Followers of the way...

Followers of the Way, what Dharma do I expound?  I expound the Dharma of the Heart-ground.  This pervades everything;  it is in the worldly and in the sacred, in the pure and impure, the fine and the coarse.  The most essential thing is that you refrain from making labels, such as fine or coarse, worldly or sacred, and (mistakenly) think that by naming them you now know them.  But the fine and the coarse, the worldly and the sacred cannot be known to man by name only.  Followers of the Way, realize this and make use of it, but do not slap labels on it, for these tend to be like pen-names, only creating mystery.

From "The Zen Teachings of Rinzai" translated by Irmgard Schloegl (Shambhala Publications, 1975, p. 25)

Master Rinzai passed away in 866 AD,  just thirty-one years after our own founder, Kobo Daishi Kukai passed away on Mount Koya Japan.  Though Master Rinzai was a hard and iconoclastic teacher from the Zen tradition, much of his teachings echos in Kukai's words as well.  Perhaps Master Rinzai was a young dharma student while Master Kukai was in China studying under Hui-kuo...

Friendliness #1

This is what should be done by those who are skilled in seeking the good, having attained the way of peace:

They should be able, straightforward, and upright, easy to speak to, gentle, and not proud,

Content and easily supported, with few obligations and wants,

With senses calmed, prudent, modest, and without greed for other people's possessions.

They should not do anything base that the wise would reprove.

May they be at their ease and secure - may all beings be happy.

The above excerpt is from a short sutra given by Shakamuni Buddha known as the Metta Sutta as it is found in "Tonglen" by Pema Chodron (Vajradhatu Publications, 2001, p.128 - 129)

Mandala Training - Meditation as "Kan"

No matter where they originate, all the traditions and various schools of Buddhism include meditation as an intrinsic part of the path.  Shakyamuni Buddha achieved enlightenment under the Bodhi Tree by practicing methods he learned and discovered over six years of uninterrupted and consummately dedicated practice.  It's hard to imagine Buddhism without a genuine commitment to meditative discipline.  Ajari Tanaka's teachings are no different and reflect that intrinsic role meditation plays in the path of the buddhadharma in general and the Shingon tradition specifically.

Over the years of his teaching in the West, Ajari Tanaka has introduced three fundamental methods of meditation - Susoku-kan, Gaccharin-kan and Aji-kan.  Collectively, these methods reflect both the basic disciplines and the richness of the Shingon tradition.  It also demonstrates quite clearly Ajari Tanaka's vision for our path.  Each method compliments the others and serves students in a unique way.  Collectively they provide important tools to inspire personal development and at the same time build essential capacities necessary on our path.  Ajari Tanaka has been incredibly generous in sharing and training us in these methods over the years.  We are now grateful to be able to share them with interested students everywhere.

Ajari Tanaka brushing the syllable "KAN"

Before we try to understand the individual meditative methods, let's first explore the suffix "kan".  The Japanese names of Shingon methods of meditation are generally  referred to as some type of "kan",  like the examples mentioned above.  The kanji character used to express this word "kan" is the same character used to express the first syllable of the Japanese name of the well know Bodhisattva of Compassion, Kannon or Kanzeon.

Kanzeon translates roughly as "apprehend the world's sounds" while Kannon might be generally rendered as "apprehend the sounds".  In the context of this bodhisattva, the name indicates the uninterrupted attention to the suffering of all the beings in our samsaric world.  But in the context of Shingon meditations it indicates something important about the approach to meditation practice altogether.

The suffix "kan" suggest that in meditation we are seeing something worth noting.  In our practice we will apprehend things worth carefully attending to.  In meditation, the perceptions themselves are fuel that propels meaningful growth.  The term "Kan" suggests that by using the prism of meditation method we, ourselves are worth investigating.  Our own mind is worth paying close attention to.  By embracing meditative discipline we will see things about ourselves that are both meaningful, enriching and profoundly transformative.

By apprehending ourselves through meditation, unhurreid and patiently over time, utilizing the disciplines of method we can discover the things within us that are already complete, perfect and capable of making a real difference in our life and the lives of others.

We invite students of the buddhadharma everywhere to experience the practices that Ajari Tanaka has shared in his decades of teaching in the West.  Our experience is that they are unique, powerful and genuine.

