Kuji in hand seals

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Forming symbols with his hands, the ninja mutters strange words. In an instant, he becomes calm but eerily alert. This ritual of ninja hand signs is called Kuji (aka Kuji-Kiri and Kuji-in). Historic ninja used it to summon supernatural powers when in danger ... Allegedly. These powers include: Predicting the dangers of another person's thoughts, including trauma, all that sounds like a superstitious mumbo-
jumbo. So, is there science to support this? We'll find out today. A brief background report on the Ninja Hand Signs Origin of Kuji-Kiri is hotly debated, with some experts believing it was from China or India.Est. These Japanese practices were probably the sources of ninja hand signs. What is Kuji-Kiri? First, kuji (九字) means nine characters, and Kiri (切) refers to cutting motion. Nine characters: rin, pyo, to,
sha, kai, jin, retsu, zai and zen. Each character has a certain meaning. So to trigger a certain ability, you have to execute the right character. For example, if a ninja gets injured, he performs the Kuji symbol for healing (while in a meditative state). In other words, Kuji-Kiri is like a meditative prayer. This combination of hand signs, breathing and visualization causes a powerful mental state. So, does Kuji-Kiri
really give supernatural powers? There is no evidence that people acquire extraordinary feelings or healing powers. What Kuji does is cause a specific mental state for shinobi. This optimal state of mind helps it function well in a state of stress. It can also create ideal conditions for his body to recover a little faster. For example, the power to anticipate danger is simply the intuition of an experienced warrior.
Kuji-Kiri simply causes a state of anxiety to make this intuition sharper. What does science say about Kuji-Kiri? So far, there is only one study on Kuji-Kiri (from the University of Mie). But, we can refer to studies on similar practices (such as meditation and yoga) for better understanding. So, to science ... The study by Mie University on Kuji-KiriTe study on Kuji-Kiri was done by the University of Mie (School
of Medicine). He observed 15 ninja professionals - people experienced in The Practice of Kuji-Kiri - in his experiments. This study, conducted from two sides, was also presented at Miraikan's exhibition Ninja: Who Are They? Study Kuji-Kiri (Part 1) Credit: Image via en.rocketnews24.comIn the first experiment, the study compared changes in brain waves and heartbeat (before and after the execution of Kuji-
Kiri). Here's what they found: Alpha-2 brain waves have increased - indicating increased but relaxed awareness. The effect lasted from 3 to 30 minutes. Beta waves (associated with and anxiety) diminished. The theme of the wave (associated with deep relaxation or sleep) has decreased. He stayed that way for about 10 minutes. Study Of Kuji-Kiri (Part 2) Credit: Image via en.rocketnews24.com Next
experiment compared participants' response (before and after Kuji-Kiri's performance). Within minutes of doing ninja hand signs, participants experienced: Elevated levels of alpha-2 wave waves fell, reducing the stress effect immediately. Kuji Kiri Study ConclusionKuji-Kiri keeps the mind calm while remaining alert. The almost instantaneous effect it makes it useful in combat or flight situations. This sheds
light on why the ninja used it so extensively and make Kuji-Kiri worth it for martial arts and self-defense instructors to study. Interestingly, the results of brainwave are similar in studies about meditation. One of the advantages of Kuji-Kiri over meditation is its speed of inducing a calm state of mind. But, of course, only someone competent in Kuji-Kiri can quickly change their mental state. Familiarity with each
hand sign and loads of meditative practice matters. Thus, Kuji Kiri has an observed physiological effect on humans. Anything more than this, like outright invisibility or reading the mind, is. Let's look at practices that are similar to Kuji... Ancient modern practices such as Kuji KiriThere are many ancient and modern practices that work in the same way as Kuji-Kiri. All of them allow you to change your state of
mind. MeditationMeditation is similar to Kuji-Kiri, without dynamic hand gestures. This puts you in a state of deep relaxation while keeping you alert. Some forms of meditation can even enhance your ability to fight irritants. Science has confirmed this effect with ECG (electrocardiographic) measures, GSR (galvanic skin response) and brain scans. Unlike meditation, Kuji-Kiri produces an effect in an instant.
However, Kuji-Kiri is still a form of meditation. In the early stages, you meditate to link each gesture to a powerful mental state. With enough experience, all you need is a few side marks to cause a certain meditative state. This is probably why the ninja favored Kuji when in danger. The power to instantly change your state of mind would be necessary for survival. Yoga (Mudras) The use of hand gestures is
not unique to Kuji-Kiri. In fact, yoga has a set of hand gestures (known as wise). It also uses asanas (poses) and pranayama (breath control). Doesn't that sound like Kuji? When used with CBT (Cognitive Behavioral Therapy) methods, it reduces stress significantly. And helped students feel good (in this study). Tsigong qigong is a form of movement meditation that produces a relaxed mental state. It has
parallels with Kuji-Kiri in that repetitive movements cause optimal state of mind. Despite the health benefits of Tsigong, it would not be practical for a ninja to use when on the run. Self-hypnosis Is often seen as a stage trick. However, some doctors consider it the oldest form of psychotherapy. After all, with hypnosis, you can treat pain and anxiety without using drugs. Brain images even show that hypnosis
can block pain pain makes me believe that Kuji-Kiri may also have been a form of self-hypnosis. Anchor (NLP) NLP (neuro-linguistic programming) is a discipline that will help you change your behavior by understanding the language of your mind. In particular, the NLP anchor technique seems like a modern version of Kuji. The anchor works like this... An anchor is a gesture, a touch or a sound that causes a
certain mental (or emotional) state. Through repeated hypnosis and visualization, the anchor is associated with a mental state. And then, when the situation requires it, the person can call the anchor. MRI MachineB 2010 anchor technique helped 76% of patients overcome claustrophobia (and anxiety). This allowed them to undergo an MRI, with usable images. For the first time, the radiologist identified the
exact trigger of the patient's alarm. He then dismantled the fear associated with the trigger. Later, he anchored the patient's positive memories to the touch on their shoulder. This simultaneous process allowed these patients to reduce their anxiety. However, more research on NLP is needed to confirm its effectiveness. Bottom line: Kuji-Kiri and other practicesThe parallels between Kuji and other practices.
