Sokushinbutsu - The Bizarre Practice of Self Mummification
Scattered
throughout Northern Japan around the Yamagata Prefecture are two dozen
mummified Japanese monks known as Sokushinbutsu, who caused their own
deaths in a way that resulted in their mummification. The practice was
first pioneered by a priest named Kuukai over 1000 years ago at the
temple complex of Mount Koya, in Wakayama prefecture. Estimates of the
number of self-mummified priests in Japan range between sixteen
and twenty-four priests. Impressive though this number is, many more
have tried to self-mummify themselves; In fact, the practice of
self-mummification -- which is a form of suicide, after all -- had to be
outlawed towards the end of the 19th century to prevent Buddhist
priests from offing themselves this way. and yet the grand majority of
priests who have tried to do this have failed. The reasons will take
some explaining -- but first, some background on the whole practice and
the reasons for it.
Sokushinbutsu refers to a practice of Buddhist monks observing austerity to the point of death and mummification.
This process of self-mummification was mainly practised in Yamagata in
Northern Japan between the 11th and 19th century, by members of the
Japanese Vajrayana school of Buddhism called Shingon ("True Word"). The
practitioners of sokushinbutsu did not view this practice as an act of
suicide, but rather as a form of further enlightenment. Those who
succeeded were revered, while those who failed were nevertheless
respected for the effort.
It is believed that many hundreds of monks tried, but only 24 such mummifications
have been discovered to date. There is a common suggestion that Shingon
school founder Kukai brought this practice from Tang China as part of secret tantric practices
he learned, and that were later lost in China. Today, the practice is
not advocated or practiced by any Buddhist sect, and is banned in Japan.
The practice was satirized in the story "The Destiny That Spanned Two
Lifetimes" by Ueda Akinari, in which such a monk was found centuries
later and resuscitated.
So truely devote Buddhist priests are not afraid of death; but
they don't normally seek it either, as this too would be an abnormal
obsession with the physical world. The priests that chose to practice
self-mummification were usually all older men, who knew they had limited
time left to their lives anyway... and since the practice takes years
to lead to a sucessful death and mummification, it cannot be
characterized as an attempt to reach enlightenment quickly as a normal
suicide might be. Rather, the intended purpose of this practice for
these priests is to both push their ability to disregard their physical
selves to the limit of their ability, and to try and leave an artifact
of this struggle that will stand as a symbol of their beliefs to those
that are priests after them.
The practice of self-mummification seems somewhat macabre to
today’s civilized population. However, for some sects of Buddhist
priests, it was a form of further enlightenment. Many of these priests
voluntarily went through a ten-year gruesome process of self-mummifying,
belie ving that extreme physical pain and denial created an opening to a
higher spiritual level, the ultimate attainment of “passing into the
state of nirvana.”
The practice of self-mummification in Japan has its roots in the
esoteric school of Shingon Buddhism called the Shingon-Shu, established
in the Heian Period (794-1185). The founder of this new Buddhist
movement was a monk named Kobo Daishi, also recognized as Kukai. Kukai’s
teachings reflect an influence derived from Tantric Buddhism, which
comes from the Great Vehicle Sect, called the Mahayana School. Between
the years 804 and 806, Kukai studied in the rural province of T’ang in
China, where he worked on mastering esoteric practices. After having
studied in China, Kukai returned to Japan bringing with him the three
theological building blocks that were the basis of the Shingon School.
The first was the idea of the all-powerful syllable, the meaning of
which can be found in the etiological root of the word “Shingon.”
Shingon is taken from the Chinese word “Chin-yen” (true word). Chin-yen
is a transliterated form of the Sanskrit word for “mantra” (sacred noise
making up the universe, such as the syll able “om”). The next
theological seed was the most important iconographical symbol in
esoteric Buddhism, the two Mandal as denoting the impermanence of life
and the inevitability of birth and rebirth in the ever-moving wheel of
Samsara. The third and most influential to esoteric Buddhism’s dev
elopment in the Japan came back with Kukai in the translated form of two
Tantric Buddhist scriptures known as the Machav airocana sutra,
describing the relationship between man and the cosmic Buddha, and the
Sarvatathagatatattvasamgraha sutra. These texts were especially helpful
in giving Shingon the claws to dig into and plant the seeds of esoteric
Buddhism’s fertility in Japanese religious history. Kukai transliterated
these texts into the vernacular from Sanskrit. His transliterations
played a pivotal role in the formation of the Shingon School. Long after
Buddhists in the native country of India discarded the two
sutras and the Chinese no longer practiced their rituals, the Japanese
kept the practices alive.
These secret teachings spread to a variety of places.“Esoteric
Buddhist history was practiced from India to Central Asia, Ceylon,
China, Korea, Japan, Mongolia, Nepal, Indonesia, Southeast Asia, and
Tibet.” By the seventh or eighth century, secret Buddhist rituals, like
self-mummification, reached an apex and developed in regions of Japan.
No comments:
Post a Comment