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Shingon and shares
One feature that Shingon shares in common with Tendai, the only other school with esoteric teachings in Japan is the use of Siddham Sanskrit Seed-syllables or Bija along with anthropomorphic and symbolic representations, to express Buddhist deities in their Mandalas.

Shingon and material
There are several realisations that can accrue to the Shingon practitioner of which Dohan speaks in this connection, as Dr. James Sanford points out: there is the realisation that Amida is the Dharmakaya Buddha, Vairocana ; then there is the realisation that Amida as Vairocana is eternally manifest within this universe of time and space ; and finally there is the innermost realisation that Amida is the true nature, material and spiritual, of all beings, that he is ' the omnivalent wisdom-body, that he is the unborn, unmanifest, unchanging reality that rests quietly at the core of all phenomena '.
There are several realisations that can accrue to the Shingon practitioner of which Dohan speaks in this connection, as Dr. James Sanford points out: there is the realisation that Amida is the Dharmakaya Buddha, Vairocana ; then there is the realisation that Amida as Vairocana is eternally manifest within this universe of time and space ; and finally there is the innermost realisation that Amida is the true nature, material and spiritual, of all beings, that he is ' the omnivalent wisdom-body, that he is the unborn, unmanifest, unchanging reality that rests quietly at the core of all phenomena '.

Shingon and with
Traditions in the Sinosphere still exist for these teachings, and they more or less share the same doctrines as Shingon, with many of its students themselves traveling to Japan to be given transmission at Mount Koya.
Kūkai absorbed the Vajrayana thinking from eminent Indian and Chinese Vajrayana teachers at the time, and synthesized a version of which he took back with him to Japan, where he founded the Shingon school of Buddhism, a school which continues to this day.
Although there is historical evidence for Vajrayana Buddhism in Southeast Asia and elsewhere ( see History of Vajrayana below ), today the Vajrayana exists primarily in the form of the two major sub-schools of Tibetan Buddhism and Esoteric Buddhism in Japan known as Shingon, with a handful of minor subschools utilising lesser amounts of esoteric or tantric materials.
These traditions more or less share the same doctrines as the Shingon school, with many of its students themselves traveling to Japan to be given transmission at Mount Koya.
A Shingon shrine with Mahavairocana at the center of the shrine, and the Womb Realm and Diamond Realm mandalas.
The name derives from its long association with Ryōbu Shintō, a current of thought within Shingon Buddhism.
As with followers of the Shingon school of Buddhism, order members observe ten precepts ( ethical training rules ).
The Shingon priest Kanchō accompanied the force, bringing with him an image of Fudō myōō from the Gomadō ( Fire Offering Hall ) of Takao-san Jingo-ji in Kyōtō.
Kōya was to become a representation of the two mandalas that form the basis of Shingon Buddhism: the central plateau as the Womb Realm mandala, with the peaks surrounding the area as petals of a lotus ; and located in the centre of this would be the Diamond Realm mandala in the form of a temple which he named Kongōbu-ji — the Diamond Peak Temple.
This was the final step in establishing Shingon as an independent Buddhist movement, with a solid institutional basis with state authorization.
The goal of Shingon is the realization that one's nature is identical with Mahavairocana, a goal that is achieved through initiation ( for ordained followers ), meditation and esoteric ritual practices.
Mahavairocana is the Universal Principle which underlies all Buddhist teachings, according to Shingon Buddhism, so other Buddhist figures can be thought of as manifestations with certain roles and attributes.
A typical Shingon shrine set up for priests, with Mahavairocana at the center of the shrine, and the Womb Realm ( Taizokai ) and Diamond Realm ( Kongokai ) mandalas.
In the United States, Shingon is practiced at the branch temples of the Koyasan lineage, with locations in Los Angeles, Sacramento, Fresno, as well as many others in the state of Hawaii, Michigan and Washington.
As a result, Tendai esoteric ritual bears much in common with the explicitly Vajrayana tradition of Shingon Buddhist ritual, though the underlying doctrines may differ somewhat.
Over time, Kegon incorporated esoteric ritual from Shingon Buddhism, with which it shared a cordial relationship.
Both the founder of Shingon Buddhism, Kūkai, and the founder of Tendai Buddhism, Saichō exchanged letters of debate with Hossō scholar Tokuitsu, which became particular heated in the case of Saichō.
Nevertheless, the Hossō maintained amicable relations with the Shingon esoteric sect, and adopted its practices while providing further scholarship on Yogacara philosophy.
Faced with the sometimes violent opposition of traditional schools of Buddhism such as Tendai, Shingon and Pure Land, Eisai finally left Kyoto for the north-east to Kamakura in 1199, where the Shogun and the newly ascendant warrior class enthusiastically welcomed his teachings.
In Sino-Japanese Buddhism, Vairocana was gradually superseded as an object of reverence by Amitabha Buddha, due in large part to the increasing popularity of Pure Land Buddhism, but Vairocana's legacy still remains in the Tōdai-ji temple with its massive bronze statue and in Shingon Buddhism, which holds a sizeable minority among Japanese Buddhists.