Our training - an overview

Ajari Tanaka began teaching in the United States in 1978.  Since that time he has taught on a wide variety of subjects.  Within the broad reach of his teachings, Ajari Tanaka has emphasized certain things to the extent that they have become the building blocks of our training.  There are nine general dimensions that form the foundation of how we train.  Some come directly from Shingon, while others are practices and disciplines that Ajari Tanaka believes create meaning, add value or a certain richness to our path.  Collectively, these nine are the tools our teacher has shared with us to explore ourselves, our tradition and his vision.  They are the vehicles we use to progress along our path.

The nine dimensions of our training are:

1. Meditation
2. Recitation
3. The practice of mudra
4. Ritual
5. Traditional, contemplative arts
6. Healthy eating
7. Exercise
8. Study
9. Helping others

During a karate lesson given during one of our early summer retreats, Ajari Tanaka's wife, Yukiko-san explained the Japanese term "keiko".  She explained that keiko meant "practice".  She left the impression that it was what we do to make progress, its what we do to spur personal growth, its what we do to uncover what we are really capable of.  Our nine dimensions of training are the "stuff" of our practice, it's our keiko.


Over the next weeks and months, we will explore more of the details of our training.  We will look into each dimension individually.  Our hope is this will help share a more complete understanding of our practices, the Shingon tradition and most specifically the teachings of Ajari Jomyo Tanaka.

 Stay tuned...

Liberation of the Mind

“Discipline is for the purpose of restraint, restraint is for the purpose of non- remorse, non-remorse is for the purpose of gladdening, gladdening is for the purpose of happiness, happiness is for the purpose of tranquillity, tranquillity is for the purpose of bliss, bliss is for the purpose of concentration, concentration is for the purpose of correct knowledge and vision, correct knowledge and vision is for the purpose of dispassion, dispassion is for the purpose of fading away [of greed], fading away is for the purpose of deliverance, deliverance is for the purpose of knowledge and vision of deliverance, knowledge and vision of deliverance is for the purpose of complete extinction [of craving, etc.] through not clinging. Talk has that purpose, counsel has that purpose, support has that purpose, giving ear has that purpose, that is to say, the liberation of the mind through not clinging.”

From The Visuddhimagga, The Path of Purification, by Bhadantacariya Buddhaghosa, translated by Bhikkhu Nanamoli (Third online edition, Buddhist Publication Society, 2011, p. 16)

The Fivefold Wisdom #1

The Kongo-kai or Vajradhatu Mandala of Shingon has at its core the Five Wisdoms.  The following is Professor Hakeda's brief explanation of this essential teaching, which he refers to as the "Fivefold Wisdom symbolized by the Five Buddhas in the Diamond Realm."

1.) Wisdom That Perceives the Essential Nature of the World of Dharma (hokkai taisho chi); the eternal Source of gnosis, the Radiant, whose rays are to be differentiated in terms of the following four kinds of wisdom.  Thus wisdom, represented by Mahavairocana, is located in the center of the Diamond Mandala.

2.) Mirrorlike Wisdom (daienkyo chi): the wisdom that reflects reality as it is without distortion.  This wisdom is represented by Aksobhya (Ashuku), the Unshakable, located in the east.

3.) Wisdom of Equality (byodosho chi):  the wisdom that perceives the fundamental identity of all phenomena as issuing forth from the One Reality and that recognizes the absolute equality of all beings as to their intrinsic value.  It is represented by Ratnasambhava (Hosho), the Jewel Born, located in the south.

4.) Wisdom of Observation (myokanzatchi):  the wisdom that observes the objects of mind free from discriminations and subjective calculations.  It is represented by Amitabha (Amida), the Infinite Light, located in the west.

5.) Wisdom of Action (jososa chi): the wisdom that is manifested as actions to help bring all sentient beings to spiritual maturity and, finally, to enlightenment.  It is represented by Amoghasiddhi (Fukujoju), the Infallible Realization, located in the north.

From "Kukai: Major Works" by Yoshito S. Hakeda, (Columbia University Press, 1972, p. 83 - 84)

Perhaps the best "MU" ever...

During Ajari Tanaka's September visit we had a chance to review with him an incredible collection of his calligraphy that has amassed over the many years of his visits to Vermont.  To our surprise Ajari  seal stamped two pieces in the collection.  Both were done during Ajari's autumn visits soon after he moved from Vermont back to Tokyo (1999), maybe 2000 or 2001.

