Kakuban - Shingon Texts

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Transla tor's Introduction

This Introduction first discusses The Mitsugonin Confession, composed circa 1136 C.E., followedby a doctrinal analysis ofThe Illumi-nating Secret Commentary on the Five Cakras and the Nine Sylla-bles, composed around 1142 C.E. The first commentary givesbiographical data onKakuban (1095-1143), the author ofboth thesetexts, and puts into historical perspective the origin and content ofthe Mitsugonin Confession. The Illuminating Secret Commentary onthe Five Cakras and the Nine Syllables is a pivotal work of Kakuban. It was written at the end of his l ife, and presents the culmination ofhis religious views, teachings, and practices.

The Mitsugonin ConfessionThis introduction gives a brief biography ofKakuban and discussesthe circumstances surrounding the composition of the Mitsugonintext on the confession and repentance oftransgressions.

Kakuban, ex post facto founder of the Shingi ("New Doctrine")Shingon school, was born in Hizen no kuni (present-day Saga andNagasaki prefectures), Kyushu. His infant name was Yachi Tosemaro and he was the third of four children. His mother was aTachibana and his father, Isano Heiji Kanemoto, issaid to have beena local manor administrator. When his father died, Kakuban, thenthirteen years old, took the tonsure along with his three brothersand mother.

He became the disciple of Kanjo of the Jojuin. This templebelonged to the Ninnaji, the temple that had dominion over the territory ofKakuban's birth. In 1108Kakuban traveled to the KOfukuji;there he studied the Abhidharmakosa and Yogacara philosophywith

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Tokugyo for three years. In 1110 he returned to the Jojuin and wordained by his teacher, Kanjo, taking the name ShOgakubO Kakasban. (ShOgakubOmeans "the lineage ofthe perfectly enlightened" andKakuban means "the enlightened va7J7,";ban" is a transliteration ofthe Sanskrit syllable va7J7"he seed-syllable ofMahavairocana in theVajradhatu MaI).Q.ala).Kakuban then returned to Nara and for thenext two years studied Madhyamika philosophy with Kakuju of theTodaiji as well as Yogacara philosophy and Avatarpsaka doctrine.

At the age of eighteen, in 1112, Kakuban undertook the prayogapractice of the eighteen rites (juhachido kegyo) under Kanjo's guidance. At this t ime Kanjo became the chief abbot ofthe Toji ( the administrat ive headquarters of the Shingon sect) and received the supportof Emperor Toba (r. 1107-1123).

At age twenty Kakuban for the first time went to Mount Koya(Koyasan), the center of Shingon Buddhism. There he encounteredShoren, who was a besshosei, i.e., a member of a hijiri group onKoyasan that jointly practiced Esoteric Buddhism and the nembutsu.By the middle of the Heian period nembutsu practice had greatlyinfluenced Koyasan and three groups had emerged there: the gyonin(ascetics), the hijiri (itinerant lay practitioners), and the gakuryogata (scholars). The gyonin took charge of esoteric rituals and theascetic mountain practice. The hijiri fostered the Pure Land faith,managed the disposal of the ashes of the dead, and they also wandered throughout the country popularizing Koyasan. The gakuryogata specialized in Shingon doctrinal studies.

Kakuban first stayed in ShOren's quarters and in the followingyear went to live with another hijiri named My6jaku. For the nexteight years Kakuban lived on K6yasan. He learned the gumonji pract ice from My6jaku and practiced it himself eight t imes. Typically thispractice involves chanting the mantra of the bodhisattva Aka-sagarbha one million times over a period of one hundred days. The practice is based on the Kokuzogumonjinoho (T. 20, No. 1145) translatedby Subhakarasirpha. This work is thought to have been introducedinto Japan by the Japanese monk D6ji (d. 744 e.E.) of the Daianji inNara, and the recitation practice was probably transmitted to Kukai

bY Gonzo. Like Kukai, Kakuban undertook this practice many timesduring his short life. This practice is still orally transmitted today.Later, at the age of nineteen, Kakuban also received initiations intothe Vajradhatu and Garbhadhatu MaI).Q.alas. In 1121, Kakuban leftJ{6yasan and received the ficfirya initiation (denbi5kanjO) ofthe Hirosawa branch of Shingon Buddhism from his master Kanjo at theJ5juin. He also later received Ono branch initiat ions from Gengakuof the Daigoji.

At thirty-two Kakuban planned to establish on K6yasan the Denb6in as a place to revive the Shingon school. He hoped to accomplishthe following: 1) unite the Ono and Hirosawa branches of the Shingon school, which had developed after Kukai's death; 2) reemphasizethe joint cultivation of study and practice (perhaps to counter thegakuryo gata, who tended to emphasize study at the expense of practice); and 3) assimilate the burgeoning Pure Land faith within theShingon school by arguing that Amida was just another aspect ofMahavairocana. He also planned to start up again the denbi5e, a special gathering of monks for the study of Shingon doctrine thought tohave originated with Kukai at the Takaosanji. By emphasizing thenembutsu practice during an age when the theory of mappo wasprevalent he also sought to appeal to the needs of the populace andgain their economic support . Not until 1130, however, did Kakubanreceive sufficient support from the former emperor Toba (who hadsupported Kakuban's teacher Kanjo) to complete construction oftheDenbOin (also called the ShodenbOin). Thirty-six scholar-monks tookup residence there. From this time he also gained the support of thefarmers around Mount Negoro.

