Kuji-in (九字印)

The mudra [hand postures] are as follows:

臨 (Rin): Hands together, fingers interlocked. The index (sometimes middle) fingers are raised and pressed together.

Mudra is, dokko-in/kongoshin-in, "seal of the thunderbolt."

Mantra is, On baishiraman taya sowaka. [Om to the Vajra (diamond thunderbolt) of glory and sacrifice. All hail!] [Eng.]

Note: this is the mudra of Taishaku-ten (Indra)

兵 (Pyō): Hands together, pinkies and ring fingers interlocked (often on the inside). Index finger and thumb raised and pressed together, middle fingers cross over index fingers and their tips curl back to touch the thumbs' tips, the middle-fingers' nails touching.

Mudra is, daikongorin-in, "seal of the great thunderbolt."

Mantra is, On isha naya in tara ya sowaka. [Om to the Vajra (great diamond thunderbolt)! All Hail!]

闘 (Tō): Hands together, index fingers cross each other to touch opposite ring fingers, middle fingers crossed over them. Ring and pinky fingers are straight. Tips of ring fingers pressed together, tips of pinkies pressed together, but both sets of ring and pinky fingers are separated to form a V shape or bird beak

Mudra is, gejishi-in "seal of the outer lion."

Note: this mudra is not found in Shingon. But is rather a Shugendo mudra.

Mantra is, On jite rashi itara jiba ratanō sowaka.

者 (Sha): Hands together, ring fingers cross each other to touch opposite index fingers, middle fingers crossed over them. Index finger, pinky and thumb straight, like American Sign Language "I love you".

Mudra is, naijishi-in "seal of the inner lion."

Note: this mudra is not found in Shingon. But is rather a Shugendo mudra.

mantra is, On haya baishiraman taya sowaka.

皆 (Kai): Hands together, fingers interlocked.

Mudra is, gebaku-in "seal of the outer bonds."

Mantra is, On nōmaku sanmanda basaradan kan. [Om homage to all-pervading diamond thunderbolts. Utterly devour!] [Eng.]

陣 (Jin): Hands together, fingers interlocked, with the fingertips inside.

Mudra is naibaku-in "seal of the inner bonds."

Mantra is, On aga naya in maya sowaka. [Om to the glory of Agni (God of the Scared Fire). All Hail]

列 (Retsu): Left hand in an upward-pointing fist, index finger raised. Right hand grips index finger, and thumb is pressed onto left index's nail.

Mudra is, Chiken-in "seal of the wisdom fist," also known as "seal of the interpenetration of the two realms."

Mantra is, On hirota ki shanoga jiba tai sowaka.

在 (Zai): Hands spread out in front, with thumb and index finger touching.

Mudra is "seal of the ring of the sun."

Mantra is, On chirichi iba rotaya sowaka.

前 (Zen): Hands form a circle, thumbs on top and fingers on the bottom, right hand overlapping left up to the knuckles.

Mudra: hobyo-in/ongyo-in "seal of the hidden form, mudra which conceals its form"

mantra: On a ra ba sha nō sowaka [Om a ra pa ca na. All hail!] [Eng.]

Note: this is mantra of Munju bosatsu (Mañjusri Bodhisattva)

Meaning of ku-ji

The influence of Taoism is very apparent in the practice of ku-ji, in that there are yin/in and yang/yô aspects to ku-ji that must be taken into consideration by the practitioner. There are five yang/yô-syllables, and four yin/in-syllables. In onmyôdo [inyo goku] philosophy yin/in is related to relative, to benefit self, defensive; yang/yô is absolute, to use against others, offensive. Thus, when looking at the implied meaning of the syllables in ku-ji it is apparent that the in-syllables are used to defend the self, and the yô-syllables are used to attack outside influences.

Yang/Yô syllables

臨/Rin: come

闘/Tô: fight

皆/Kai: ready

列/Restsu: line-up

前/Zen: in front

Yin/In syllables

兵/Pyô: warriors

者/Shā: one

陣/Jin: formation

在/Sai: take position

Thus the essence of the meaning of the ku-ji can be roughly translated as,

“May all those who preside over warriors be my vanguard.” [Waterhouse, 1996]

Each of the nine syllables has a meaning that when integrated with the corresponding mudra, mantra, and visualization [corresponding deity] manifests sanmitsu kaji [grace, viture, merit of the Three mysteries]. In general it can be said that ku-ji is the harnessing and control of psychospiritual energies, and, or, of cosmic/universal spirits/deities/energies.

The deities most commonly called upon in mikkyo [esoteric Buddhism, Vajaryana-tantra] are deities of Hindu and Tantric origin, which are ultimately all eminations of Mahavairocana (Dainichi Nyorai). These dieites are the Shidaitenno and the Godai myō-Ō, as well as Marishi-ten [Goddess of light], Nitten [Sun god], Bon-ten (Brahma), Ichiji Kinrin Bochto, and so on.

With relation to Japanese esoteric Buddhism [mikkyo], the yang/yō-syllables represent the Shidaitenno (Four Heavenly Kings), with the exception of the “kai” syllable which represents Fudo-myô-o. The yin/in-syllables represents the Godai myô-o. A simple look at the ku-ji and their relation to the prescribed deities shows a very logical pattern. The ku-ji and associated deities form a simple mandara, with Fudō myō-Ō at his rightful and proper place in the center, surrounded by the other four Myō at their respective locations, which comprises the inner sanctum/hall of the mandara. The shidaitenno being of a lower rank/office than the Myō, occupy the outer sanctum/hall of the mandara at their respective positions.