And they all seem to rely on proven meditative principles to change a person's mental state. This makes meditation useful for modern warriors like you. But, for something that's quick to use (when in danger), ninja side signs and NLP anchor the way. Of course, you need a lot of practice. Good luck! And, if that's not clear enough, ninja hand signs won't give you any supernatural powers... Don't walk the
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how and when to delete this template message) Kuji-in (Chinese: 九字印) also known as The Nine Hand Seals refers to a system of wise and related mantras that consist of nine syllables. Mantras are called kuji (九字), which literally translates as nine characters, the syllables used in kuji are numerous, especially in Japanese esoteric Mikkyo. The scientists said the Kuji was of Taoist origin, not Buddhist.
None of Shingon or Tendai's records, brought from China, mention The Kuji. The use of Kuji is largely a non-special practice, and is a rarity in many Orthodox Buddhist traditions. It is, however, widely found in Shugendo, Japan's ascetic mountain tradition, and Ryobu Shinto, which is the result of a mixture of Shingon Buddhism and Shintoism. The history of Kuji is first presented in Bàopǔzǐ (Chinese: 抱朴
⼦), Chinese Taoist text written by Gyo Heng c.280-340 AD). He presents Kuji in Chapter 17, entitled Deungshe (登涉; lit. Climbing the mountains and crossing rivers) as a prayer to Liùjiǎ (六甲; Six generals), ancient Taoist gods. In Taoist magic, Jiǎ are powerful celestial custodians and are among the gods of the Heavenly Wuthering Court (Vaisharavana), a god of Buddhist origin and custodian of the
North. (quote is necessary) Kuji can be seen for the first time in line 5, which reads: 抱朴⼦⽈:⼊名.以甲⼦開除⽇,以五⾊繒各五⼨,懸⽯上.所求必得。 ⼜⽈,⼊⼭宜知六甲秘祝。 祝⽈,臨兵⽃者,皆陣列前⾏。 凡九字,常當密祝之,無所不辟。 要道不煩,此之謂也。 Translation: To enter the famous mountain, select the opening day, which can be defined by its cyclical binary. Hang the silk of five colors, each piece
five inches wide, from a large cliff, so you can be sure to succeed in your goal. In addition, when entering the mountains you should know the secret prayer of the Six Chia. He says: Let the presiding over the warriors be my vanguard! This nine-word prayer must be read in secret all the time. This means: Let all evil run away from me and basic procedures pose no problems. (Write, 1966) Kuji form a
grammatically correct sentence in classical Chinese. They come from this section of the chapter and are written as Chinese: 臨兵⽃者,皆陣列前⾏; pinyin: l'n b'ng dǒu zh'ji'zh'n li'qi'n h'ng, which can roughly translate, (Heavenly) soldiers/fighters come down and settle down in front of me, or let all those who preside over the warriors be my vanguard! Other translations are possible, as variations exist in
Japanese esoteric Buddhism. According to Baopuzi, Kuji is a prayer to prevent hardships and mustachioed influences and to ensure that everything happens Labor. To this end, the main purpose of the Kuji is abhishek (正灌頂, syukanjo) and (調伏, chabuku). (quote necessary) Taoist Kuji is further quoted in the text titled Commentary on the discourse about Suter about immeasurable life, and also on the
poems about the obet reborn (in the Pure Earth) (無量壽經優婆提舍願⽣偈註, Weicheng syu jing yu tsu pha thu kyung sang yo), also known as a commentary on the treatise on rebirth in the Pure Earth (往⽣論註, Wǎngshēng l'n zh) written by Taluan (467?-542? CE). The question of how Kuji arrived in Japan is still being discussed. The Korean version 臨兵⾾者皆陣列在前⾏. Some modern scholars claim
that Kuji arrived in Japan via China via iodine-shu and Shugendo around the 8th century, if not much later. Others claim they were introduced by Korea. It is not known what Kuji was at the time of his arrival in Japan. The wise are in Taoist materials, as well as in Shugendo. Some have speculated that Shugendo created the muds that are now associated with Kuji, since the vast majority of the information
that is known about Kuji comes from Shugendo's literature. Kuji's questions are rumoured to be a dangerous ritual if performed without proper dedication. It is believed that if the ritual is performed incorrectly, it can attract unwanted individuals. Ryobu kuji The earliest known Japanese use of kuji comes from the monk Singon Kakuban (1095-1143 AD), who was an academician of Taluan's labors and
teachings. Kakuban presented several Kuji formulas dedicated to Amitabh in his text Enlightening secret commentary on five chakras and nine syllables (五輪九字明秘密義釈, Gorin Kuji mio hitsu gishaku or 五輪九字 Gorin Kudzi hishaku). The formula Kuji Kakuban introduces is usually grouped under the name zokushu?, and is completely unrelated to the original Taoist Kuji. Monk Shinran (1173-1263 AD),
founder of the Yodo Shinshu sect, introduced several new Kuji formulas, also dedicated to Amitabh. Nichiren, the founder of the Nichiren sect, introduced the Kuji prayer, based on chapter 26 of Lotus Sutra, where it is pronounced by the god Vaisharavana. Neither Singon's founder, Kyobe Daisi, nor the founder of Tendai, Saiche, mentioned that the Kuji are their works. It can be assumed that they were
