smic Buddha. The object of these pious exercises, like that of theIndian yoga they resembled, was to bring the monk into a state of ecstatic union with thecosmic Buddha. In other words, Shingon held out the promise of full realization of one?Buddha-nature in this lifetime.Shingon is centered on belief in the cosmic Buddha Vairochana. All things includingthe historical Buddha, Gautama, and such transcendent beings as Yakushi are merelymanifestations of this universal entity. Shingon relied its idea just as much as Tendai, butwent even further than Tendai in affirming the value of this present life. Tendai taught thatfull enlightenment would come only after all earthly existences were completed. Shingon,on the other hand, claimed that a person with proper insight and training could achieve hisspiritual aim of enlightenment in this present life. Whereas Tendai considered the material world a partial reflection of an ideal world, Shingon held that the world of things wascompletely identical with the spiritual world. In other words, the cosmic Buddha was justas perfectly within the universe as he was outside it.This development marked an important transition from the idea of escape fromexistence (nirvana) to the idea of enlightenment while still in existence (satori) as thesupreme objective of religious endeavor. Kukai at one point argued for instantaneousBuddhahood in these vigorous terms:According to exoteric doctrines, enlightenment occurs only after three existences; the esotericdoctrines declare that there are sixteen chances of enlightenment in this life. In speed and excellencethe two doctrines differ as much as Buddha with his supernatural powers and a lame donkey. Youwho reverence the good let this fact be clear in your minds.Kukais outstanding talent as an artist, and his idea of satori or union with thecosmic Buddha in this life, help to explain the great importance that Japanese Shingonplaced on sacred art. It was the...