Yô/yang syllables

臨/Rin: Tammon-ten/Bishamon-ten Vaisravana - Skt.]

闘/Tô: Jikoku-ten (Dhrtarastra - Skt.)

皆/Kai: Fudo myô-o (Acalanatha -Skt.)

列/Restsu: Komoku-ten (Virupaksa - Skt.)

前/Zen: Zocho-ten (Virudhaka -Skt.)

In/yin syllables

兵/Pyô: Gonzanze myô-o/Shozonzae myo-o (Trailokyavijaya -Skt.)

者/Shā: Kongō-yaksha myô-o (Vajrayaksa - Skt.)

陣/Jin: Gundari myô-o (Kundali -Skt.)

在/Sai: Dai-itoku myô-o (Yamantaka -Skt.])

Other groupings of the ku-ji include:

[edit]A] Kujisuijaku [Nine Planets][Fuju Shu no. 197]

臨/Rin: Keitosei [descending lunar node], southwest

兵/Pyô: Nichiyōsei [sun], northeast

闘/Tô: Mokuyōsei [Jupiter], east

者/Shā: Kayōsei [Mars], south

皆/Kai: Ragosei [ascending lunar node], southeast

陣/Jin: Doyōsei [Saturn], center

列/Restsu: Getsuyōsei [moon], northwest

在/Sai: Kin-yōsei [Venus], west

前/Zen: Suiyōsei [Mercury], north

[edit]B] Kujihonji [Northern Seven Stars (Big Dipper {Ursa Major})] [Fuju Shu 198]

臨/Rin: Donrōshō/貪狼星; Nichirin Bosatsu; ; [Dubhe; Alpha Ursae Majoris (α UMa / α Ursae Majoris)]

兵/Pyô: Komoshō/巨門星; Gachirin Bosatsu; ; [Merak ; Beta Ursae Majoris (β UMa / β Ursae Majoris)]

闘/Tô: Rokuzonshō/禄存星; Kōmyōshō; [Phecda, Phekda or Phad; Gamma Ursae Majoris (γ UMa / γ Ursae Majoris)]

者/Shā: Monkokushō/文曲星; Zōchō Bosatsu; [Megrez; Delta Ursae Majoris (δ UMa / δ Ursae Majoris)]

皆/Kai: Renjōshō/簾貞星; Ekoshō Bosatsu; [Alioth; Epsilon Ursae Majoris (ε UMa / ε Ursae Majoris)]

陣/Jin: Mukokushō/武曲星; Jizō Bosatsu; [Mizar; (ζ UMa / ζ Ursae Majoris)]

列/Restsu: Hagunshō/破軍星; Kongōshu Bosatsu (Fugen bosatsu) (Samantabhadra -Skt.); [Alkaid (or Elkeid) and Benetnash (Benetnasch); Eta Ursae Majoris (η UMa / η Ursae Majoris)]

Two attendant stars

在/Sai: Gatten; M101 [The Pin Wheel Galaxy] located to the north of Alkaid

前/Zen: Nitten; M51 [The Whirlpool Galaxy] located to the south of Alkaid

[edit]C] Zokusu

Zokusu is a kuji ritual based on Kakuban's formula, in which each of the kuji corresponds to a shuji/bonji/bija. The shuji themselves when placed in order of their corresponding kuji form no logical sentence or statement. But the ritual itself is based on the deity Avalokitesvara [Kan'non bosatsu], as well as the nine deities of the inner sanctum of the Taizo-kai mandara/胎蔵界曼荼羅 (Garbhadhatu)

臨/Rin: Ri

兵/Pyô: Na

闘/Tô: Tan

者/Shā: Sha

皆/Kai: Ku

陣/Jin: Chirin

列/Restsu: Raku

在/Sai: Rau

前/Zen: Ron

Ri-na-tan-sha-ku-chirin-raku-rau-ron

The same ritual goes on to give a list of related Taoist detities [Waterhouse, 1996]:

[edit]C.2]

臨/Rin: Taishi

兵/Pyô: Shujaku

闘/Tô: Bunno

者/Shā: Genbu

皆/Kai: Santei

陣/Jin: Byakko

列/Restsu: Gyokujo

在/Sai: Kyuchin

前/Zen: Seiryu

[edit]D] Shinto deities related to kuji

Lastly, in the late Edo jidai the kuji were practiced by various Shinto schools. And therefore, a set of correlations was developed between the kuji and various Shinto schools and related deities. Below is one such list belonging to a Shinto school in the Yamato region [Waterhouse, 1996]

臨/Rin: Tenshoko Daijingu

兵/Pyô: Sho Hachiman Daijin

闘/Tô: Kasuga Diamyojin

者/Shā: Kamo Daimyojin

皆/Kai: Inari Diamyojin

陣/Jin: Sumiyoshi Diamyojin

列/Restsu: Tanyu Daimyojin

在/Sai: Nittenshi

前/Zen: Marishi-Ten (Marici -Skt.)

As it should be apparent, the kuji are a very adaptable ritual which has, and will likely continue to be, adapted to the local needs of the individual or organization. In so long as the overall structure of esoteric practice is understood, that being the practice of sanmitsu, then the kuji can be adopted to fit almost any need.