Shingon is different from other Buddhist sects because of St. Kobō Daishi’s instruction for learners it is based on the Naya (principle) of the Rishushakukyō and these can be summarized into three sorts (Sanmitsu). First is the naya that can be heard, second is the naya that can be seen, third is the naya that can be thought. Looking for the Naya that can be heard is the mystery of your own voice, and the voice of another need not to be looked for in another person’s mouth. Looking for the naya that is to be seen, it is the form (rūpa) that should be seen are the four elements that you are made up of. You need not to look for it in the existence of others. Looking for the Naya that can be thought, it is originally in you own thought. It needs not to be looked for in the minds of others. Next there are three Naya. That is the Naya of the mind, Naya of the Buddha and Naya of the sentient beings. Looking for the Naya of the mind, it is in your mind. It needs not to be looked for in the bodies of others. Looking for the Naya of the Buddha, it is what is realized in your mind. It can be looked for in many Buddhas, however it needs not to be looked for in ordinary persons. Looking for the Naya of sentient beings, there are immeasurable sentient beings in your mind. It should be looked for there. There are three sorts of learning. They are the Letter (the true doctrine), contemplation (true wisdom) and the true phrase (Shingon). The letter is the bending of the voice and it is not true but temporary by causes and effects which are a combination of pen and ink. These are usually found in books and in scholars. Looking for the contemplation, it is the seeing the mind and not the thing. It has no color, nor form. Nobody can take it. Nobody can give it. Looking for the true phrase, the principle of the true has no name, nor form. That which has no name and no form is united with the space. There is only the vacancy and nowhere is it looked for. It is reasoned that this understand of the Pristine Cognition of a Thinking Brain is not possible to be expressed in sentences, but only through examination (ones own personal experimentation using the body, speech and thinking brain). It is apart from the religious capacity. Why is it apart from the religious capacity? Because it has no religious capacity, it is the Tathātā, the absolute truth and it is found in yourself and no other; therefore, Buddhahood is possible in this very body and in this very life by the power of your own Resolve (Samaya) and this is the result of the process of Observation, hypothesis, experimentation, theory and replication using your own body, speech and thinking brain (sanmitsu) as the laboratory. In this process are the arising and the confirmation of Buddhahood (samyaksambuddha) of the human individual (the form that can only become a Buddha) in this life and in no other. When this process of the original Inquiry and Experimentation was again used in China this caused a vibrant rebirth of the Dharma which was called ‘Greater Knowledge’ for many new ideas arose and gave birth to sects that were never heard of in India, but only in China. This was the beginning of a new cultural transference of the Buddha Dharma, however, some of these sects that arose also broke down and this gave rise to many more new ideas and many new cultural expressions that did change the teaching methods of the Dharma.
Posted on: Sat, 06 Dec 2014 07:48:08 +0000
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