Initiation Rituals in Shingon and Tibetan Buddhism
Jolanta Gablankowska-Kukucz
Abstract
Initiation rituals which are present in Shingon Buddhism have a lot of similarities with abhisekas of Tibetan Buddhism. In esoteric practices of Shingon formal actions as fasting, keeping cleanliness of the body and surroundings, are very important which resemble the necessary behaviour in outer yogas - kriya and carya tantra. The initiation steps, especially the higher ones, resemble stages of yoga and anuttarayoga tantra abhisekas. Explanation ofmandala symbolism in both Buddhist schools is also very much alike. Mandalas are symbols of a transcend¬ent, universal Buddhahood - as a pure universe but also as mirrors of the mind and all activities of consciousness and phenomena. Mikkyo describes the “universal form” of all beings and things interms ofFour Mandalas, which are identical to those found in yoga tantra in Tibetan Buddhism, where Four Mandalas of Body, Mind, Speech and Action are present. Initiation rituals in Shingon are mostly kept secret. Tradi¬tion prescribes all details and steps as well as the number ofcandidates, which often is limited to one, two, four - up to ten. In abhisekas gran¬ted by Tibetan masters thousands of people often take part, but when ritual is full and all the explanations are given, secrecy is also kept.
Keywords: Tibetan Buddhism, Shingon, Mikkyo, abhiseka, tantra.
Jolanta Gablankowska-Kukucz holds a Ph.D. in Religious Studies from the Jagiellonian University. She focuses her research pri¬marily on Tibetan Buddhism, and Tantric Buddhism. She has written a book on Shentong philosophy.
1 Introduction
Abhiseka (Sanskr.), which is often translated into English as an initiation or empowerment, is an important ritual in the esoteric schools of Buddhism. It stands at the very beginning of a spiritual tantric path, regardless of which tantric class one chooses to follow. Thus, abhiseka is a method for starting an esoteric transmission, a traditional way to offer the blessings of lineage gurus to participants or an empowerment - an acquiescence to work with a particular meditation practice and an introduction into the mandala of a mediation deity.
There is a clear similarity between abhiseka and a coronation rite, both secular and those in accordance with Vedic scriptures. During the monarch’s accession ceremony, water from “the four oceans” was poured out of golden jars onto the royal head. Other rituals were: homa, bathing the prince in soil (from different places ofthe kingdom), being shown auspicious items, crown¬ing, and others. But not all every ritual had a coronation significance. As Dav¬idson points out, even earlier Buddhist abhiseka was a meditative ritual with the visualisation of purificatory baptism (yoga Treatise from Qizil), when the meditator visualises seated and standing Buddhas, emitting light rays which enter his/her body. The rays then shine back and emerge into the surround¬ing word, removing suffering and bring purification. The scripture entitled Teachings the Secret Essence of Meditation1, translated by Kumarajiva at the beginning ofthe 4th centuryCE, shows avisualisation ofBuddha’s pure body with thirty two major marks and eighty characteristics, pouring a five-colour nectar from a vase onto the head ofa yogi. This nectar purifies all obstacles and leads to liberation. There are also other texts (from the 4th-6th century), such as the Kuan fo san mei hai ching (Scripture on Contemplating the Ocean of Buddhas) which emphasises the purificatory, cleansing aspect of abhiseka rituals.
Nevertheless, the coronation element still plays an important role, be¬cause during this ritual a bodhisattva/yogi becomes Buddha’s successor. Other aspects of the rituals include: the chanting of mantras, fire ceremonies (homa) and others (whose role is to overcome possible obstacles in perform¬ing a ritual), throwing a flower in the mandala, obtaining the mantra and image of the meditation deity. This coronation element has become more and more elaborated by the 8th century as one may observe, for example, in the Vajrapanyabhisekamahatantra:
Now a possessor of the vajra, this Dharma of vajra has been ex-plained for you, and the vajra arisen from meditation has been ac-tually placed in your hand by all the Buddhas. So, from today, all the magical ability of Vajrapani in the world is just yours [.] In the way a Cakravartin is coronated that he might achieve domin¬ion, in the same sense it is said, that you have been consecrated Adamantine Intellect (rdo rje blo ldang), so as to be King of the Dharma.
