Abstract

As factor of enlightenment, bodhicitta is fundamental to Kukai's soteriological scheme, being compartmentalized into two fundamental aspects: 'aspiration for enlightenment' and 'potentially enlightened mind.' Such a depiction incorporates both impetus for, and object of, enlightenment, exemplifying a total integratory approach. Whereas early textual mention of bodhicitta merely emphasized its effective cause for compassionate engagement, subsequent philological evolution afforded it an aspect linking practitioner to Dharmakaya Mah avairocana in essential integration. Termed sokushin-j obutsu , first mention is made in Bodhicitta-sastra , transcending the dichotomous notion pertaining to the relationship of man and buddha, ultimately allowing for universal buddhahood. Problematic is the nature of man-buddha union from the perspective of bodhicitta of which Mahavairocana is not only functionally inclusive, but which Mahavairocana also perceives. ;Shingon Buddhist practitioners accomplish bodhicitta cultivation through employment of meditations and rituals including visualizations, man&dotbelow;d&dotbelow;ala use, etc. Kukai rigorously stresses the importance of such practices, that without them, man-buddha integration is rendered ineffective. Although such iconographic tools are afforded certain practitional prominence within Shingon cosmology, perhaps principally for most who would require such tangible representation of supporting Buddhist doctrine, these trappings are otherwise viewed, by the more critical element of Buddhist inquiry, as mere embellishments existing outside of true philosophical endeavor. Here, Kukai forwards the theory of body, speech, and mind, the elimination of any one element of this triad rendering the process ineffectual. Noumenally real, this engenders a synergistic state of mutual empowerment between practitioner and Mahavairocana. ;Textual basis is extremely important for Kukai in his quest to underscore a major thesis of his Benkemmitsu-niky oron , that elements of this fulfilling Mikkyo doctrine are to be found precisely in Kengyo texts. Abundant excerpting, an established exegetical tool, certifies his doctrinal justification. Many of these passages treat the bodhisattva, personification of compassionate service, a characteristic element of Shingon philosophy. Kukai's Sammaya-kaijo delineates cultivation of four types of bodhicitta. Though not overtly stressed, bodhicitta cultivation epitomizes Ku kai's Shingon