Recently we have been able to frame one of these pieces.  We think it's an amazing example of a character that Ajari Tanaka has done many times.  It's on of our favorite "MU's".

We hope you like it too...

Ajari Jomyo Tanaka, September 2012

The Challenge of Shodo, #1

"Facing the paper and reaching for the brush I experience a calm, relaxed feeling.  My whole being is concentrated on the small square of paper and as I contemplate the possibilities of form, balance and rhythm open to me, the paper seems to grow in size.  I write one copy and then another and soon the brush has become an extension of my inner self.  The brush translates into black and white through the simple medium of a line, a form many artists cannot express even with a rainbow of colours on their palette.  Being totally engrossed in the potential and the problems of constructing the character, the sensation of time just slips away.  I write thirty or forty copies and my subconscious quietly ascends a crescendo of excitement as I near the goal.  Finally I have it.  A copy that is perfect in form and bursting with energy.  Each time I look at it I see that my feelings of the moment have been put down on paper for eternity.  This feeling communicates itself not only to me but to others as well.  The better the writing, the more understandable my expression.”

Christopher J. Earnshaw,

From his work, “SHO, Japanese Calligraphy”

(Earnshaw 1988, p. 1)

A sample of Ajari Jomyo Tanaka's Shodo

Ajari Tanaka arrived for his annual visit to Vermont just last Wednesday evening.  Besides conducting a retreat and a dharma name event, he has been producing some very bold and distinctive brush work.  Here is a sample:

"The heart is the great artist"

"Peaceful face, lovely speaking"

"Emptiness"

"maitri"

(These last two are circa 2001 or 2002, but Ajari Tanaka just put the seal stamp on them today so are included here.)
















We are sure there will be more to come.  Enjoy and stay tuned...

An unexpected visitor...

A number of years ago Ajari Tanaka arrived for his annual September visit much like he had done many times before.  But not long after his arrival he began to tell of a good friend, Tamagawa-san who had spent his adult life working as an engineer for a telecommunications firm.  This friend was unique in that his hobby was hand carving statues of Buddhas, Bodhisattvas and Dharma Protectors in the classic Japanese style.  Then to our surprise Ajari produced one of his friend's statues from inside a piece of carry-on luggage.  Piece by piece, each carefully bubble wrapped, Ajari removed the work of art.  After some unwrapping and cautious assembly, there sat a statue of Nyoirin Kannon (Cintamani Chakra Avalokitesvara), a six armed version of Kannon that holds an important place in the mandalas, symbolisms and practice of Shingon.  We were dumbfounded.

Since that time the statue has held the place of honor in our Burlington dojo.  This Nyoirin Kannon is our "honzon" or main image, the central figure of our dojo.  It sits in the center of our shrine installation surrounded by ritual implements, other sacred art and numerous offerings.  It has been the constant companion of our weekly group meditation for years.  As the time has passed, we have grown in our appreciation of its beauty and the "special something" it lends to our dojo.

A few weeks back, the couple who own the home where our Burlington dojo resides, both long-time students of Ajari Tanaka, began to receive letters and emails from Tamagawa-san suggesting he would be visiting "our temple" very soon.  We were not only surprised but dubious.  We had only heard of this person and had absolutely no previous contact.  Not quite sure what to think, we just waited.

As it turns out, Tamagawa-san showed up in Burlington last Thursday accompanied by his grand daughter who attends high school in western Canada.  It seems his visit to us was part of his visit to his grand daughter marking the beginning of her Junior year in high school.  Luckily our friends who live in Burlington had the day free as Tamagawa-san was looking for a full day of site seeing - Shelburne Museum, Vermont Teddy Bear Company, a Lake Champlain tour on a local ferry, a full slate.  Tamagawa-san also wished to attend our regular Thursday evening meditation practice.

That evening a group of us arrived at the typical time and met Tamagawa-san and his grand daughter.  With him he had a photo album of many of his works.  Some of us reviewed it with great interest.  He had carved dozens of beautiful pieces over the years, many of which are important symbols in Shingon - Fudo-myo, Jizo Bosatsu, Aizen-myo, Dainichi Nyorai, Daikoku-ten and many others.  All were beautiful and elegant in the classic Japanese style and Tamagaw-san told us each statue took about a year to complete.  Wow...