The Mahavairocanabhisambodhitantra (or Mahavairocanasutra) also em-phasises the imperial role of an abhiseka* Different coronation ritual items are used during the initiation, and various actions take place such as: con¬secration with water, with a crown, vajra scepter and a bell. Some of them are more protective that royal. Certainly, there are special ones directly re¬lated to religious ceremony like: receiving indestructible discipline, receiving the mantra and mudra, the elimination of defilements by blessing the body, speech and mind in order to become a teacher as well as receiving a special dharma name. Additionally, Subhakarasimha manifests similarities between abhiseka and enthronement in medieval India:
When worldly people in India perform the rite ofabhiseka, they collect water from the four great oceans ofthe world and from all rivers and lakes in their kingdom. [.] Then they seat their crown prince on a lion’s throne, which is placed before the map oftheir kingdom. [.] All the ministers and subjects who serve the king¬dom surround the crown prince, aligning themselves in circles according to their power. The prince’s teacher in the discipline of
the Veda seats himself behind the prince on an elephant-shaped throne. Holding the jeweled water in an elephant tusk, he pours it on the summit of the prince’s head. Praising great ancient monarchs who saved the world through their peaceful rule, the teacher proclaims, “This prince who follows the tradition ofthe cakravartin ofthe past will attain longevity and prosperity ofhis family and his entourage”.9
And then he describes abhiseka in Tantric Buddhism:
Our abhiseka for the prince of Dharma must be understood dif¬ferently. In this abhiseka, the prince of the Dharma sits on the miraculous lion throne adorned with the lotus blossoms of the subtle Dharma, the throne being placed before the great map [[[mandala]]] of the secretly glorified universe, the Dharmakaya’s domain. The water ofwisdom and compassion, impregnated with goodness is poured on the Dharma prince’s mind. Then all bod- hisattvasandguardiansofBuddhismexpresstheirjoy[.].There- uponthemaster[. ] announces,“fromnowon,thisprinceofthe Dharma will attain birth in the family ofthe Tathagatas and suc¬ceed to the throne of the Buddhas”.10
Allofthese elementsmentionedabove canbe foundinTibetanandShin- gon initiations. There is much more evidence concerning Tibetan abhisekas, because they are often given to the public and for fifty years they have also been widespread in Western countries. There is also extensive literature on this topic since it has been the focus of various research projects. Shingon rituals, however, have been guarded in secrecy. Its teachings have only been passed down orally, until 1920 when Shingon arrived in countries outside of Japan.
Tibetan abisekas11 (according to the new transmission schools) are of four types, according to the Four Tantra classes. About those classes, in the Tan-
9Taisho shinshu daizokyo, see R. Abe, The Weaving of Mantra, p. 135-136.
10Ibidem.
“For more on the subject see J. Grela, Przekazywanie niewyrazalnego. Przyktad tybetanskich inicjacji (Passing Down the Inexpressible. Example ofTibetan Empowerments), p. 112-124.
tra of Indestructible Tent (Sanskr. Vajrapanjaratantra, Tib. rdo rje gur)12 we find such a statement: “Action tantra is for those of lesser [[[faculties]]]; Yoga without action, for those with greater faculties; yoga tantra for superior sen¬tient beings, and highest yoga tantra, for those even greater”.
Here I present a standard method often used to explain the differences in classes:
• Action Tantra - is similar to the bliss of partners looking at each other • Conduct in terms of smiling at each other • Yoga in terms of hugging each other • Anuttarayoga in terms of being in union
One must remember that this is only a kind of imagery and does not con¬stitute actual descriptions of actual practices. This division into four types is based on four types of desire, as enlisted by Vasubhandu in his Treasure of Phenomenology (Abhidharmakosabhasya)13: “Sexual satisfaction is gained through intercourse, holding hands, laughter and gazing [at one’s partner]”.
The division of the tantra into four sets '1 can be also viewed through the connection between the practitioner and the deity. Action tantra is based on meditation, where the deity is seen as an external object. In conduct tantra therearephasesofpracticewithaninnerdeityandinyogatantrathedeityis thetruenatureofthepractitioner.Inthehighestyogatantraoneseesoneself as a deity from the very beginning.
The structure ofthe abhisekaritualisquite complicated, especially in the higher tantras. In action (kriya) tantra there are three supramundane families (and three mundane): Tathagata, Padma and Vajra. The main stress in yogic practices is on the purity ofthe outer conduct, so elements ofpractice such as ablution and cleanliness are ofmajor importance.
Abhiseka or initiation into kriya tantric practice is twofold and consists of the water and crown initiation. These two rituals serve to ripen the dis¬ciple’s mind. The first is to establish the potential to realise dharmakaya, the reality dimension of awakening, while the second - the crown or diadem ce¬remony - serves to establish the potential for form kaya: sambhogakaya and nirmanakaya. The water initiation is given five times - with a dedication for
all beings, to the deities, to sravakas and pratyekabuddhas, to bodhisattvas and buddhas. The placing of the crown (by use of mudra) represents a con¬ferral of the initiation. Then comes an important stage - the authorisation to draw and teach about the mandala - if a student is striving for the title of vajra master.