unfamiliar with the Kuji or viewed them only as part of a small teaching. Despite this, the nine Kudzi syllables have developed several correlations and associations with the religious and philosophical aspects of Japanese esoteric Buddhism. They are associated with five chakras (五輪, gorin), five elements (五, godai), certain directions of compass, color and deity. (quote is necessary) Variations on ry'bu
kuji There are numerous variations of nine original Taoist Kuji in Japanese Buddhism. Most of these variations occurred after the introduction of Kuji in Japan. Some, however, other Taoist formulas are drawn from Taoist writings and Buddhist sutras. Kuji, which is most commonly seen in the Budo, or martial arts, and in general, consists of nine original Taoist syllables of Rin Piu Tou Sha Kai Chin Rezai zen
(Heavenly soldiers / fighters descend and settle down in front of me). The fact that Taoist Kujis were not seen in Japanese documents and writings until at least the 1500s, and then not widely, until around Edo (1603-1868) and Meiji (1868-1912) periods indicate that they are either not widely practiced, or taught as kuden (oral transmission). However, the fact that so many koryu list of Kuji in their makimono
indicates that it should have been regarded as an important doctrine (goku-i). And the fact that the Kujis have been listed in numerous makimono kobudo since the 1500s is proof that the Kuji practiced bushi. The value of number nine Why number nine is used is also of concern to some. Number nine is seen in Taoist divination as the ideal number for yang/yo, the bright side when determining individual
hexagram lines according to I-ching (Book of Changes). Some have speculated that the number nine refers to the nine planets that the Taoist consider to directly influence the fate of man, or the seven stars of the Big Dipper (Northern Seven Stars) plus two accompanying/guardian stars that the Taoist consider a gateway to the sky, and each star of the Taoist deity. The Imperial Palace had nine halls, the
celestial sphere has nine divisions, both in Buddhism and in Taoism, the sky is the nine corps (chiu ch'ung). Nine wajradhatu mandalas correspond to the imperial city of Chan-en. (Waterhouse, 1996) Kuji is not in (The Hand Seals of the Nine Syllables) Kuji-in (九字印), Nine hand seals, refers to the wise (hand prints/gestures) associated with the nine syllables themselves. Taking in time, Kuji-ho refers to
the entire kudsi ritual and includes wiseness, mantra and meditation. Kuji-kan (nine syllables of visualization) is a specialized form of Buddhist meditation. Technically, the word Kuji no in refers only to hand postures (mudra), while kuji no shingon refers to bound spells (mantra). Only in Shingon hundreds of wise. Shugendo himself has hundreds of wise men, as does Taoism. Many of these wise men are
common, however, many of them are not. To further complicate this fact, there are also an unspeakable number of variations on this wise, and many wisely associated with more than one deity or idea. In addition, mudra may have more than one name, or one association depending on its purpose. Practitioners would be wise to keep this mind when practicing Kudzi ho. Yin /yang and kuji ambivalent
influence inyogoku (yin yang dualism) manifests itself only in relation to the mudra of some kuji rituals. As mentioned earlier, Kuji itself is a simple prayer. The obvious influences of onmy'd (the way Yin and Yang) are clearly visible in the mudra itself that have been added last. Especially with regard to the first and wise, wise, associated with syllables to and sha, kai and gin. These wise are obvious yin and
yang colleagues. This is important in that the concept of yin and yang is seen as covering all cosmic phenomena, all eternity between two polar opposites. Mudra geji-in (the gesture of the outer lion) and its direct analogue naijji-in (gesture of the inner lion) clearly represent this attitude yin/yang. In fact, not only do these two related wise represent alpha and omega in themselves, but the two lions associated
with them take this association one step further. Two lions can usually be seen behind the doors of Buddhist temples, where they act as custodians against evil and sinister influences. The first lion pronounces the sound of A, which symbolizes alpha, that all reality and phenomena, in the tradition of The Mickey, said neither absolutely exists nor does not exist - they arise depending on the conditions, and
stop when these conditions cease. Taking in time, the second lion pronounces the sound of Un (Hom), which symbolizes omega, the destruction of all evils; it summarizes the two main false views of nihilism and externalism and shows that they are false. The truth of things is that they are neither real nor unreal. This description also refers to the following two mudra, gebbaku-in (gesture of external