As warned Tamagawa-san attended our weekly mediation in which he both participated and took pictures of us.  Perhaps a bunch of Americans chanting the Heart Sutra in Japanese and sitting silently in meditation was too curious not to capture some proof.  It was very nice to have he and his grand daughter there and we finished our practice with the recitation of a mantra associated with our Nyoirin Kannon.

The night ended not long after our practice concluded as Tamagawa-san was tired from his big day and he needed to depart the very next day.  But before he left we were able to capture a picture of the artist with his creation.  Here is Tamagawa-san in our Burlington dojo:

Tamagawa-san's visit reminds us of something Ajari Tanaka will often hint at.  Ajari Tanaka always reiterates without ambiguity that our practice, if consistent and persistently done will bring a real happiness and relaxation into our lives.  But Ajari also suggest that our practice will bring wonderful things into our lives that we never quite imagined.  Experiences we would never have had and people we might otherwise have never met, enriching moments and events that surprise but are somehow meant to be.  Ajari will often say that visits like Tamagawa-san's show we have a strong connection to him, even though we did not know him previously.  Maybe practice sparks some magic in life.

Not long after Tanagawa-san's visit we received the following email, so thoughtful and touching that the story of his visit is incomplete without it:

After leaving from you, we went to Saltspring and Whistler at western Canada coast.  Then return to Japan without any trouble.  

At the time when we were in Burlington, we received your great favorable treatment.  Champlain Cruise, Shelburne Farms and Teddy Bear Company were much interested.  Your Shingon practice was also very impressive.  We should inform you much appreciation.  This travel will become my very good and impressive memory in my heart.

Mr. Tanaka will visit you in the next week, and will discuss with you future plan on your temple.  When completion of your new temple building, we would visit again to your temple with new Buddhist statue.  I hope to see you again.

Thank you.   .   

We were surprised to discover we will build a temple by next year, but maybe that's the next bit of unsuspected magic to come into our lives.  Despite that mystery, we too were filled with much appreciation and the memory of Tamagawa's visit will linger.

Shingon's Ten Levels of Mind: Level Eight

AN OVERVIEW OF “THE PRECIOUS KEY TO THE SECRET TREASURY”

Kobo Daishi Kukai’s Ten Level’s of Mind and Path of Spiritual Development

(A collection of relevant materials and recommended readings)

The Mind of the One Way of Non-Action (ichido-mui-shin).  This stage is also called the “Mind of the One Way of the Truth of Suchness” (nyojitsu-ichido-shin), and is the stage that corresponds to the teachings of the Tendai sect.  The “One Way of Non-Action” (ichido-mui), or the “One Way of the Truth of Suchness” (nyojitsu-ichido), refers to ultimate Reality, and in this stage the purified mind is seen to be like a lotus, as in the description given in the Saddharma-pundarika-suta.  In the seventh stage the non-duality of the mind and the dharmas was established, and the mind itself was seen to be void and only capable of being described by way of the eight negations.  Now the concept of the voidness of mind is itself seen to be void.  But if all is void, even Voidness itself, how is it possible to explain that the phenomenal world seems to exist?  To answer this question the Tendai doctrine classifies the dharmas into three categories (santai): “Voidness” (kutai), “Provisional Existence” (ketai) and “Middle Existence” (chutai).  “Middle Existence” refers to the Middle Way (chudo) between Voidness and Provisional Existence.  All dharmas arise by dependent co-origination and are nothing but the momentary combination of causal relationships.  Therefore they are Void.  In spite of their Voidness, however, their voidness cannot be denied because they are experienced.  For this reason the Tendai attributes to them a provisional existence.  The  ultimate Reality of the dharmas is not Voidness: it is not that the dharmas do not exist, but that existence is the reverse side of Voidness and Voidness is the revers side of existence.  Reality is the Middle Way of the non-duality (funi) of Existence-Voidness.  Forms are the Middle Way of Existence-Voidness and are nothing but manifestations of Suchness (tathata, shinnyo).  (Snodgrass, p. 9 - 10)   

The Mind of the Single Way of Truth (nyojitsu ichido-shin).  This level of mind understands that the worlds of delusion and enlightenment, the worlds of matter and mind, the human world, and all possible worlds, are contained in a single thought within the individual mind.  This is the level of realization that consciousness and its objects form one body, but it does not know that yet other realms transcend it.”  (Yamasaki, p. 96)

When they observe the One Way in its original purity, the Avalokitesvara softens his face in delight. [Tendai or T’ien-t’ai of Mahayana] (Hakeda, p. 160)