Kakuban also built the Mitsugonin on K6yasan as a nembutsu hall,and the DaidenbOin. The latter was later moved to the site of theHofukuji, built in 1087, on Mount Negoro after Kakuban's death.Hofukuji and its manors had been donated to Kakuban by the formeremperor Toba in 1132. According to a government tally in 1134, thesetwo temples were official ly recognized as prayer temples for the imperial family. Kakuban assumed the post ofchief abbot ofthe DaidenbOinand both temples became centers for Shingon studies. One hundred and

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sixty-onemonkswere in residence at the Daidenb6in and thirty-seven(fifteen ofwhom were hijiri) resided at the Mitsugonin.Opposition to Kakuban from the Kong6buji on K6yasan spread

when Tobadonated sevenmanors forthe functioningofKakuban's den-Me,ofwhich twohad originally belongedto Koyasan. This act incensedthe Kongobuji group, who had thereby lost economic support. Theywere opposedtoKakuban's associationwith the hijiri and hisnewfoundstatus as head ofthe DaidenbOin,especiallyas hewas an outsider withties to the former emperor. In the sixth month of 1134 they issued adeclaration denouncing the activities ofthe DaidenbOin,which, theyargued, usurped the privileges ofthe Kongobujiand politicallydividedthe management ofKoyasan. The party to this statement, which wassigned by two hundred and six monks, was headed byRyozen.

In the twelfth month of1134,Jokai ofthe Daigoji ,who as headofthe Tojiwas also chief abbot ofthe Kongobuji through an imperialdeclaration, resigned his post. The chief abbot of the DaidenbOinKakuban-was then declared head ofthe Kongobuji. Although thepetition ofthe Kongobujigroup had failed, there was continuing opposition to Kakuban's appointment, which was correctly interpreted asa sign that he was planning to make Koyasan independent from themanagement ofthe Toji. Kakuban resigned both posts in the secondmonth of 1135and retired to the Mitsugonin. The posts were transferred to Shinyo.The post ofadministrator ofthe Kongobujiwas takenfrom Ryozen and given to Kakuban's disciple Shine. Due to opposition from the Kongobuji and Toji parties, however, in 1136 the former emperor Toba dismissed Shine.

In 1136 the Kongobuji leaders were plotting to have Kakubanmurdered. Kakuban began a one thousand-day gumonji practice inthe Mitsugonin, and it was around this t ime that he composed theMitsugonin Hotsuro Sangemon (The Mitsugonin Confession), a versetext in forty-four stanzas with seven characters in each.

Upon entering the gumonji practice, Kakuban issued five stipulations to his followers, including an exhortation to protect the meditation hall where he was performing the practice. (There is alsoextanta written oath byMinamoto noTameyoshi, dated 1140, to protect the

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oenboin.) During Kakuban's self-imposed internment, relationsbetween the Mitsugonin and the Kong6buji steadily worsened. In thetwelthmonth of 1140,the Kongobujidispatched warriors whoattackedd destroyed both the Mitsugonin and the DenbOin.It is not knownnwhether or not Tameyoshi's troops actually intervened to protectJ{akuban,but Kakuban and his followersmanaged to escape toMountNegoro.Shortly thereafter, in 1143, Kakuban died there.Later some seven hundred monks ofthe DenbOintook up residenceat Mount Negoroand founded the Shingi-Shingon school,whichlater split into the Chizan and Buzan branches. This schooldifferedfromthe Kogi("OldDoctrine")Shingonschoolin advocatingkaji seppi5(preachingofthe Dharma bymanifestations ofMahavairocana) insteadofhosshin seppi5 (direct preaching ofthe Dharma byMahavairocana).Kakuban was posthumously named KogyoDaishi ("Great Master WhoRevived the Teachings") in 1690 by Emperor Higashiyama.

The rituals ofthe Shingi-Shingon schoolare called the denMin-ryu. Today the brief Mitsugonin Co~fession is recited in the dailyservices ofShingi-Shingon temples throughout Japan. Self-explanatory and filledwith a deeply felt sense ofcontrition, this work is considered especially poignant since it is thought to reflect the actualconditions ofmonastic life on Koyasan during Kakuban's lifetime.

