2023 Mountain-Entry (nyūbū-shūgyō):
The annual mountain-entry asceticism (nyūbū-shūgyō) of Shugen views the mountain- as-mother (bōtai) and thus the training itself is framed in terms of 'practice within the womb'. Through the process of gestating in the womb and undertaking the profound practices of the five stages, three crossings and ten-realms, practitioners undergo ritual death, 'emerging from the peak' reborn into the realisation of 'this very body; the buddha' and the 'single essence (suchness) of the ten realms in the heart-mind'.
In the practice methods valued in the peaks of Shugendo, the site of practice is seen as the womb of the earth. Here, through learning the essence of repentance, confession and cause-effect, one 'solidifies the seat' of wakefulness. As a lay practice, mountain-entry is open to anyone, and regular people practice alongside seasoned Shugen priests as guides.
May 2023's mountain-entry will be a special occasion as Mitsunaga Kakudo Dai-Ajari will be joining us and will oversee the kechien-kanjō, a lay abhiṣeka consecration rite for establishing a relationship with the maṇḍalas. Mitsunaga Kakudo (光永覚道) Dai-Ajari serves as the honorary advisor of Koshikidake-Kannonji. For more about Mitsunaga Kakudo Dai-Ajari, please see my translation of an interview with him on the sennichi-kaihogyō practice here.
What is the Abhiṣeka of Karmic Connection (kechien-kanjō) ?
Initiates are blindfolded for the ritual
The fact that traditional Buddhist sects allow for participation in kechien-kanjō by the general public is a relatively recent phenomenon. With that said, our attitude towards presently enduring phenomena and the meanings we find in the ambiguity of existence, life and death are determined by relational conditions (縁; en). These conditions or karmic connections (結縁; kechien) give rise to what will be formed in the future, giving rise to a new set of conditions. Among these, what's termed a Buddha-condition (佛緣; butsuen) is said to differ in nature from so-called worldly conditions, in part due to what's termed the empowerment of adhiṣṭhāna (加持力; kajiriki) that takes as its cause, the vows of the tathāgatas and bodhisattvas. For those interested there are some dramatic examples of this presented in the popular writings of mid-Edo scholar-priest Rentai Oshō.
We are born into this world with a heart-mind that is inherently pristine. Put another way, all beings intrinsically possess the pure heart-mind of a buddha. The abhiṣeka of karmic connection is an esoteric initiation and consecration ceremony. The purpose of this ceremony is to revitalise a relationship with this original brilliance and the compassionate heart-mind of the buddhas. The details of this abhiṣeka ritual are private, as ideally it should be experienced directly, free of conceptualisation. With this in mind, it can be said that the various forms of Shugen abhiṣeka (eg. būchū kanjō) are ultimately rites of clarifying non-distinction between practitioner, beings and buddhas. Establishing a connection with a deity (buddha) of the Garbhakōśa (taizōkai) maṇḍala thus becomes the basis of gradually acquanting and aligning onself with the nature of one's own mind.
"Looking to the unbridled movements of the human mind, various unwholesome mental functions based in self-view, greed, pride, anxiety, jealousy and so on cause angst and suffering. The true nature of mind however is inherently pure. Not realising the unwholesome mental clutter which occurs constantly on a daily basis clouds this inherent purity. This is referred to as the 'original purity of the body-mind which is clouded by the adventitious afflictions of the kleśās'. This heart-mind of original purity is what we mean by the terms 'bodhicitta' and 'buddha-nature'.
In the Mahavairocanābhisaṃbodhi Sūtra, it tells us that reality as it truly is means to know the true nature of one's own mind. This is the meaning of bodhi-wisdom. The basis of Shugen is to explore the true nature of one's mind and to realise that there is a precious bodhicitta within that is no different from the Buddha. Recognising this fundamental non-separation, that is, the inseparable relationship between buddhas and beings, is termed 'worldly beings and sages are equal in essence'. The dignity of human beings and the potentiality of buddhahood are to be found in making this clear."
Guidance for Attending the Abhiṣeka of Karmic Connection:
We will be welcoming Venerable Mitsunaga Kakudō, Hokurei Daisendatsu Daigyoman Dai-Ajari (北嶺大先達大行滿大阿闍), to oversee the Abhiṣeka of Karmic Connection (結縁灌頂; kechien-kanjō). This is a ceremony held within each sect, however having it conducted by a sennichi-kaihōgyō practitioner is a rare event without precedent. We have received special permission to hold this event so that the general public can also participate. Although the number of participants is limited, we would like you to experience this precious opportunity. You may participate regardless of your beliefs or denomination. When participating, feel free to bring your own nenju (rosary). Note that there is no preliminary preparation required (beyond the right approach).
A fellow practitioner and I will be travelling together for both of these events. To join, or for further information please get in contact.