Recommended Readings:

Kukai: Major Works by Yoshito Hakeda, Part Three pages 205 - 211

The Threefold Lotus Sutra, translated by Kato, Tamura & Miyasaka, Losei Publishing, 1975, pages 319 - 327

Bibliography

Shingon: Japanese Esoteric Buddhism, Taiko Yamasaki, Shambhala, 1988

Kukai: Major Works, Y.S.Hakeda, Columbia University Press, 1972

The Matrix and Diamond World Mandalas in Shingon Buddhism, A. Snodgrass, International Academy of Indian Culture and Aditya Prakashan, New Delhi, 1988

Shingon's Ten Levels of Mind: Level Seven

AN OVERVIEW OF “THE PRECIOUS KEY TO THE SECRET TREASURY”

Kobo Daishi Kukai’s Ten Level’s of Mind and Path of Spiritual Development

A collection of relevant materials, recommended readings and some sporadic comments

Level Seven

The mind Awakened to the Unborn (kakushin fusho-shin).  At this level the individual realizes the void nature of both objects within the mind and the mind itself (the storehouse consciousness).  Such realization alone, however, does not reach beyond negation.  (Yamasaki, p. 96)

When they realize [the essential nature of] mind by means of [the Eightfold Negation beginning with] “unborn” and transcend all false predictions through the insight of absolute emptiness, they they realize One Mind which is tranquil, without a second, and free from any specific marks. [Sanron or Madhyamika of Mahayana]  (Hakeda, p. 160)

The Mind that is Awakened to the Truth that the Mind is Unproduced (kakushin-fusho-shin).  This stage corresponds to the Madhyamika (Sanron), the second of the two provisional Mahayana schools.  In the sixth stage the sadhaka realized that no dharmas exist outside of the mind, but he still distinguished the thinker and the object of thought.  Although he perceived that the object is void, he still imagined that the duality of subject and object exists in the mind.  The Madhyamika goes beyond this position and eradicates the duality by teaching that the mind itself is unproduced (fusho), unconditioned, immutable and timeless, and is only definable in terms of eight negations (happu); it is unborn and undying, neither coming nor going, without unity or multiplicity, and without continuity or discontinuity.  These eight negations deny all conceptualizations concerning phenomena.  The Madhyamika teaches that when all concepts are negated then the real nature of existence, its Suchness (tathata, shinnyo), is revealed.  This is the doctrine of the Middle Way of the Eight Negations (happu-chudo), the “Middle Way” being the same as the “Eight Negations” because the truth of the Middle Way is revealed when all false views are removed.  This implies the doctrine that “the removal of erroneous views equates the elucidation of right views” (haja-soku-kensho).  (Shodgrass, p. 8 - 9) 

The sharp sword of the Eightfold Negation cuts off all idle speculations;

The five one-sided views will be resolved of themselves, and man can gain genuine peace.

Thus he enters the Way of the Buddha, his mind being free and unobstructed;

(Hakeda, p.204)

Recommended Readings:

Kukai: Major Works by Yoshito Hakeda, Part Three pages 201 - 205

The Fundamental Wisdom of the Middle Way, translated by J.L. Garfield, Oxford University Press, 1995,

pages 2 - 83 

Bibliography

Shingon: Japanese Esoteric Buddhism, Taiko Yamasaki, Shambhala, 1988

Kukai: Major Works, Y.S.Hakeda, Columbia University Press, 1972

The Matrix and Diamond World Mandalas in Shingon Buddhism, A. Snodgrass, International Academy of Indian Culture and Aditya Prakashan, New Delhi, 1988

Shingon's Ten Level's of Mind: Level Six

AN OVERVIEW OF “THE PRECIOUS KEY TO THE SECRET TREASURY”

Kobo Daishi Kukai’s Ten Level’s of Mind and Path of Spiritual Development

(A collection of relevant materials, recommended readings and some sporadic comments)

Level Six

"The Compassionate Mahayana Mind (taen daido-shin).  At this level of mind, compassion for all living beings wells forth.  Although realizing that objects are void, this mind still considers the self-nature of the storehouse consciousness (which recognizes the objects) to be real.  (The doctrine of Consciousness-Only belongs here. This and the following levels describe Mahayana Buddhism.)  (Yamasaki, p. 96)

