In the secluded regions of northern Japan, a remarkable practice known as sokushinbutsu, or self-mummification, unfolded from the 1200s until the 19th century. This tradition, originating in India or China centuries earlier, involved individuals immuring themselves in underground stone chambers, awaiting their own demise while striving to achieve enlightenment. Sokushinbutsu allowed these dedicated pracтιтioners to become Buddhas in their very bodies, transcending mortality even while alive. This article delves into the tribulations faced by the ascetics who embraced this extraordinary process and explores the tales of their remarkable journeys.
The Ascetic Training Ground: Senninzawa
The ascetics who embarked on the path of self-mummification often trained in a location known as Senninzawa. The name itself carries a symbolic meaning: “sennin” refers to “otherworldly humans,” while “sawa” translates to “mountain stream.” This suggests that those who aspired to become living Buddhas underwent their rigorous training in a mountainous area near a flowing stream—an environment conducive to spiritual cultivation.
In the tranquil embrace of Senninzawa, surrounded by majestic peaks and the gentle melody of the mountain stream, the ascetics delved into a life of profound discipline and introspection. The rugged terrain challenged their physical endurance, while the soothing sound of flowing water served as a constant reminder of the impermanence of existence.
The ascetics engaged in rigorous meditation practices, enduring long periods of isolation and deprivation. They embraced a minimalist lifestyle, renouncing worldly possessions and material comforts. The austere conditions of Senninzawa became a crucible for their spiritual transformation.
Under the guidance of experienced masters, the ascetics honed their mental forтιтude and sought to transcend the limitations of the human form. They immersed themselves in deep contemplation, striving to dissolve the boundaries between the physical and the spiritual realms. The flowing stream mirrored their relentless pursuit of inner purification, washing away the impurities of the mind and body.
The harmonious coexistence of the mountain and the stream symbolized the delicate balance between strength and serenity, resilience and surrender. In the solitude of Senninzawa, the ascetics communed with nature, seeking profound insights and awakening to the profound interconnectedness of all living beings.
Markers of Accomplishment: The Tribulations of the Sennin
Within the training grounds of Senninzawa, markers of accomplishment stand as testaments to the perseverance of the ascetics. Some of these markers, weathered by time, bear inscriptions that are now illegible. However, others recount the tales and achievements of the dedicated pracтιтioners. Notable examples include Zenkai, who abstained from cereals in Shimekake for over 1,000 days before pᴀssing away, and Unkai, who secluded himself within Yudono shrine for nearly 25 years, devoting himself solely to meditation.
Another figure, Tetsuryukai, endured over 1,000 days of asceticism in the mountains. He even went so far as to self-inflict the removal of his left eye, praying for a cure for the rampant eye-illness in Edo. Tragically, Tetsuryukai fell ill during his journey to become a living Buddha and pᴀssed away. Contrary to the customary burial of self-mummifiers, he was interred like any ordinary person, his memory fading into oblivion. However, his story did not end there.
The Mysterious Resurrection
Tetsuryukai began to appear in the dreams of two individuals: Maruyama, a man from Churen Temple, and Tojiro, a charcoal dealer. Troubled by the persistent nightmares, they resolved to retrieve Tetsuryukai’s body. Under the cover of night, they exhumed the remains and transported them to Kannon Hall in Nanokamachi, Tsuruoka Prefecture.
There, they carefully removed the viscera before embarking on a perilous journey of over five ri (approximately 20 kilometers) across treacherous mountains to Churen Temple. At the temple, Tetsuryukai’s body was suspended from the ceiling and left to dry, following a practice similar to that of other revered monks.
The tales of sokushinbutsu, the living Buddhas who pursued self-mummification, offer a glimpse into the extraordinary lengths individuals were willing to go in their quest for enlightenment. The trials faced by the ascetics at Senninzawa and the resurrection of Tetsuryukai’s body remind us of the devotion and spiritual dedication that shaped their lives. Sokushinbutsu stands as a testament to the human spirit’s unwavering pursuit of transcendence, even in the face of mortality itself.
