The “Gorin Kuji Myo Himitsu Shaku Shuyoki or the Selected Exegesis on the Illuminating Secret Explication of the Five Chakras and the Nine Syllables” by Ryuyu (1773–1850) is the only exegesis of “Gorin Kuji Myo Himitsu Shaku,” the seminal work by Kogyo Daishi Kakuban (1095–1144). The original handwritten manuscript is published in the Chisan Repository (Chishaku-in Temple, Kyoto) and is registered as “Gorin Kuji Myo Himitsu Shaku Shuyoki.” It is mentioned in the “Chisan Repository Holding List” copy—comprising five scrolls and five books—on the bottom half of Page 239, Scroll 1. It is recorded in and published as Volume 5 of the “Chisan Zensho/Collected Works of the Chisan School.”

　A reprint of this study, namely, Volume 85 (March 2000), has been contributed to the “Taisho Daigaku Kenkyu Kiyo/Memoirs of Taisho University” as Ryuyu’s “Selected Exegesis on the Illuminating Secret Explication of the Five Chakras and the Nine Syllables” – Study (1). Although subsequent reprints have been published since then, approximately three-fifth of the work remains incomplete. Based on these reprints, study (1) of Ryuyu’s “Selected Exegesis on the Illuminating Secret Explication of the Five Chakras and the Nine Syllables” was published in the 12^th edition of “Treatises on Buddhist Cultural Theory” (Kawasaki Daishi Research Center, 2017). In addition, it has been published in Study (2) in the Chisan Gakuho Journal of Chisan Studies, Series 69 (Chisan-Kangaku-Kai, 2020); Study (3), in the Kawasaki Daishi Research Center Bulletin, No. 5 (Kawasaki Daishi Research Center, 2020); Study (4), in the same Kawasaki Daishi Research Center Bulletin, No. 6, (2021); and Study (5), in the Chisan Gakuho Journal of Chisan Studies, Series 70, (2021). Sources of transcription of Chinese classics (into Japanese), together with the reference materials, have been presented.

　The Daijokishinron (the Awakening of Faith in the Mahayana) demonstrates the aspect that zenbo and jouho (samskara) are sokun-sosho or in harmony with each other and, therefore, are continuous in nature, without any gaps. This observation is based on kunju (i.e., the permeation or vasana) of four phenomena: shinyo (eternal truth), mumyo (ignorance), moshin (delusion of the mind), and mokyokai (delusional boundaries). We highlight that the permeation of shinyo is attained by means of two practices, namely, jitaiso-kunju (permeation by the object-discriminating consciousness) and yu-kunju (in which the mind plays a central role in facilitating the permeation). Through the possession of muro no ho, the nature of the boundary is formed by the action of the inconceivable deed. Shakumakaenron provides supplementary explanations, including the words yu-kunju and kunju in the jitaiso-kunju.

　Furthermore, we formulate the theory that the jitaiso-kunju as well as the yu-kunju are constantly adaptive and possess inherently Buddhist characteristics.

　Yu-kunju is re-analyzed as Enaichi-Shiseikaimon based on the two approaches of the overall review as well as other views discussing this concept. First, in the overall review, we attempt to explain that the Shakuron considers the yu-kunju-sha as “the yu-kunju is…” and “yu-kunju no mono” that has character. In the phase of yu-kunju, acts of compassion, among other determinants, characterize the doctrines of Gyoyojisaimugenmon and En-kunju-kyo. Various views on this topic have been presented by Yukantakuen and Mukantakuen. Therefore, a theory that reinterprets the sabetsuen in Kishinron as Yukantakuen and byodoen as Mukantakuen has been developed. Here, Mukantakuen is explained as the nimon of the unattained position and attained position. In the unattained position, it is revealed that ordinary people abiding by the ten truths, Bodhisattvas with their two ways, and three sages are yet to obtain true wisdom and establish the truth. However, in the attained position, it is argued that Bodhisattva on earth has attained true internal wisdom as well as that acquired from the external world. Just one minute of wisdom makes one the equivalent of a tathagata; this power allows one to naturally pursue and extend tathata, ensuring that one is not blind to any phenomenon.

　In terms of the attained position, the differences in the“Shakuron” (“Taisho Daizokyo”) are evident from the quoted text from “Kishinron” (awakening of faith; Shinteiyaku). Moreover, some text not available in the Shinteiyaku has also been recovered here. It is interesting how the text in question resembles the Siksananda in the Shinyaku.

　Zensanji Temple (Chizan School of the Shingon Sect) in Ueda-shi, Nagano-ken has been one of the Buddhist schools where many monks studied Shingon teachings. It still maintains a huge amount of sacred documents.