When they cherish unconditional compassion for others and deny the existence of the world of objects with the view that what exists is mind only, they extirpate both affectional and intellectual impediments and transform [their Eightfold Consciousness] into the Fourfold Wisdom.  [Hosso or Yogacara of Mahayana]  (Hakeda, p. 159)

"Compassion arises unconditionally; this is the first instance of great compassion.  Recognizing phenomena as illusory shadows of mind, [a student of Yogacara who believes that] what exists is mind only negates the validity of the world of objects.  The doctrine of subjective idealism characteristic of Hosso, or Yogacara, discusses the mind in terms of five sense perceptions, mind (mental faculty), ego-consciousness, and alaya-consciousness (the subconsciousness).  (Hakeda, p. 71)

"In the sixth stage , which is the first of the Mahayana stages, he altruistically seeks to aid others. The compound "taen" in the name of this stage translates the Sanskrit word "aparaptatyaya", which has two meanings: "welfare for the sake of others", and "the supreme welfare of others".  It is striving for the benefit of all other beings and not merely for one's own welfare, the ideal of the Bodhisattva, who vows not to enter Nirvana until all others have been guided to Liberation."  (Snodgrass, p. 8)

"The sea of Mind is forever tranquil

Without even a single ripple;

Stirred by the storm of discriminations,

Billows rage to and fro.

Men in the street are deluded;

They are fascinated by phantom like men and women.

Heretics are crazed;

They adhere to the grand tower of mirage.

They do not know

That heaven and hell are fabricated by their own minds.

Do they come to realize

That "mind-only" will free them from their tragedies?

Be that as it may,

By practicing the Six Paramitas for three aeons,

By practicing the fifty-two stages of enlightenment,

They will uncover One Mind.

When they become pure hearted,

Cutting off their emotional and mental obstacles,

They will find their own Treasury - 

Enlightenment, or Nirvana.

(Hakeda, p. 199-200)

Recommended Readings:

Kukai: Major Works by Yoshito Hakeda, Part Three pages 197 - 201

The Way of the Bodhisattva (Shantideva, Shambhala, 2008)

The Awakening of Faith (Asvaghosha, Columbia University Press, 1967)

Bibliography

Shingon: Japanese Esoteric Buddhism, Taiko Yamasaki, Shambhala, 1988

Kukai: Major Works, Y.S.Hakeda, Columbia University Press, 1972

The Matrix and Diamond World Mandalas in Shingon Buddhism, A. Snodgrass, International Academy of Indian Culture and Aditya Prakashan, New Delhi, 1988

Shingon's Ten Level's of Mind: Level Five

AN OVERVIEW OF “THE PRECIOUS KEY TO THE SECRET TREASURY”
Kobo Daishi Kukai’s Ten Level’s of Mind and Path of Spiritual Development
(A collection of relevant materials, recommended readings and some sporadic comments)

"Having mastered the Twelve Links of Causation, the mind extirpates the seed of ignorance.  Rebirth necessitated by karma comes to an end; even though one does not preach, the fruit is obtained."  (Hakeda, p. 70)

"The mind Free of the Seeds of Karmic Causation (batsu goiju-shin).  By understanding the process of karmic causation, the person on this level has destroyed the ignorance that is the seed of bad karma.  This mind, however, like that of the fourth level, lacks compassion for other beings.  (To this level belongs the engaku, the self-enlightened person who achieves liberation by understanding causation.)  (Yamasaki, p. 95 - 96)

“The Mind in which the Seeds of Karma are Eradicated (bastugo-inshu-shin).  This stage corresponds to the Pratyekabuddha-yana (engaku-jo) of the Hinayana, in which the sadhaka realizes the truth of the doctrine of the twelve-linked chain of dependant co-origination and attains the station of the Arhat (rakan).  (Snodgrass, p. 8)

When they practice mediation on the [Twelve] Links of Causation, they gain the knowledge of emptiness and uproot the seeds of karma. [Pratyekabuddha of Hinayana] (Hakeda, p. 159)

"The pratyekabuddhas riding on the Deer-cart are taciturn.

They live alone like the horn of rhinoceros, or in a group.

Meditating deeply on the Twelve Links of Causation,

They gain supernatural power by a hundred aeons' discipline.

Extinguishing their karma, actual and potential defilements,

They aim at complete cessation of their body and mind.

They abide quietly in samadhi, long, as though intoxicated;

But being awakened by the Buddha from their slumber,

They are to be directed to the palace of One Suchness."

