Zìzhèng shuōfǎ 自證説法
The Self-Realization-Preaching by 聖憲 (撰)
About the work
A short, single-fascicle doctrinal essay by 聖憲 Shōken (1307–1392) treating one of the central doctrinal disputes within the Shingon tradition: does the Buddha at the position of self-realisation-ultimate (自證極位) actually preach the present sūtra? This is the foundational jishōseppō question that distinguishes the Shingi-Shingon position from the Old-Doctrine Kogi-Shingon position.
Abstract
Opening problem: “This ‘self-realization three-bodhi’ (此自證三菩提) passage — at the position of self-realisation-ultimate, can one say that the present sūtra is preached? A: This is an ancient difficulty. Later scholars find it hard to settle definitively; but adopting one inherited position: it is not preached at the position of self-realisation-ultimate, that we may answer. Two-sided analysis: If one says it is not self-realisation-preaching — in general, considering the present sūtra, the natural-character dharma-body is the active-preaching teacher; the self-awakening realm is the dharma-gate to be preached. This is the unshared true-doctrine of our school, a regulation that surpasses all other teachings. The ‘inner-realisation wisdom’ of our vehicle, the ‘self-receiving dharma-joy’ as established by the great founder — these are not ‘exoteric self-realisation preaching’ propositions. If, on the other hand, one accedes to that — the self-realisation-ultimate transcends speech-discussion…”
Doctrinal position: Shōken adopts (with reservations) the position that the Mahāvairocanasūtra is not preached by Mahāvairocana at his self-realisation-ultimate position but at a derivative position of added-grace-preaching (加持説法). This is the Shingi-Shingon reformist position that distinguishes the active body (加持身 kaji-shin) of preaching from the principle-body (本地身 honji-shin) of self-realisation. The position is decisive for the Shingi-Shingon doctrinal-history identity and was the central doctrinal commitment of Raiyu’s school (cf. 頼瑜). The essay records Shōken as a fourteenth-century continuator of this doctrinal stance.
Significance: a key Nanbokuchō Shingi-Shingon doctrinal document; one of the principal late-medieval statements of the jishōseppō controversy that defined the Shingi-Shingon / Kogi-Shingon doctrinal split. Companion to Shōken’s major Daisho hyakujō (KR6t0244).
Translations and research
- No substantial Western-language translation located.
- For the Shingi-Shingon kaji-shin / honji-shin doctrinal controversy see Kushida Ryōkō, Zoku Shingon Mikkyō seiritsu katei no kenkyū (1979); van der Veere (2000) — on the prehistory under Kakuban.