Shingon and Tibetan
The Tibetan Kagyu school and the Shingon school in Japan use an alternative method called Mahamudra.
The lineage for Shingon Buddhism differs from that of Tibetan Vajrayana, having emerged from India during the 9th-11th centuries in the Pala Dynasty and Central Asia ( via China ) and is based on earlier versions of the Indian texts than the Tibetan lineage.
Sand Mandalas, as found in Tibetan Buddhism, are not practiced in Shingon Buddhism.
However the Tibetan Buddhist Gelug and Sakya schools also practice mahāmudrā, as does Shingon Buddhism, the other major sub-school of the Vajrayana.
Some tantras used in Tibetan Buddhism, such as the Guhyasamaja Tantra, Yamantaka Tantra, Hevajra Tantra, Mahamaya Tantra, Cakrasamsarva Tantra, and the Kalachakra Tantra were developed in the later period of Esoteric Buddhism, and are not used in the Shingon school.
The Gandavyuha Sutra is thought to be the source of a cult of Vairocana that later gave rise to the Mahāvairocana-abhisaṃbodhi tantra, which in turn became one of two central texts in Shingon Buddhism and is included in the Tibetan canon as a carya class tantra.
The Mahavairocana-abhisambodhi tantra became one of the two central texts in Shingon Buddhism and was included in the Tibetan canon as a tantra of the carya class.
The most common classification among scholars is threefold, with Mahāyāna split into East Asian ( also known simply as Mahāyāna ) and Vajrayāna, which includes Tibetan Buddhism and the Japanese Shingon school.
Tibetan Buddhism is universally recognized as falling under this heading ; many also include the Japanese Shingon school.
Tibetan Buddhism is often conflated with Vajrayana or Tantric Buddhism, but this is imprecise, as Shingon and other forms of East Asian Buddhism also practice tantra.
Although the dakini imagery appears to have come to Japan via Kukai's introduction of tantric Buddhism in the Shingon school in the early 9th century, her form appears more like the dakinis of Hindu iconography than those found in the Tantra of Tibetan Buddhism, the other main surviving school of tantric Buddhism.

Shingon and Buddhism
The doctrine of interpenetration influenced the Japanese monk Kūkai, who founded the Shingon school of Buddhism.
Kammu also sponsored the travels of the monks Saichō and Kūkai to China, from where they returned to found the Japanese branches of, respectively, Tendai and Shingon Buddhism.
The emperor helped Kūkai to establish the Shingon School of Buddhism by granting him the Toji temple in the capital Heian-kyō ( present day Kyoto ).
This monk, scholar, poet, and artist had been the founder of the Shingon or " True Word " school of Buddhism.
, or " unmoving mind ", is a conceptual attribute of the deity Fudo Myo-O, one of the five " Kings of Light " of Shingon Buddhism.
During his lifetime, Nichiren stridently maintained that the contemporary teachings of Buddhism taught by other sects, ( particularly Nembutsu, Zen, Shingon, and Ritsu ) were mistaken in their interpretations of the correct path to enlightenment, and therefore refuted them publicly and vociferously.
* Kūkai, founder of Shingon Buddhism in Japan ( d. 835 )
* Japanese monk Kukai visits China, from which he brings back texts of Shingon ( Esoteric Buddhism ).
* December 12 Kogyo-Daishi, restorer of Shingon Buddhism in Japan ( b. 1095 )
* Kūkai, founder of Shingon Buddhism in Japan ( b. 774 )
* Kogyo-Daishi, restorer of Shingon Buddhism in Japan
The Shingon school is found in Japan and includes practices, known in Japan as Mikkyō, which are similar in concept to those in Vajrayana Buddhism.
The primary texts of Shingon Buddhism are the Mahavairocana Sutra and Vajrasekhara Sutra.
The founder of Shingon Buddhism was Kukai, a Japanese monk who studied in China in the 9th century during the Tang Dynasty and brought back Vajrayana scriptures, techniques and mandalas then popular in China.
Shingon is one of the few remaining branches of Buddhism in the world that continues to use the siddham script of the Sanskrit language.
The Japanese branch of Vajrayana Buddhism -- Shingon Buddhism — makes frequent use of mandalas in its rituals as well, though the actual mandalas differ.

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