The last step of each abhiseka ritual is the taking of tantric vows, both general ones common for all classes oftantra and a special variety, assigned to each class. All these vows are enlisted in Jamgon Kongtrul’s Buddhist Eth¬ics, which is a part of his The Treasury of Knowledge. Kongtrul states there: “Vows and pledges assumed during the initiation must be safeguarded like one’s life, Four pledges constitute the foundation common to all tantras: To maintain correct view, refuge and awakening mind, and to receive the man¬dala’s initiation”.15 In the Guide to Mantra (Mantravatara) we can find a sim¬ilar statement: “Know that for tantra vow to receive means not to reject”.
Then come individual pledges for each tantra class. Let us mention some examples of vows in the action tantra: to have faith in the Three Jewels, not to be angry with one’s deity if the rites are not effective, offer food, drink without any partiality to an unexpected guest, be benevolent towards all creatures and so on.
Carya tantra is a further category of the tantra in which the purity of a place, body and action is important, but with greater emphasis on meditation. Now meditation is of equal importance to purity. Abhiseka for carya tantra has a more complicated structure - it still includes two initiations of the former tantra, but a further two are added: vajra, bell and name initiation.
To this category, according to Tibetan classification, belongs Mahavairo- canasutra16, which is of primary importance for Shingon Buddhism (Mahavai- rocanasambodhitantra). According to this tantra, Tibetan master Tenga Rinpoche describes abhiseka as follows:
Fourfold initiation of the vase^ for purification of the stains that cause the lower forms of births, the second to cleanse the seeds of cyclic exist¬ence, the third to plant the seeds of two accumulations, the fourth as a seed for becoming a buddha’s regent
15Jamgon Kongtrul, Buddhist Ethics, p. 229.
“Another carya tantra (from the Vajra Family) is Vajrapanyabhisekatantra. No tantras from the Padma Family in the carya tantra class have been translated into Tibetan. See for more in: Mkhas Grub Rje’s Introduction to the Buddhist Tantric System, translated by F. Lessing, A. Wayman, Delhi 1978.
Crown/diadem initiation to establish a potential for realization of form kayas Bell initiation - which plants seeds of sixty qualities of Buddha speech Vajra initiation sowing seeds of twofold omniscience (which is knowledge about two truths: provisional and absolute) Name initiation for a name known in three realms (which means a capacity for spreading the doctrine in whole world) In the end there are authorisation rites, which enable an adept to conduct enlightened endeavours for the benefit ofbeings.
Abhiseka of yoga tantra had all five abhisekas of each family: water/vase initiation, diadem/crown initiation, vajra initiation, bell initiation, word ini-tiation, and initiation of Master of the Vajra - with samaya vows. Although the five initiations have the same names as in the lower tantras, their mean¬ing is different.'^ In the Highest Yoga Tantra there are four initiations: “The first, initiation of the vase, and the second, the secret initiation, the third - pristine awareness [through] wisdom, and the fourth itself, the same as that” (Guhyasamajatantra). Each of the four parts is connected with a special man-dala. Sometimes there is a fifth initiation for particular students - of vajra master. Conferred through words alone, a student receives a prophecy about his/her realisation and is placed symbolically into the dharma lineage.
An inevitable part ofall high initiations are the tantric vows and pledges, which are numerous. They belong to one of two categories: prohibition and precepts; concerning downfalls, contemplation, conduct and so on. There are pledges for beginners, adepts and those of highly stable realisation, pledges of an indestructible awakened body, speech and mind.
Many of the rituals listed above can be found in Shingon initiation (kanjo). Furthermore, the four mandala representation occurs in each tantra class, although some differences in names and symbolism can be found.
The literal meaning of kanjo is “to sprinkle the water on the crown of the head”. In general, the format of most of the rituals includes an important part: water from five vessels, symbolising the five wisdoms, is sprinkled on the disciple’s head.
Shingon initiations are based mainly on Dainichikyo (Mahavairocanasu- tra), also Vajrasekharasutra (Kongochokyo), which belong to the so-called “pure” category ofteachings.
During the ritual, the master and disciple play roles similar to Mahavairo- cana and Vajrasattva in the Mahavairocanasutra. The ritual begins with a visualisation of themselves as deities after which the master draws a man- dala , where a disciple is prepared to enter. Then the ablution of the dis¬ciple’s hands is performed, and he/she is presented with perfumed incense
which is used to purify the entire body. The faculty ofspeech is cleaned with cloves and a silken mask is put over his eyes to protect him from outside influ-ences. Then, holding a flower in his/her hand, the disciple has to formulate in his/her conscious the certainty that his/her mind is Buddha’s mind, and that all Buddhas from the past have passed the same way. Then follows the part where the disciple throws a flower into the mandala, which in turn presents him with a prophecy concerning which deity is appropriate for meditation practice, and what kind of achievement he/she will realise and what action will be performed.
