This paper examines the background to the claims made in the discussion over “Whether the three bodies of auspicious deities （hereafter Zuisō sanjin） preach exoteric Buddhism” （Zuisō sanjin kenwa tokuka no koto 瑞相三身説顕歟事）, in the second volume of the Daisho shinanshō 大疏指南鈔, written by the Shingon monk Chōkaku 長覚 （1340-1416）.
Chōkaku held that Zuisō sanjin preached only esoteric Buddhism, which differs from the argument that Zuisō sanjin preached both exoteric and esoteric Buddhism, as asserted by Dōhan 道範 （1178-1252） and also taken into account by Chōkaku in his discussion.
Chōkaku premised his argument on the fact that Zuisō sanjin is a Buddha-body that preaches to those who have the ability of understanding the esoteric Buddhism teachings. And in the claim that Zuisō sanjin preaches both exoteric and esoteric Buddhism, the argument was based on the premise that ‘exoteric and esoteric Buddhism’ is a Buddha-body that does not limit the target of preaching, but preaches in accordance with the other person.
Chōkaku discussed Zuisō sanjin in reference to occasions when esoteric teachings are inherited, and avoided the three secret paths to enlightenment be preached to suit the hearers.
Hence, Chōkaku maintained that Zuisō sanjin preaches only esoteric Buddhism.