communication) and his immediate colleague neibbaku-in (gesture of the inner boundary). The first (dokko-in, kong'shin-in) and the last mudra (hobyo-in, ongy'-in) occupy the two most important positions, the beginning and the end, again in relation to Taoist and mikkyo points of view of alpha and omega. In relation to the theory of yin and yang, yang aspect of light, male, positive, offensive, absolute,
horizontal, left, forward, upward. While the aspect of yin is dark, feminine, negative, defensive, relative, vertical, right, backward, down. (Waterhouse, 1996) Ryobu kuji and martial arts Ku-ji ho, as is commonly practiced in budo comes from the text sugen jinpi gyho fuju shu or Fuju shu for short, Shugend' document line Tozan-ha, edited between 1871-1934 By Nakuno Tatsue. The original compiler is
unknown, but it seems to include numerous Shugendo rituals from various Shingon sects such as Tatikawa-ryu. The textual compilation of the texts appears to cover the period of time from the 1200s to the 1500s and 1600s. Fujiu-shu lists 400 rituals, 26 of which are Kuji-ho. (Waterhouse, 1996). The two specific ku-ji methods that are most directly related to budo, and the most widely known are Kuji Hong-
i (Fuji Shu #199) and Kuji Ne Daiji (Fuji Shu #200). These two Kuji rituals are concentrated in the esoteric deities Of Shingon Mikkyo, shirt (Four Heavenly Kings) and Godai Mio-o (Five Kings of Wisdom). There are other groups of deities depending on the sect and purpose of the Kuji. Kuji-kiri (Cutting nine syllables) The associated practice of making nine incisions - five horizontal and four vertical, - in the
air or palm with a hand with a finger or on paper with a brush known as kujikiri, nine syllables of cuts. Kuji-kiri is explained in Shugendo's texts, quite correctly, as a preparatory ritual of protection to cut off demonic influences and their Incas (life substance) (Waterhouse, 1996). In Japanese folk magic and onmyodo, nine abbreviations are often made over writing or painting to gain control of an object named
or depicted. Thus, a sailor wishing to be protected from drowning can write them over kanji for the sea or water. Author and historian John Stevens notes that methods of oral sex using Kuji-kiri were used by Tatikawa-ryu practitioners. Fuji-shu does not elaborate on each ritual. However, in some rituals of Kuji-kiri it is written that the strokes are made alternately horizontal, and then vertical: five horizontal
and four vertical for men; and four horizontal and five vertical for a woman. The modern Japanese text with the inscription Dai Marishi-Ten hiju/a摩利⼦天秘授 (Nine syllables of tactics of the Great Goddess of Light (Marishi-Ten)) says that five horizontal slashes are made during the rant of yo-syllables: rin, toch, kai, rezu, zen, which spells (come, fight, ready, line up) in the first place. They will be followed
by four vertical slashes in the rant in the syllables: pio, sha, jin, zai, who spells (warriors, one formation, take a position). The document does not provide any other information as to why the arrangement is being used. Kujiho in practice Ku-ji itself is a very flexible practice that can be changed depending on the needs of the practitioner. The practice of ku-ji ho, as is the case in Japanese esoteric Buddhism,
is the Sanmicu Ndhu (concentrated practice of three mysteries) and as such consists of several dependent, integrated practices. This can be practiced in the form of either of the two mandarin esoteric Buddhism .mikkyo. Congo-kai/⾦剛界 (vajradhatu; Diamond Universe Nine Mandala Assemblies) of Shingon Buddhism, or Taizo Kai/胎蔵界 Mandar (garbhakosa-dhatu; matka mandala). It is also used by
other Buddhist sects, especially in Japan; some Taoists and practitioners of Shinto and Chinese traditional religion; and in folk magic across East Asia. In general, just offering incense, reading Kuji with hands in gaso, and being attentive and present enough to appease Jia. (?Need sources) Kuji in practice symbolizes that all the forces of the universe are united against evil; because of this, it is often used
by ordinary people for good luck while traveling, especially in the mountains. Mantra and mudra in Japanese: Rin (臨), Pyo (兵), To (闘), Sha (者), Kai (皆), Jin (陣), Retsu (列), hai (在), zen (前). If nine incisions are then made, as is sometimes done, the syllable of the CK (⾏) is sometimes said. Note that syllables are shortened forms, and there are also longer, Japanese mantras that go with the same Why
there seems to be no correlation between and the mantra and representative of the deity are unknown at present. Many mantras also end with the Sanskrit word o'ṃ. The meaning of o'ṃ literally shouting loudly, while the esoteric religious meaning is seen as the sacred name or essence of God and means I exist. It is used at the end of the call to God being sacrificed to (anuvakya) as an invitation to and
for that God to take part of the sacrifice. divi There is no indication of where this particular kudzi ritual comes from. This seems to be one of the most common forms of Buddhist (perhaps Shugendo) kuji. If the original source is found, it will be available. Mudra (hand posture) is: 臨 (Rin): Hands together, fingers are interconnected. Index (sometimes average) fingers are illuminated and pressed together.
