Regarding the sources of the Rokudai (six great elements) Setsu explained in the “Sokushin-gi” (Becoming a Buddha in this very Life), so far the metaphor of the godai (five universal material elements), related to the issaichi no gan (knowledge of everything in the universe) of the Godai Setsu and Rokudai Setsu of Kengyo (exoteric Buddhism), and the “Mahavairocana Sutra” and “Jushin Bonsho Gendan” have been discussed. However, in the “aji honpusho” (originally non-arising) verse, among others in the “Mahavairocana Sutra” and the “Guenbon,” the “Sokushin-gi” itself is cited as a source. This narrates when Mahavairocana or Nyorai Buddha himself spoke about the inner realization of his spiritual awakening, but this is shown by the goji no jigi of goji shingon (manzoku issaichi no gan [knowledge of everything in the universe] mei). This goji is arranged in the shintai gokasho of the ascetic in goji imu mikan and is used for the contemplation required for yoga or concentration practice with the Nyorai Buddha; at the same time, it is also divided by godai. This is the Dainichi Shino that contemplates with goji no jigi as inner realization with great consciousness, and this inner realization then becomes the godai. Nyorai Buddha’s establishment of hokai or the underlying principle of reality in the “Mahavairocana” and “Dainichikyosho” is to cause the rokudou (six realms) zuirui no mi (keshin [embodiment]) to appear, but Kukai interpreted it as the establishment of the world itself and converted it to sekai no nou and hokkai taisho (the essence of the dharma realm).