　Keshucho, monk attendance books, found during our investigation are records of Hoonko 報恩講, Argument at Buddhism Memorial Services, in Zensanji Temple for 120 years from the mid-Edo period to the Meiji era. The Hoonko performed under the Chizan School had the role of giving monks credits throughout the modern period.

　This paper shows that one way for monks to attain credits during that period is evidenced by analysis of Keshucho, which indicates that local Buddhist schools were free of the authentic certificating rule and created an independent system.

　This paper examines the factors contributing to the decline of the ariyama gakuriyo, which has been regarded as an indicator of the decline of the Chishaku-in Temple in the early modern age. Following a comprehensive examination based on past research, the paper focuses on the trends prevalent at the end of the late Edo period. To date, the cause of the decline of the Chishaku-in Temple in the late Edo period has been primarily been discussed in relation to the Tosa Domain’s use of Chishaku-in as an encampment from the Bunkyu era. It is evident that the encampment significantly damaged the temple; however, in this paper, we present a consideration of the situation surrounding learning at Chishaku-in during the late Edo period (slightly before the encampment was made and, in particular, during the Ansei era) from a social and political–historical perspective. This perspective is based on the characteristics of monk Chijun of the Shingi Shingon sect, who participated in political movements on the pretext of studying in this temple and “became an imperial loyalist samurai.”

　Shōken inherits Raiyu’s Kajishin-setsu and is called “a master Scholar of Shingi-Shingon Doctrine.” One of Shōken’s masterpieces is “Daisyo -daisanjū,” and one of its characteristics is to explain various topics in parallel with the “theory of Jishō-setsu(Kogi-Shingon) is…” and the “theory of Kaji-setsu (Shingi-Shingon) is… .” In this paper, I picked up “four kinds of Buddha-Body” from among them and examined the validity of those two theories. In addition, I considered the reason Shōken is said to be “A Master Scholar of Shingi-Shingon Doctrine.” Results found that Shōken’s “theory of Jishō-setsu” did not agree with the theory of Kogi-Shingon’s scholars, for instance, Dōhan, Gōhō, and Yūkai and that it was not necessarily the theory of Raiyu. Therefore, Shōken as “a master Scholar of Shingi-Shingon Doctrine” is not simply an arrangement of the doctrine of Kogi and Raiyu but is systematized in a way that further clarifies the Shingi-Shingon doctrine’s uniqueness.

　This paper discusses sensation in Abhidharma’s discipline in Early Modern Japan. Abhidharma-kośa-bhāṣya defines sensation as “領納(feeling)随(in accord with)触(the tangible object).” Ju she lun ji (倶舎論記) interpreted “領納随触” as feeling the cognitive object in accord with the tangible object. However, Ju she lun shū (倶舎論疏) interpreted “領納随触” as feeling the tangible object in accord with the sensation. A learned priest pursuing his studies of the Abhidharma’s discipline in Early Modern Japan argues over which interpretation is correct—that of Ju she lun ji or Ju she lun shū. The paper discusses the transition of this controversy.

　The kaitai, or essence, of the precepts is not a concept originally present in the scriptures. It was gradually developed by later generations of masters. Even the kaitai, of the precepts of Mikkyo (Esoteric Buddhism) given in the kanjo (abhisheka, the ceremony for conferring precepts onto a person), are not clearly explained in the scriptures. According to previous research, the root of the concept of kaitai lay in the importance of distinguishing the members of the sangha or monastic order from other people. Consequently, when considering the kaitai of the precepts of Mikkyo, the problem lies in identifying the criteria that qualify one for nyudan (to climb the platform and receive the precepts)—the criteria to become a Shingon ascetic—and how such attainment is granted. By considering these points, one can further organize and discuss views on the kaitai of Mikkyo. In this paper, while taking as basis the doctrine of Dainichikyosho and referring to the understanding of the precepts of Mikkyo of master Donjaku of the Edo era, we present a new perspective on the views pertaining to the essence of the precepts of Sanmaya-kai. We conclude that the San-shi-wu-zhang-ai-zhi-jie is an exhortation to dedicate and surrender the sangyo (or three activities) of action, speech, and thought to the various Buddhas. For this, an understanding of ku (or emptiness) is essential. Therefore, in kanjo, the conferring of the symbol of shogi bodaishin (awakening the desire for ultimate truth and bodhi-mind or spiritual consciousness) is considered the origin of kaitai hottoku (awakening and realizing the essence of the precepts).

