen were instrumental in these early efforts. They drew upon the formal explica-
tion, discussion, and debate methods of the Tendai and Nara temple complexes and
applied them in the Shingon esoteric context. Also building upon retired Emperor
Shirakawa’s fascination with innovation and variety, which included temple-
villa construction and ritual observances, they used the esoteric “platform” and fire
rituals (ichidanhō , godanhō , hachidan goma , etc.) and newly
developed rituals such as the “protective deity lecture” (chinjukō ), “ritual
assembly of the buddha names” (butsumyō-e ), and the “ritual assembly of the
Buddha relic” (shari-e ) as Shingon esoteric opportunities for doctrinal and
ritual explication, discussion, and debate (Kushida 1975, 54–55; Ueshima 2001, 94–96;
Kaneoka 1970, 240–54; Drummond 2007, 47–52, esp. n. 102; 74–81, esp. n. 148).