Mudra, docco-in/congo-in, lightning seal. Note: Mudra dokko-in is associated with Tammon-ten /Bishamon-ten. While mudra kongoshin-in is the mudra Taishaku-ten (Indra) Mantra, Na baishiramantaya sowaka. Everyone welcomes the glory of Vaisharawashi (someone who likes to hear ṃ Dharma). (Eng.) I don't suck. Note: this is the mantra of Tamon-ten/多聞天 (aka Bischamon-ten) (Vaishavania) 兵
(Py): Hands together, little finger and ring fingers are interconnected (often inside). Index finger and thumb raised and pressed together, middle fingers cross over index fingers and their tips curl back to touch the tips of the fingers, the middle finger nails touching. Mudra, daikongorin-in, seal of great lightning. The mantra is, On ishanaya intaraya sowaka. (Everyone welcomes the instrument of divine
righteousness, O'ṃ) 闘 (To): Hands together, index fingers interbreeding with each other to touch opposite unnamed fingers, middle fingers crossed over them. The ring and the little finger are straight. The tips of the nameless fingers are pressed against each other, the tips of the little finger are pressed to each other, but both sets of rings and little finger are separated to form the shape of the V or bird's
beak Mudra is, gejishi-in the seal of the outer lion. Note: this mudra is not found in Shingon. But it's more of a Shugendo mudra. The mantra is, Na jiterashi Iha jibaratano sowaka. Everyone welcomes the jubilant and glorious celestial gem, O'ṃ Note: This mudra is associated with a pair of lions who stand guard on Buddhist temples, in particular the lion that pronounces the sound of a, alpha. 者 (Sha):
Hands together, ring fingers cross each other to touch opposite index fingers, middle fingers crossed over them. The index finger, little finger and thumb are straight as American sign language I love you. Mudra, naijjishi-in the seal of the inner lion. Note: this mudra is not found in Shingon. But it's more of a Shugendo mudra. mantra, on hayabaishiramantaya sowaka. (Everyone welcomes the rapid lightning
of sublime power, virtue and glory! o'ṃ) Note: this mudra is associated with a pair of lions who stand guard at Buddhist temples, particularly the lion that pronounces the sound of Un (hūṃ), omega. Note: Sanskrit haya, as in the prefix of God God means horse (bato - jpn.) and is used to refer to the concept of fast, ride, use, Etc. 皆 (Kai): Hands together, fingers are interconnected. Mudra, hebaku-in the seal
of external relations. Mantra, Namaku Sanmanda Basaradan Kahn. Dedication to all-encompassing diamond lightning. Extremely crush and absorb! o'ṃ) Note: this one word Mantra / 不動字呪 Fudo Mio-O (Acalanatha) Note: Sanskrit Bija /bonji (esoteric syllable) haṃ (Kan - Jpn.) is a concept that cannot be accurately defined. It is bija Hayagriva, as well as Acala, and symbolizes the divine weapon of sorts,
like a spear vajra or vajra sword thrown or wielded against the enemy, and denotes something like a split, break, devour, or crush, bearing in mind the devouring of all evils. ṃ at the end with anusvara (nasal) is a universal symbol. 陣 (Jean): Hands together, fingers are interconnected, with fingertips inside. Mudra is the idabaku in the print of internal ties. Mantra, on aganai in Mayan seuaka. Everyone
welcomes the glory of Agni (God ṃ sacred fire). 列(Retsu): Left hand in ascending fist, raised with his index finger. The right hand compresses the index finger, and the thumb is pressed against the nail of the left index. Mudra, The Chicken-in-Print Fist of Wisdom, is also known as the seal of interpeneation of the two worlds. Note: this is the main mudra associated with Dainichi Nyorai (Vairocana) Mantra,
On irotahi chanoga jiba taiaka. Everyone welcomes the radiant divine all-light light that bursts and streams forward in all directions, o'ṃ 在 (ourselves): Hands distributed at the front, with thumb and fore finger touching. Mudra is the seal of the ring of the sun. Mantra, on chichichi iba rota suaka. (Glory to Divine Perfection, O'ṃ) 前 (zen): Hands form a circle, thumbs on top and fingers at the bottom, right hand
overlaps to the left to knuckles. Mudra: hobyo-in/ongyo-in seal of hidden form, mudra that hides its form Note: Mudra hobyo-in is associated with Fugen Bosatsu (Samantabhadra) in Kongo-Kai mandara, as well as Ichiji Kinrin. While the mudra of Ongyo-in is wise, associated with Marishi-Ten (Marichi). mantra: On ra ba-sha-n-seuaka All hail! Ra pa ka na. o'ṃ) Note: this mantra of Monju Bosatsu
(Mayususri Bodhisattva) Note: Each letter of this bija mantra is associated with some point of the Dharma, and all together are called syllable doors (to dharma). The strength of these syllables is somewhat mysteriously explained, but the fact is that all reflections indicate the nature of the sunyata. Note: There is no further translation to this mantra. It is entirely made up of biggie/bonji and cannot be reduced
further. Without any further information on this particular kuji ho the best guess is: 臨/Rin: Tammon-Ten (Vaisharavana) 兵 /Pyo: ? 闘/TO: ? 者/Sho: Bato Mio-O (Heagriwa), Taishaku-Ten (Indra) 皆/Kai: Fudo Mio-O (Akala) 陣/Jin: Ka-Ten (Agni) 列/Retsu: Dainichi Nyorai (Virocan) 在/Say: Marishi-Ten 前/zen: Monju Bosatsu (Majusri) No other conclusions can be drawn without further information. The
