It is, however, found extensively in Shugendō, the ascetic mountain tradition of Japan and Ryōbu Shintō, which is the result of blending Shingon Buddhism and Shinto.
"Climbing [mountains] and crossing [rivers]), as a prayer to the Liùjiǎ (六甲; Six Generals), ancient Taoist gods.
[2] The kuji are first seen in line 5 which reads, 抱朴子曰：“入名山，以甲子開除日，以五色繒各五寸，懸大石上，所求必得。又曰，入山宜知六甲秘祝。祝曰，臨兵鬭者，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 a famous mountain, choose an opening day, which can be determined by its cyclical binary.
[citation needed] The Taoist kuji are next cited in a text called The commentary on the discourse about the Sutra on Immeasurable Life, and on the verses about the vow to be reborn [in the Pure Land] (無量壽經優婆提舍願生偈註, Wúliàng shòu jīng yōu pó tí shě yuàn shēng jì zhù), also known as the Commentary on the treatise on rebirth in the Pure Land (往生論註, Wǎngshēng lùn zhù) written by Taluan (467?–542?
The earliest known Japanese application of the kuji comes from the Shingon monk Kakuban (1095–1143 CE) who was an academic of Taluan's writings and teachings.
The monk Shinran (1173–1263 CE), founder of Jōdo Shinshū sect, introduced several new kuji formulas, also dedicated to Amitābha.
Regardless, the nine syllables of the kuji have developed several correlations and associations with religious and philosophical aspects of Japanese esoteric Buddhism.
They are associated with the five chakras (五輪, gorin), the five elements (五大, godai), certain directions of the compass, colors, and deities.
The kuji that is most often seen in the context of budo, or martial arts, and also in general, consists of the nine original Taoist syllables Rin Pyou Tou Sha Kai Chin Retsu Zai Zen ([Celestial] soldiers/fighters descend and arrange yourselves in front of me).
The Imperial Palace had nine halls, the celestial sphere has nine divisions, both in Buddhism and Taoism, heaven is 'nine enclosures' (chiu ch'ung).
The dualistic influence of inyogoku (yin yang dualism) is apparent only in respects to the mudra of certain kuji rituals.
The first (dokko-in, kongōshin-in) and last mudra (hobyo-in, ongyō-in), occupy the two most important positions, the beginning and the end, again with relation to the Taoist and mikkyō points of view of the alpha and omega.
The original compiler is unknown, but it appears to incorporate numerous Shugendō rituals from various Shingon sects such as Tachikawa-ryu.
Kuji-kiri is explained in Shugendo texts, quite correctly, as a preparatory ritual of protection, to cut off demonic influences and their inki (vital substance) (Waterhouse, 1996).
Author and historian John Stevens notes that methods of oral sex using kuji-kiri were employed by practitioners of Tachikawa-ryu.
These are to be followed by four vertical slashes while reciting the in-syllables: pyo, sha, jin, zai which spells (warriors, one formation, take position).
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 throughout East Asia.
In general, simply offering incense, reciting the kuji with hands in gasho, and being mindful and present is sufficient to appease to Jia.
[citation needed] The Kuji-in practice symbolizes that all the forces of the universe are united against evil; because of this, it was often used by the common people for luck when traveling, especially in the mountains.
In Japanese, the nine syllables are: Rin (臨), Pyō (兵), Tō (闘), Sha (者), Kai (皆), Jin (陣), Retsu (列), Zai (在), Zen (前).
[All hail the radiant divine all-illuminating light, bursting and streaming forth in all directions, o'ṃ] 在 (Zai): Hands spread out in front, with thumb and index finger touching.
These deities are the shirtenno and the Godai myō-Ō, as well as Marishi-ten [Goddess of light], Nitten [Sun god], Bon-ten (Brahma), Ichiji Kinrin Bochto (Ekaksa-rosnisa-cakra, or Ekasara-buddhosnisa-cakra), and so on.
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: 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 the correlations with the nine planets and Seven Northern Stars.
The shuji themselves when placed in order of their corresponding kuji form no logical sentence or statement, and may represent Sanskrit bija, and, or Tantric deities, or it may be a prayer.
A juji formula is then given with the syllables, This spells the mantra, Kimyo jinjippō mugekō Nyorai (Homage to the Tathāgata [buddha] whose light shines without obstruction universally in the ten directions!)
Vajrapani is associated with Acala who is venerated as Fudo-Myo and is serenaded as the holder of the Vajra Ha: Manjusri (Monju Bosatsu) Ra: Sarvanivarana-Vishkambhin (Sarvanivāraṇaviṣkambhin) Hūm: Ksitigarbha (Jizo Bosatsu) Hrīh: Avalokiteśvara (Kan'non Bostsu) Note: the deletion of the Om syllable in the beginning and addition of the Hrīh] syllable is an adaptation.
臨/Rin: Taishi 兵/Pyō: Suzaku 闘/Tō: Bunno 者/Shā: Genbu 皆/Kai: Santei 陣/Jin: Byakko 列/Retsu: Gyokujo 在/Zai: Kyuchin 前/Zen: Seiryu Lastly, in the late Edo jidai the kuji were practiced by various Shinto schools.
Another kuji prayer is outlined by the monk Nichiei (Nichiren), and is found in chapter 26 of the Lotus Sutra where it is uttered by the deva King of the North, Tammon-ten/Bishamon-ten (Vaisravana), and is said to guarantee protection to those who recite it.
All heavy cares shall be banished for a hundred yojanas around.” [Cause all feeble sickness to be naught a distance of a hundred yojans (approximately 1,000 miles/1,600 km)] Also in chapter 26 of the Lotus Sutra immediately following Vaiśravaṇa, the Great King Dhṛtarāṣṭra (Jioku-Ten) Guardian of the eastern quarter announces a kuji in Sanskrit to complement Vaiśravaṇa's dharani.
With a mantra-dhāraṇī I will also protect those who hold to the Lotus Sutra.” He then recited the dhāraṇī, saying: Agni Gauri gandhāri caṇḍāli matangi jaṅguli vrūsaṇi agasti."