An important stage is, of course, the esoteric percepts of samaya (san- maya), which are bestowed a day before the actual initiation. Ryiuchi Abe explains that the vows are: “a prerequisite for ordination, which are based on the four essential precepts: to uphold the authentic teaching ofthe Buddhas; to be steadfast in guarding one’s own enlightened mind; to be unreserved in sharingwithstudentstheknowledgeofBuddhism;andnotto abandon one’s effort to save sentient beings”.
All initiation steps, which represent the five realms referring to the depth of consciousness to which there are associated, are listed as follows:
1. looking at a mandala from a distance (a pre-ritual, an initial contact with esoteric teachings)
2. a bond-establishing ritual (kechi-en), where the initiate is led to the mandala and an anise spring is cast upon him/her, to establish a bond with the deity 3. the disciple is given the mantra and mudra of his personal deity, and becomes a disciple of the shingon master. This is also known as the “permission initiation” (koka kanjo) or Dharma learning initiation (for the laity)
4. the transmission ofDharma - which is only for priests or people com-pletely devoted to Mikkyo, having undergone former training. To take esoteric precepts is necessary, if a disciple wants to get a title of “ajari”23 - the presented symbols of pagoda and vajra symbolise universal en-lightenment and the continuity ofa dharma lineage
5. the advanced initiation, which is reserved only for those admitted to Dharma lineage. This is mind to mind transmission, without rituals or devices. This is an intuitive transmission ofthe teachings, and is given to very limited number of disciples
6. initiation to scholarly practice which takes place only at Koyasan. The initiated should win a debate and undergo training in practices and rituals. There is a limited number of participants - one, five or ten?4
During the ritual, one must follow very strict rules outlining in precise detail, for example, a student’s each and every step - in which direction, which leg, and so one.
Here a student mustuse ofall bodily senses - taste, sight, hearing, smell. The cleansing aims to purify symbolically body, speech and mind. He/she stepsoveranincenseburner,eyescoveredwithasilkenmaskcuttinghim/her off from the outside world. Forming a mudra, he/she recites mantras to tran¬scend his/her body-mind into a symbol of enlightenment, transcending time and space.25
Although some of rituals have a strong affinity with the ritual of the enthronement the emperor in Japan26 (for example a use of a gem, sword and mirror), one can see more similarities with Tibetan abhiseka, showing clearly their common, Indian source. 24See for example - Taiko Yamasaki, Shingon. Japanese Esoteric Buddhism.
25Ibidem, p. 180.
26One of the earliest manuals on the coronation abhiseka shows it in an even more evident fashion. Of course, there are still some vestiges of Chinese coronation, (points 4, 5, 10 in ritual), but here he became rather a cakravartin then a Son of Heaven. In the manual from 1272, entitled Sokuiin (Mudra of Coronation) there is a depiction of ritual procedures. They are enlisted by Ryiuchi Abe in his The Weaving of Mantra (page 361).
1. Abe Ryuichi, The Weaving of Mantra, Columbia University Press, New York 1999.
2. Davidson Ronald, Indian Esoteric Buddhism: A Social History of the Tantric Movement, Columbia University Press, New York 2002.
3. GreLa Joanna, Przekazywanie niewyrazalnego. Przyklad tybetanskich inicjacji [PassingDown the Inexpressible. ExampleofTibetan Empower-ments], “The Polish Journal ofthe Arts and Culture”, 2/2012.
4. Jamgon KongtruL, Buddhist Ethics, Snow Lion Publications, Ithaca 2003.
5. Jamgon KongtruL, Systems of Buddhist Tantra, Snow Lion Publica¬tions, Ithaca 2005.
6. Lessing F. D., Wayman Alex, Introduction to the Buddhist Tantric Sys¬tem, Motilal Banarsidass Publishers, Delhi 1978.
7. TengA Rinpocze, Sutry i Tantry, Wydawnictwo “Gory”, Krakow 1994.
8. SamueL Geoffrey, The Origins of Yoga and Tantra, Cambridge Univer¬sity Press, Cambridge 2008.
9. YAmASAki Taiko, Shingon. Japanese Esoteric Buddhism, Shambhala, Bo¬ston 1998. Suggested lectures:
10. PAyne Richard, Tantric Buddhism in East Asia, Wisdom Publications, Boston 2006.
11. TSenShAp Kirti, Priciples ofBuddhist Tantra, Wisdom Publications, Bo-ston 2011.
12. Unno Mark, Shingon Refractions, Wisdom Publications, Boston 2004.
Abbreviations: 13. KE - Kindle Edition