meaning of the symbolism of kudzi Influence Daosism is very obvious in the practice of ku-ji, in that there are yin/in and yang/i aspects to ku-ji that need to be taken into account by the practitioner. There are five yang/I syllables, and four yin/in syllables. The onmy'do philosophy yin/in is associated with relative, self-interest, defensive; Jan/I is absolute to use against others offensively. Thus, when you look
at the implied value of syllables in ku-ji, it becomes apparent that syllables are used to protect themselves, and syllables are used to attack external influences. The theory of yin and yang kuji is also transferred to kuji kiri. In kuji kiri, vertical strokes/slashes represent yin syllables/in syllables, while horizontal strokes/slashes represent yang/yo syllables. Thus, in kuji kiri the practitioner first makes an
aggressive horizontal slash, representing the first syllable, which is an absolute aspect or offensive character of the deity. The second blow/slash is defensive and is a second syllable or relative aspect or defensive character of the deity. Often the tenth syllable is added at the end. As a rule, it is a mat syllable to win, or destroy. Yang/Yao syllables (horizontal, absolute) 臨/Rin: come 闘/TO: fight 皆/Kai: ready-
made 列/Retsu: composition 前/zen: before Yin/In slogs (vertical, Relatives of 兵/Pyo: Warriors 者/Sho: One 陣/Jin: Formation 在/zi: take a position in this way, the essence of the meaning of ku-ji can be roughly translated as Taoist: Let all who preside over the warriors, be my vanguard. Destroy/destroy! each of the nine syllables makes sense that when integrated with the appropriate wise, mantra and
visualization of the appropriate deity manifests the Sanmitsu Kaji grace, virtue, merit of the Three Mysteries. , most commonly referred to in Mikkyo (esoteric Buddhism, Vajaryana-tantra), are deities of Hindu and tantric origin, which, ultimately, are the emanations of Mahawayrocana (Dainiti Nyorai). These deities are shirtenno and Godai Mio-Ya, as well as Marisi-ten Goddess of Light, Nitten God of the
Sun, Bon Ten (Brahma), Ichiji Kinrin Bohto (Ekaxa-rosnisa-cakra, or Ekasara-buddhosnisa-cakra), and so on. As for Japanese esoteric Buddhism, the Yang/Yo syllable represents a shirt (Four Heavenly Kings), with the exception of the kai syllable, which represents Fudo-myo-o. Yin/in-syllables represents the year of mio-o. A simple look at ku-ji and their attitude to prescribed deities shows a very logical
pattern. Ku-ji and related deities form with Fudo Mio-Ya in its legal and proper location in the center, surrounded by the other four Mio in their respective locations, which includes the inner sanctuary-hall of the Mundar. Shidaitenno be a lower-ranked office than Mio, occupy the outer sanctuary/hall of the mundars in their respective positions. Фуджу шу #199, kuji hon-i Y'/yang syllables 臨/Rin: Tammon-
ten/Bishamon-ten (Вайсравана - Skt.) 闘/Tе: Jikoku-ten (Дхртарастра - Skt.) 皆 1/Kai: Фудо Мио-о (Аджаланата -Skt.) 列/Retsu: Комоку-тен (Вирапанья - Skt.) 前/Дзэн: Зочо-тен (Вирудхака -Skt.) В/инь слоги 兵/Пё: Гонзанзе мио-о/Шозонзае мио-о (Trailokyavijaya -Skt.) 者/Сё: Конго-якша мио-мио o (Ваджраякса - Skt.) 陣/Jin: Гундари мио-о (Кундали -Skt.) 在/Зай: Дай-Итоку мё-о (Ямантака -
Skt.) Фуджу сю #200, кудзи не дайдзи Это другой кудзи хо, что наиболее непосредственно касается боевых искусств, наиболее прямым из вышеперечисленных кудзи хон-и. Yō/yang syllables 臨/Rin: Tammon-ten/Bishamon-ten (Vaisravana – Skt.) 闘/Tō: Nyoirin 皆/Kai: Aizen Myo-O (Ragaraja) 列/Retsu: Amida Nyorai (Amitābha) 前/Zen: Monju bosatsu (Mañjuśrī) In/yin syllables 兵/Pyō:
Juichimen Kan'non (Ekadasa-mukha) 者/Shā: Fudosan (Ācalanātha) 陣/Jin: Sho Kan'non (Āryāvalokitesvara) 在/Zai: Miroku Bosatsu (Maitreya) Other groupings of the ku-ji include: A] Kujisuijaku [Nine Planets][Fuju Shu no. 197] In Fuju #197 and #198 which relates to the nine planets and Seven Northern Stars, the purpose of the kuji-ho is to obtain protection, as well as longevity; and correlations with nine
planets and seven northern stars. The idea was to perform a ritual to remove the bad or sinister influences that a particular star or star could exert at that time over a person in a certain age group, by converting it into a favorable star, planet and influence. 臨/Rin: Keitosei (Descending Lunar Knot), South West, Jizo Bosatsu 兵/Pyo: Nichiyosei (Sun), Northeast, Sunday, Fudo Mio-O 闘/To: Mokuyai (Jupiter),
East, Thursday, Monju Bosatsu 者/Sho: Kaisei (Mars), South, Tuesday, Hatiman Bosatsu 皆/Kai: Ragosei (Rising Lunar Knot), Southeast, Dainichi Nyorai 陣/Jin Kan'non bosatsu 列/Retsu: Getsuyei (Moon), North West, Monday, Fugen Bosatsu 在/Sey: Kin-Yasei (Venus), West, Friday, Kokuso Bos 前/zen: Suyosei (Mercury), North, Wednesday, Seishi Bosatsu Note: if Mioken Bosatsu is included at the end,
kujisuijaku becomes jujisuijaku or ten stars / ⼗曜星. Myoken is the main deity worshipping shukuyoo/宿曜 or nine constellations/planets. B.Kujihonji (Northern Seven Stars (Big Bear Ursa Major)) 貪狼星 臨) Nichirin Bosatsu; ; Dubhae; Alfa Ursae Mayoris (α UMa / α Ursae Majoris) 兵/Pyo: Comoso/巨⾨星; Hachirin Bosatsu; Merak; Beta Ursae Mayoris (β UMa / β Ursae Majoris) 闘/To: Rokuzonsh/禄存星;
