Buddhist school vajrayâna Japan ease, founded is a at the 8th century by the monk Kûkaï (空海) who accepted the posthumous title of Kobo Daishi, the large instructor of the Law. The name means “true word”; it is the Japanese translation of the word Sanskrit Mantra which indicates the mystical prayer in India.

Its ideal is summarized in the sentence “Sokushin-Jôboutsu”, which means “to become Buddha in this life with this body”. It is by purifying the heart of its parasitic passions, by cultivating modesty, simplicity, purity, concentration which it becomes possible to express with naturalness our bouddheity.

The mental one calmed, the fears and the left desires on side, we can act and create with spontaneousness.

Theory

The teaching of Shingon refers mainly to two crowned texts, the Kongôtchô-kyô and the Daïnitchi-kyô, written about the 2nd century with the monastery of Nalanda in the north of India. This Buddhist school of the Yoga of the three mysteries, “traïguya-yoga”, explains why it is possible to become Bouddha as of this life.

This lesson affirms that the original nature of the spirit of the man is pure, it is the heart of compassion, the “Bodhi”, whose gasoline is identical to that of the Universe. If we suffer, it is because we stick to what is impermanent in this world of the form and the desire, that each one thus conceives according to what it is internally. The passions, gathered under the term of triple poisons (concupiscence, the Anger and blindness) correspond to vital forces necessary for the survival and the development of any animal organization. The Desire and the aversion structure it to me and oblige it to improve for better arriving at its material ends. During many lives passed, the need for continuing and for defending its territory, in spite of and against the others, developed a dualistic vision world which impregnated the subconscious of all the beings. It is the leading cause of mislaying, of the loss of a more total perception of the life, the “inscience”. This is why in Buddhism ordinary, one conceives that it is by extinction of passions that can to be reached illumination, which would leave to think that there are the good ones and bad tendencies in the human being, which would cause of the dualiser, of “diaboliser” its sensuality. It is not a question to give up all its needs, but to spiritualize its life, for example while eating with a feeling of recognition with respect to the beings at the expense which we nourish ourselves. Thus, to nourish itself becomes a spiritual practice, because to absorb food amounts taking part in the process of life of the universe.

So from a relative point of view, there remains exact that passions cause suffering and mislaying; in the vajrayâna passions are considered in absolute truth of the same nature as the awakening ( soku bodaïshin ), because it is this same vital force which animates the beings towards desires society men which will be transformed, sublimated by internal alchemy in spiritual energy of compassion-wisdom, whose gasoline is the ultimate nature of the universe and all the beings. That which realizes that the bottom of its heart, “bodhi”, is the same one as that of all the beings, becomes one with the whole, it dissolves its me in the universe as a water drop dissolves in the ocean.

Symbols of the visible world to explain the spiritual world

The Shingon uses nature as symbol to explain the invisible spiritual world considering that the life of the beings and nature is the expression of the Buddha designed in its aspect Dharmakaya, the force of life of the universe. However, the shingon is not a Panthéisme, it is not reduced to the worship forces nature as in the Shintoïsme. When one speaks for example about the five elements or the sun, they are state of consciousnesses which are described thus.

In the Shingon, the ultimate Buddha symbolizing the universe is called “Daïnitchi-Nyoraï” Maha Vairocana, the Buddha large sun, because the sunlight as well as possible symbolizes the state of consciousness purified which perceives vacuity. The white light is the synthesis and the source of all the other colors. This is why there exists an ultimate Buddha which gathers all qualities of the other Buddhas and Bodhisattva S, which is the expression of its various aspects.

It is thus a question of making amalgamate its spirit with “Daïnitchi-Nyoraï” by the practice of the three mysteries, which are the mystery of the body, the word, and the thought, i.e. simultaneously to carry out a symbolic gesture with the hands, a will mûdra, to repeat a Mantra and to visualize in front of oneself the shape of the Buddhist divinity in report/ratio.

As the universe is very vast, we have to develop various qualities of conscience for us to integrate into it harmoniously, they are the stages which bring to the spiritual awakening, Samadhi. This process of awakening was structured in the shape of a mystical diagram called Mandala, comprising various districts with many Buddhas.

A mandala is a chart of spiritual anatomy of the man explaining how to penetrate inside his centers of energy (Chakra). The meditation on its form while repeating will mantras them and carrying out will mûdras them allows to connect itself with the heart of the Buddhas and the Master which initiated the practitioner. Both large mandalas of Shingon, the Kongôkaï and the Taïzôkaï, gather many Buddhist divinities thus symbolizing various levels of conscience. Laid out in several districts, the compassion, softness, others express the intelligence, the understanding, others still energy, the force to overcome all the negative aspects of the subconscious.

The way which leads to the spiritual awakening is thus that of the development of all our potentialities, which can gather in two worlds, being supplemented and mutually growing rich. The world of the ideas, Kongôkaï (plane of the Vajra) and the world of the sensitivity, Taïzôkaï (plane of the matrix).

In order to include/understand what it perceives of the world, the man must analyze it and work out concepts with understanding. This is why one symbolizes by will vajra, the diamond which crosses, the male principle of wisdom.

However to really include/understand something it should also be perceived in its totality beyond the details, if not the theory invented to explain it can be reducing and false. It is thus necessary to increase the sensitivity and the volume of perceptions, by disregarding its former theory or its a priori , i.e. to develop an interior opening with respect to the other, with respect to the life, which is not possible that if the heart is humble, soft, without prejudice, sympathizing, it is the heart of bodhi. The larger the compassion is, the more perceptions become fine, direct, immediate, because one perceives the other by fusion globalisante heart. It is not by a reasoning that knowledge is obtained, but by the intuition, this is why one identifies it in the female world of the matrix, Taïzôkaï which describes the diversity of the life, corresponds to the five elements: ground, water, fire, air, ether. The world of Kongôkaï is the 6th element, the conscience.

To develop and link in oneself these two worlds, two polarities latent of each one of us, female and male, intuitive and reflexive, active and méditative, it is to find balance interior. To reach the awakening, it is necessary to make amalgamate these two principles in oneself.

It is during ceremonies of oilings called “kanjô”, that the Master the Acariya devotes water to directly transmit the gasoline of the knowledge and the compassion of Kongôkaï and Taïzôkaï. Transmission which is made heart in heart.

See too

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