(Hakeda, p. 194 - 195)

Recommended readings:

Kukai: Major Works by Yoshito Hakeda, Part Three pages 194 - 197

Thus Have I Heard, translated by M. Walshe, Wisdom Publications, 1987, pages 223 - 230

Beyond the Self, Thich Nhat Hanh, Parallax Press, 2010, pages 1 - 3

Bibliography

Shingon: Japanese Esoteric Buddhism, Taiko Yamasaki, Shambhala, 1988

Kukai: Major Works, Y.S.Hakeda, Columbia University Press, 1972

The Matrix and Diamond World Mandalas in Shingon Buddhism, A. Snodgrass, International Academy of Indian Culture and Aditya Prakashan, New Delhi, 1988

Shingon's Ten Levels of Mind: Level Four

AN OVERVIEW OF “THE PRECIOUS KEY TO THE SECRET TREASURY”
Kobo Daishi Kukai’s Ten Level’s of Mind and Path of Spiritual Development
(A collection of relevant materials, recommended readings and some sporadic comments)

"The Mind of Aggregates-Only Without Self (yuiun muga-shin).  The mind at this level sees the self as impermanent, but still thinks that the five aggregates (form, perception, mental activity, will, and consciousness) have real existence.  (The early stage of Buddhism known as the shomon-jo, the "vehicle of one who hears the voice" of Shakyamuni teaching, by which the individual seeks salvation for himself alone, belongs to this level.)"  (Yamasaki, p. 95)

When they recognize the Five Psychophysical Constituents only and realize that the notion of a permanent ego is unreal, they gain the results of the Eightfold Emancipation and Six Supernatural Powers.  [The Sravaka of Hinayana] (Hakeda, p. 159)

"This mind recognizes the existence of components only and denies a permanent ego.  The Tripitika of the Goat-cart of Hinayana is entirely included herein."  (Hakeda, p. 70)

"The great Buddha, the World Honored One, therefore preached the Goat Vehicle in order to save people from the extreme suffering of falling into the Three Evil Paths." (Hakeda. p. 176)

“The Mind (that understands) the Non-Existence of the Self and the Sole Existence of the Aggregates (yui-un-muga-shin).  The first three stages are called the “mundane” stages” (sekenju) and are the non-Buddhist stages.  The fourth stage of mind is the first of the Buddhist stages, corresponding to the Way of the Sages (shodo), the Sravakayana (shomonjo).  It is the stage of realizing that the sentient being is a temporary linking together of the five aggregates (go-un), which are in perpetual flux and therefore lack any real existence.  It is the stage in which the four noble Truths (shitai) are understood, so that an aspiration to  achieve Nirvana arises.”  (Snodgrass, p. 7 - 8)  

"By practicing the samadhi of the realization of emptiness, they know that the permanent ego is nonexistent, like an illusion or a thread of gossamer.  Gaining wisdom by extinguishing their defilements, they become free from further existence in samasara."  (Hakeda, p. 177)

According to Kobo Daishi Kukai, at the fourth level of our spiritual journey we encounter the buddhadharma for the first time.  At this stage we practice the core disciplines Shakamuni taught.  This system of practice is characterized by what Kukai called the Three Masteries - sila, samadhi and prajna.  At this stage, we have a chance to completely overcome our personal obstacles to awakening.  At this level we connect with what the Japanese call "hongaku", our inherent enlightenment.  (jk)

Recommended readings

Kukai: Major Works by Yoshito Hakeda, Part Three pages 175 - 194

The Dhammapada, translated by Balangoda Anada Maitreya, Parallax Press, 1995 

The First Discourse of the Buddha (R. Dhamma, Wisdom Publications, 1997)

Bibliography

Shingon: Japanese Esoteric Buddhism, Taiko Yamasaki, Shambhala, 1988

Kukai: Major Works, Y.S.Hakeda, Columbia University Press, 1972

The Matrix and Diamond World Mandalas in Shingon Buddhism, A. Snodgrass, International Academy of Indian Culture and Aditya Prakashan, New Delhi, 1988

Shingon's Ten Levels of Mind: Level Three

AN OVERVIEW OF “THE PRECIOUS KEY TO THE SECRET TREASURY”
Kobo Daishi Kukai’s Ten Level’s of Mind and Path of Spiritual Development
(A collection of relevant materials, recommended readings and some sporadic comments)