　To examine the influence of the Dharmaskandha on the Śrāvakabhūmi, in this paper we consider the theory of the meditation on the four immeasurables (apramāṇa) in the Dharmaskandha, along with influence on the Abhidharma treatises and Dhyāna scriptures. A sentence of sūtras quoted in the Dharmaskandha includes the term “adhimukti,” which is inherited by the Śrāvakabhūmi and other Sarvāstivāda literature. The Dharmaskandha is common to the Xiu xing dao di jing (修行道地経) in emphasizing meditation rather than speaking. In addition, meditative objects in the Dharmaskandha are seen in the Xiu xing dao di jing and developed in the Zuo chan san mei jing (坐禅三昧経), the Da mo duo luo chan jing (達磨多羅禅経), the Mahāvibhāṣā, and the Śrāvakabhūmi. Clearly, however, the Śrāvakabhūmi introduces the theory of nine mental stabilities and the theory of śamatha-vipaśyanā based on the method of concentration of apramāṇa taught in the Dharmaskandha. Therefore, the Śrāvakabhūmi constructs its own yoga theory based on the Dharmaskandha although it is also influenced by the Dhyāna scriptures and other Abhidharma literature.

　In this paper, the author discusses Vimalamitra‘s commentaries on Vajravidāraṇa-dhāraṇī. Among the notes on Vajravidāraṇa-dhāraṇī, Vimalamitra wrote two commentaries (Toh.2681, Toh.2682), and it is evident that these were considered important. In this paper, we primarily focus on the merits of dharani (Sanskrit multi-syllabic chants) and compare the commentaries. In general, portions that can be considered citations of Toh.2681 appear occasionally in Toh.2682. Evidently, the extensive commentaries of Toh.2682 are written with an awareness of Toh.2681. Furthermore, with regard to the content, although only certain portions have been compared, the ideas appear consistent. Therefore, the writing is presumed to be by the same person.

　Furthermore, the extensive commentaries on Toh.2682 were possibly written because the Vajravidāraṇa-dhāraṇī used to be practiced widely.

　Caturmudra (four kinds of seal) is the yoga fulfillment method in Tattvasamgraha, which is the basic structure of the scriptures. In this article, we considered how Caturmudra is explained in Rishukyo-series (Prajnaparamita-sutra). In Rishukyo (Adhyardhasa-prajnaparamita), “kaya-vak-citta-vajra 身語心金剛,” which is a replacement for Caturmudra, is explained in the sixth column as four types of seals.

　Regarding the fourth of the four types, the one that was “Kongo-chi-in 金剛智印” in the Genjo 玄奘 translation (Bodairushi 菩提流志 translation and Kongochi 金剛智 translation) was changed to “Kongo-in 金剛印” after the non-empty translation. In addition, differences in the contents of “Kongo-in” became clear in the series after the translation of Fuku 不空. Based on these, at the end of this article, we considered the relationship between the Rishukyo-series and Tattvasamgraha.

　In Dharmakīrti’s logic, the example (dṛṣṭānta) is considered to be included in a logical reason (hetu) and is not defined as an independent component of a syllogism. Dharmakīrti emphasizes the “essential connection” (svabhāvapratibandha), that is, the causality (tadutpatti, etc.) of kāryahetu and the identity (tādātmya, etc.) of svabhāvahetu, as a characteristic of logical reason. While the example’s role is to specify the “essential connection,” some differences exist between the role of similar (sādharmyadṛṣṭānta) and dissimilar examples (vaidharmyadṛṣṭānta). Dharmakīrti develops Dignāga’s theory and ultimately eliminates the need for an example, including a similar example, whereas Dharmottara explains that a dissimilar example does not have to be an entity but must be stated. Dharmakīrti attaches great importance to understanding the “essential connection,” and his description of the example treats it as a systematic theory of inference (anumāna). On the other hand, Dharmottara tends to emphasize the form of proof, and his interpretation of the example is characterized by vestiges of debate before proof (sādhana) was integrated into a theory of inference.

　Tsong kha pa’s Lam rim chen mo (LRCM) and Lam rim chung ba (LRCB) states that the Lam-rim of Pāramita is a path common to both sūtra and tantra. 'Jam dbyangs bzhad pa’s bSam gzugs chen mo (SZCM) describes the four stages of practising calm abiding and special insight encompassing the whole of the Lam-rim. SZCM also describes these stages through tantric practice. In the case of the first three classes of tantra, a yogi (1) practises the nine stages of mental abiding with a focus on the physical form of the Buddha; (2) achieves calm abiding; (3) practises analytical meditation with a focus on selflessness to obtain the Truth Body and practises deity yoga to obtain the Form Body; and (4) achieves special insight and the union of calm abiding and special insight. In the case of the highest yoga tantra, a yogi can practise ungenuine and excellent special insight with a focus on selflessness before achieving calm abiding. Relying on Tsong kha pa’s LRCB and sNgags rim chen mo (DJLR), SZCM explains that the highest yoga tantra has irregular rules. However, as a principle, the stages of practice on the highest yoga tantra relies on the four stages of practice of calm abiding and special insight. These stages through tantric practice are useful for understanding the tantric texts.