The kiemesh; Fekda, Phekda or Phad; Gamma Ursae Mayoris (γ UMa / γ Ursae Majoris) 者/Sha: Moncocusho/⽂曲星; Ocha Bosatsu; (Mehrez;; Delta Ursae Mayoris (δ UMa / δ Ursae Majoris) 皆/Kai: Ecoshe Bosatsu; Aliot; Epsilon Ursae Mayoris (ε UMa / ε Ursae Majoris) 陣/Jin: Mukocuso/武曲星; Gizo Bosatsu; Mizar; (ζ UMa / ζ Ursae Mayoris) 列/Retsu: Hagunsho/破軍星; Congoshu Bosatsu
(Samnabhadra -Skt.); Alcaid (or Elkaid) and Benetnash (Benetnash); This Ursae Mayoris (η UMa / η Ursae Majoris) Two accompanying stars 在/ay: Gatten; M101 Galaxy of Pin-Wheels located north of Alcaid-前/zen: Nitten; M51 Whirlpool Galaxy, located south of Alkaida S. Sokusu, is the earliest known Buddhist adaptation of Kuji. It is a Kuji ritual based on the Kakuban formula, in which each of the kuji
corresponds to syuji/bonji/bija. Instead of the original nine Taoist syllables, however, Kakuban created a new set of nine syllables based on the mantra of Amida Nyorai. There are actually several zokushu rituals that Kakuban designed. The ritual itself is based on the deities of Avalociteswara (Kan'non bosatsu) and Amida Budde (Amitabha), as well as on the nine deities of the inner sanctuaries of the
dragiso-kay mandala/胎蔵界曼荼羅 (Garbhadhatu). The zokusha is based on Jodos (Pure Land Sect), and therefore the main deity of worship is Amida Nyorai. The #5 zokusu #5 gives lists of nine original Taoist syllables and gives an appropriate Japanese syllable. Suji themselves, when they are in the order of the appropriate Kuji, do not form a logical sentence or statement, and may represent a Sanskrit
Biju, or tantric deities, or it may be a prayer. Without further evidence, no other conclusions can be drawn. 臨/Rin: Ri 兵/Pye: On 闘/To: Tan 者/Sha: Sha 皆/Kai: Ku 陣/Jin: Chirin 列/Retsu: Raku 在/hai: Rau 陣/Jin: Chirin 列 <1> <8>/Retsu 在: Rau 陣 前/zen: Ron Ri-na-tan-sha-ku-chirin-raku-rau-ron Unclear how this set of kuji is associated with sanskrit bija Kakuban gives for primary zokushu kudsi, which is
the mantra of Amida Buddha. Hum, Mr., tha, ta, je, ha, ra, the hum that make up the mantra, om amrta teke (teje) hara hum om elixir / nectar of immortality of the most sublime virtues and noble strengths, to the heavenly queen Amida Buddha, the hum. or om save us in glory Without death one h'm. Another kudzi formula is found in the writings of Jodo Shinsha, founded by Shinran, and is another mantra
by Amida Nyorai, which reads Na, Mu, fu, ka, shi, gi, ko, gno, paradise, which writes the mantra, Oma fukasigi-ko Nyorai (Respect Of the Tathagagate Formula juji after that is given Ki, my', jin, jip, p', mu, ge, k', nyo, rai It's a spell mantra, Kimyo jinjipe mugek' Nyorai (Reverence to Tath'gata buddha whose light shines without difficulty universally in 10 directions!) It is possible that this Judzy ritual is based on
the older Taoist Judsi formula or associated with it, then A: Avalokitheswar (Kan'non Bosatsu) Mŗ: Maitreya (Miroku Bosatsu) Ta: Okshagarba (Kokadze Bosatsu/虚 空 蔵) Vajrapani (Congo syu bosatsu /⾦剛⼿菩薩. Vajrapani is associated with Akala, which is revered as Fudo-Mio and serenades, as the owner of Vajra Ha: Manjusri (Monju Bosatsu) Ra: Sarvanivarana-Vishkambin (Sarvanivnavickamb Hom:
Xichigarbha (Jizo Bosatsu) Hra: Avalokithashwara (Kan'non Bostsu) Note: removal of Oma syllable at the beginning and addition of Oma syllable at the beginning and addition of the syllable is an adaptation of the Ome. The placement of Avalokiteshvara at the beginning and end obviously means that other deities are kept in Avalokiteshvar. Rather, these Kuji and Juji originated strictly in Japanese
Buddhism hardly as Jodo Shinshu, like many things in Japanese theology, influenced by Taoism. , it is clear that they represent the earliest known use of Kuji and juji in Japanese esoteric Buddhism .mikkyo. (Waterhouse, 1996) Again, in the absence of further evidence, no other conclusions can be drawn. The same ritual continues to give a list of related Taoist deities. K.2 臨/Rin: Taishi 兵/Pho: Suzaku
闘/To: Bunno 者/Sha: Genbu 皆/Kai: Santei 陣/Gin: Biakko 陣 列/Retsu: Gyokujo 在/Zai: Cuchin 前/zen: Seyryu D'Shinto at the end of Edo Jidai Kuji practiced by various Shinto schools. And so a set of correlations was developed between kudzi and various Shinto schools and related deities. Below is one of these lists belonging to a Shinto school in the Yamato region. 臨/Рин: Теншо Кодайингу/
Аматерасу Омиками 兵/Пио: Шо Хатиман Дайджин 闘/То: Касуга Даймёджин 者/Шё: Камо Даймёджин 皆//Кай: Инари Даймёджин 陣/Джин: Сумиёси Даймёджин 列/Ретсу: Таню Даймёджин 在/Зай: Ниттенши 前/Дзен: Мариши-Тен (Маричи -Skt.) Эз Таммон-Тен в kaji kuji (Vaisravana девять слогов расширение прав и возможностей) Еще одна молитва кудзи изложена монахом Nichiei
(Nichiren), и находится в главе 26 Лотос Сутра, где он произносится Дева король Севера, Таммон-десять / Бишамон-десять (Vaisravana), и, как говорят, чтобы гарантировать защиту тех, кто Стих идет (CH 26 Lotus сутра): Thereupon, devar'ja Vai'rava'a, мировой защитник, обратился к Будде, говоря: О Бхагават! I will also teach the dharma out of pity for sentient beings and to protect the
representatives of the Dharma. He then read the dhara, saying, Ashe nae wanashe anashe n'i kunachi (Skt.); (Ryo-chiaku-yu-jun-nai-mu-sho-sui-gen) (Jpn.) Oh Bhagavat! With this Dhara mantra, I defend the Dharma; I will also defend those who hold on to this sutra. All the heavy worries will be banished for a hundred yojan around. Because all the weak diseases to be at zero distance of one hundred