The Childlike, Fearless Mind (yodo mui-shin).  Wearied with human suffering, the person at this level seeks the peace of dwelling in heaven,  This is the mind that first awakens to religion.  Like a child seeking the comfort of its mother's embrace, unaware that its mother, too, is subject to sickness, old age and death, the person at this level seeks to believe in an eternally unchanging god or spiritual doctrine."  (Yamasaki, p. 95)

When they perform the Six Practices and the Four Mental Concentrations, they increase their dislike for the world below and their longing for the world above and make progress towards gaining pleasure in heaven. [Popular Taoism and Hinduism]  (Hakeda, p. 159)

Kukai assigns to this level of mind Taoism, the sixteen Hindu schools such as Samkhya and Vaisesika, the various types of Yogic practices, and the Buddhist groups that emphasize rebirth in heaven.  (Hakeda, p. 69)

The Mind with the Fearlessness of a Baby (yodo-mui-shin).  The "fearlessness of a baby" is the fearlessness of one who has complete faith in the gods.  This is the stage of those who follow the path of worship, such as Hinduism and Taoism. (Snograss, p. 7)

At the third level of mind, an amazing spiritual vision is first conceived.  The perfections of some type of heaven, some pure-land are envisioned as possible, but only in a life beyond the one we live now, today.  At the third level our vision of what is possible expands to the infinite, but our confidence that this vision can happen in the current life or perhaps even on this earth has not yet taken root.  Again some of the traditional language here seems critical, or suggest that this level is faulty, but here the first inklings of human, social and environmental perfection dawn.  So, again, despite any limitations inferred at this level, the conception that the limitless possibilities are inherent in the human condition have begun to sprout and flourish.  That is simply amazing.  (jk)

Recommended Readings:
Kukai: Major Works by Yoshito Hakeda, Part Three pages 170 - 175
The Way of Lao Tzu (Tao-te ching), translated by Wing-Tsit Chan, The Library of Liberal Arts, 1963
Chang-tzu Basic Writings, translated by Burton Watson, Columbia University Press, 1964


Bibliography
Shingon:Japanese Esoteric Buddhism, Taiko Yamasaki, Shambhala, 1988
Kukai: Major Works, Y.S.Hakeda, Columbia University Press, 1972
The Matrix and Diamond World Mandalas in Shingon Buddhism, A. Snodgrass, International Academy of Indian Culture and Aditya Prakashan, New Delhi, 1988

Hard to believe....

"In the Aspiration to Enlightenment, it is explained: "After having observed thus, how can a student of Mantrayana realize unsurpassed enlightenment?  He should know by virtue of the Dharma he is to abide in the all-pervading great enlightened Mind.  All sentient beings are innate bodhisattvas; but they have been bound by defilements of greed, hatred, and delusion.  The Buddhas of great compassion, therefore, with the wisdom of skillful means, taught them this profound Esoteric Buddhist yoga and made each devotee visualize in his inner mind the bright moon.  By means of this practice each devotee will perceive his original Mind, which is serene and pure like the full moon whose rays pervade space without any discrimination.  This method is also called the yoga 'free from the notion of enlightenment,' or that of 'the pure World of Dharma,' or 'the sea of transcendental insight (prajna-paramita) into Reality.'  It is the basis on which the devotee can develop a variety of samadhi of great value.  It [his original Mind] is just like the full moon, spotless and bright.  Why?  Because all sentient beings are endowed with the all-pervading Mind.  We are to perceive our own Mind in the form of the moon. The reason the image of the moon is used is that the body of the bright moon is analogous to that of the enlightened Mind."

(From Kobo Daisi Kukai's "Precious Key to the Secret Treasury" [written 830 A.D.], translated by Professor Yoshito S. Hakeda, published by Columbia University Press in 1972, found on p. 218 - 219)

Way back in the mid-1990's Ajari Tanaka taught a very small group of his students a method of meditation he called "Gaccha Rin-Kan.  In English we called this method simply "Full-Moon Meditation."  He taught it in such a way that none of us present at the time grasped the significance of this practice let alone the place this meditation held amongst Shingon methods in general.  Ajari Tanaka told us "don't worry" and encouraged us to just practice.

After years of study and practice, working to connect the dots, we now know how important these moments were.  Unable to get beyond our amazement all we can say is "thank you so very much" as we try to absorb how lucky we are.  Our only hope is that we can share our good fortune with others...