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The most celebrated of these religionists were Saicho and Kukai immortalized under their posthumous names of Dengyo Daishi and Kobo Daishi, respectively. The former went to Changan in the train of the ambassador, Sugawara Kiyokimi, in 802, and the latter accompanied Fujiwara Kuzunomaro, two years later.
It was not until the end of the eighth century that Japanese Buddhism rose to a higher level, and the agent of its elevation was Dengyo Daishi, whom the Emperor Kwammu sent to China to study the later developments of the Indian faith.
We might here spy out into that time, which will lie beyond the scope of these lecture; and see the glory of the T'angs begin in China in 618; Corea's one historic age of splendor, in art and also in military prowess, at its highest point about 680; the era of Shotoku Daishi, saint, sage, prince and protagonist of civilization in Japan, from about 580 to 620; the rise of Siam, and of Tibet, into strength and culture and Buddhism, in the first half of the seventh century; then, looking westward, the wonderful career of Mohammed in Arabia, who gave the impetus that rescued civilization first in West Asia and then, when in the thirteenth century a new European manvantara was ready to open, in Europe also: rescued civilization first in West Asia and then, when in the thirteenth century a new European manvantara was ready to open, in Europe also; an impetus which worked on the intellectual-cultural plane until it had brought things to the point where H. P. Blavatsky might come to give things a huge twist towards the spiritual, and where Katherine Tingley might accomplish that which all the ages had been expecting, and the whole creation groaning and travailing to see.
It was not to Dengyo, however, that Japan owed her most mysterious form of Buddhism, but to his contemporary, Kukai, remembered by posterity as Kobo Daishi. The traditions that have been handed down with reference to this great teacher's life and personality reveal one of those saints whose preaching and ministration have bestowed a perpetual blessing on humanity.
From that moment the triumph of Buddhism was secured." *Developments of Japanese Buddhism, by the Rev. A. Lloyd. The doctrine was called honchi-suishaku. Kobo Daishi is the most famous of all Japanese Buddhist teachers; famous alike as a saint, as an artist, and as a calligraphist.
But I suppose we may call Shotoku Daishi the Father of historical Japan; he who, about the end of the sixth century A. D., brought in the culture impetus from the continent. About that time, too, Siam rose to power; and soon afterwards T'ang Taitsong imposed civilization on Tibet. So there you have the 'Altaic' Race; Altaic, as Mr. Dooley is Anglo-Saxon.
But I want to say right here; Kobo Daishi, who founded this monastery in the distant ages and built a temple to his own virtues, may have been a saint, but he was not much of a gentleman!
Then, as Kano still remained silent, he read aloud the beautiful daishi, "A flower having blossomed in the night, the Halls of the Gods are Fragrant." Kano drew a long sigh. "For nineteen years I have mourned her," he went on slowly. "As you know, a son was not given to us. She died at Umè's birth. I could not bring myself to replace her, even in the dear longing for a son." "A son!"
Even while Honen Shonin yet walked in this world, there issued from his body rays of a golden shining, and this, so it is said, hath Kanezane Fujiwara beheld with his own eyes. The people passed it from mouth to mouth that this Honen Shonin was the living incarnation of Doshaku Zenji, or yet again of Zendo Daishi.
The Holy Name of the Buddha of that Boundless Light that shineth into all the worlds of the Ten Regions, and the glory of His Wisdom, destroy the darkness of ignorance in the Eternal Night, thus fulfilling all the desires of men. These three things are expounded unto us by Donran Daishi. First, that faith is not holiness, for faith is not abiding. At one time it abideth, at another it is gone.