Yojans (approximately 1000 miles / 1600 km) by Kadji Kuji Fojiok-tena (Dhatarara) also in chapter 26 lotus Sutra immediately after Vai'rava'a, The Great King of Dhatarara (Jioku-Ten) The keeper of the eastern quarter announces the Kuji in Sanskrit in addition to Dharani Vaishawani. The verse reads: At that time devarija Dhatarara the great Heavenly King and Upholder of the nation was present in the
congregation, respectfully surrounded by millions and millions of myriad ko'is of nayutas gandharvas. He came to Buddha with them and turned to Buddha with his palms pressed, saying, O Bhagavat! With the help of the dhara mantra, I will also protect those who hold on to Sutra Lotus. Then he read the dhara, saying: Agni Gauri gandhari asali matangi jaṅguli vrasashi agsti. Oh Bhagavat! Forty-two Komis
of Buddhas spoke on this mantra-dhar. Anyone who attacks or slanders the dharma also attacks or slanders these Buddhas. The conclusion, as should be obvious, is a Kuji very adaptable ritual that, and will probably continue to be, adapted to the local needs of the individual or organization. As long as the overall structure of esoteric practice is understood that, being a practice sanmitsu, then kudzi can be
taken to fit almost any need. The values in Shinto each word translate to the following meaning for the Shintoist. Rin: To the face. Pyo: Soldier. That: To fight. Sha: Man (or people); Kai's enemy: Everything, or the whole effect, or all the effort. Jin: In formation, or position in the camp or prepare. Retsu: To move in a column or a row, in a row; or marching or concentrating. Ourselves: Appear, or exist, to make
yourself known, or to create existence. zen: To be ahead, or show up front. Kuji-in is used as part of a ritual in Shinto, and is used to cleanse a person by a waterfall. Values in Buddhism Each word is translated into the following meaning in Buddhism. Rin, To confront Pyo, Soldier on Something To Fight Sha, Against One/Ky,man Kai, With All/All/Group Jin, Formation of Retsu, In row of zai, The Presence
of zen, To move forward There are as many as 81 variations on Kuji-in some sects of Buddhism in Japan, not to say anything about other mudra that are also used. Values in Ninjutsu Although Kuji-in have no unique relation to ninjutsu, ninja traditions are steeped in esoteric Buddhist beliefs, especially Mikkyo. Kuji-v, known here as Kuji-kiri, is used in a number of their meditations, both related simply to
their religious practices and those who engage in their martial arts; In some ways, they are used similarly to Taoist ideas in Chinese domestic martial arts (some of the ideas of Chinese domestic art, however, are included in many Japanese arts, including ninjutsu and jujutsu). In his book Ninja Vol. II: Warrior Ways of Enlightenment, Stephen K. Hayes claims the following interpretations: Rin - Power Of Pyo
- Canal To - Harmony Of Sha - Healing Kai - Sense of Danger Gin - Reading Retsu - Control of Space and Time of zai - Control of the sky and elements of zen - Kuji-in Enlightenment are a tool to be used in meditation, and are often oversimplified in popular culture as a form of magic. This belief, along with the use of wise and mantras, has been additionally popularized by Tekken, Tenchu, Dead or Alive
and some neo-ninja games. The lines of the Chinese poem, which compound the syllables, reads: Nozomeru Hai, Tatakau mono, kaijin wa, retsu in tucutta, mae no ari. Links to Kuji In. Saving life through combat - In Miofu Budjutsu Dojo, New Hampshire. June 7, 2016. Received on August 19, 2017. Peter Kornitsky; McMullen, I. James (1996). Religion in Japan: Arrows to Heaven and Earth. Cambridge
University Press. page 2. ISBN 978-0-521-55028-4. The Kami no Michie Appendix C. Web.archive.org archive from the original 2001-01-11. Received 2017-04-08.CS1 maint: BOT: original-url status unknown (link) Further reading This further reading section may contain inappropriate or excessive suggestions that may not follow Wikipedia's recommendations. Please make sure that only a reasonable
number of balanced, relevant, reliable and visible further reading suggestions are given; removing less relevant or redundant publications from the same perspective where appropriate. Consider using the relevant texts as sources or creating a separate bibliographical article. (April 2017) (Learn how and when to delete this template message) Hall, David A. (2012). Encyclopedia of Japanese martial arts.
Kodansha USA. ISBN 978-1568364100. Hall, David A. (2013). Buddhist goddess Marishirten: Exploring the evolution and influence of her cult on the Japanese warrior. Brill Academic / Global Oriental. ISBN 978-90-04-25010-9. Waterhouse, David (1996). Notes on Kuji's religion in Japan - Arrows to Heaven and Earth. Cambridge University Press. ISBN 0521550289. Ninja Volume 2: Warrior of the Path of
Enlightenment by Stephen K. Hayes ISBN 0-89750-077-6 Mole, Serge (2008). Invisible Armor: Introduction to the esoteric dimension of Japan's classic warrior. 1-160. ISBN 978-90-8133610-9. External media links related to Kuji-in in the Commons are derived from kuji-in 81 hand seals. kuji-in 81 hand seals pdf. kuji in nine hand seals

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