The Illuminating Secret CommentaryHistorically this commentary by Kakuban is important for severalreasons. First, it is a work assimilating the Shingon and Pure Landschoolsfrom the standpoint ofthe Shingon teachings established byKilkai. It reflects how strong the influence of the Pure Land faithwas in Kakuban's day, and as wellKakuban's ownunderstanding ofthe Pure Land faith. In the introduction of this commentaryAmitabha, representing discriminative wisdom, appears as the sa1'J1-bhogakaya ofthe dharmakaya Mahavairocana, and Kakuban arguesthis is the same in essence as the latter. Likewise, the Western Paradise is the same as the palace ofMahavairocana, i .e., the Vajradhatu and Garbhadhatu Mat:J.c;lalas.econd,Kakuban explains in clearoutline what practices he taught lead to Buddhahood in the present

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body. These clearly combine Pure Land and Shingon practices andare based on those already transmitted byKukai. For example, thimportant visualization of the eight hri:lL-syllable malJq,ala (hri:lLi:the seed-syllableofAvalokitesvara andAmitabha) at the end ofChap.ter II can betraced to Kukai's Sahoshidai (also called Amidashidaior Muryi5jiishidai, in the Teihon Ki5bi5Daishi zenshii).

It is significant that Kakuban argues that attaining enlighten.ment in one's present body through esoteric practices is the sameultimately as being born in the Western Paradise through chantingAmitabha's name. Kakuban claims in this work that he has in factalready attained enlightenment and birth in the Western Paradise ,and his sole purpose in writing this commentary is to indicate howothers can too.

The five cakras in the title refer to those ofthe head, face, chest,stomach, and lowerlimbs oftheyogin's body,correlated with the FiveBuddhas, five wisdoms, etc. The nine syllables refer to the nine-syllable mantra ofAmitabha: OTJ? a mr ta te je ha ra hiiTJ?.By chanting this mantra, Kakuban argues, enlightenment can beattained inone's present body-an enlightenment represented by the fivecakras.Kakuban argues the person in the flesh can attain Buddhahoodthrough purification and various practices.

Third, this work is an extraordinary example ofthe assimilationofChinese Taoist teachings and Shingon teachings on the constitution ofa human being. The fiveChinese elements, fiveinternal organs,five Chinese gods, planets, and so on are correlated with the fiveBuddhist wisdoms, five Shingon elements (excluding the sixth, consciousness), etc. Such correlations are typical of Tantric writings.Different orders ofreality are ultimately always interrelated. Finally,this work is wellknown for its brief mention ofa fifth dharmakaya,the dharmadhatukaya. This doctrinetoo can be traced toKUkai'swritings and alsoto other sutras Kakuban quotes. (See, for example, theend ofKUkai'sHizi5hoyaku [The Precious Key to the Secret Treasury,pp. 133-215 in this volume],where he writes that the dharmakayaMahavairocana resides in his palace accompanied by his four companions the four dharmakayas.)

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In the collophon to this work Kakuban describes how a vision ofbis teacher Kyojin appeared to him after he ~sh~d writing t~e comentary. Kyojin died in 1141. As Kakuban dIed III 1143, thIS work;obablY was composedlate in Kakuban's life and thus reflects hismature thought.Kakuban divides the commentary into an introduction and thefollowingten chapters:Chapter I. Selecting the Teaching in Which the Provi-sional and Absolute Have the Same Meaning. In this sectionKakuban discusses ten stages in the development ofthe mind. Hiscommentary is clearly based on Kukai's Benkenmitsunikyi5ron (Onthe Differences between the Exoteric and Esoteric Teachings, pp. 15-61in this volume), Jiijiishinron (Ten Stages in the Development of theMind, T. 79, No.2425) and the aforementioned Hizi5hoyaku. Exotericand Esoteric Buddhism also are contrasted in numerous ways.

Chapter 11.Correctly Entering the Esoteric ShingonTeaching.This isthe longest chapter in the commentary and involvesa detailed explanation ofthe fivecakras and nine syllables. Kakubandivides this section into two parts. The first part on the brief interpretation ofthe meaning ofthe syllables is further divided into twosections: 1)a section on the meaning ofthe mantra letters alLv i rahiiTJ?khaTJ?-a mantra of Mahavairocana in the GarbhadhatuMaJ:.lQ.ala.hese five syllables are correlated with five elements, FiveBuddhas, five organs, etc. (pp. 272-92); 2) a section on the nine-syllable mantra given above (pp.292-301). The secondpart onthe allencompassing dharmadhatu dharmakaya (pp. 301-4) is divided intoa section onKakuban's dharmakaya theory and an esoteric practice.The latter involves visualizing a malJq,ala ofAvalokitesvara who isclearly equated with Mahavairocana. TheofferingVajrasattvas foundin the Vajradhatu MaJ:.lQ.alare found in the outer courts surrounding Avalokitesvara.

Kakuban quotes Subhakarasirpha as saying the repetition ofthemantra alL vi ra hiiTJ?khaTJ?leads to innumerable virtues. Kakubanclaims it leads to enlightenment. These five syllables are correlatedwith the fundamental five elements ofthe Shingon school (excluding

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the sixth, consciousness);he FiveBuddhas (Mahavairocana Aksobhy. aRatnasambhava, Amitabha, and Amoghasiddhi respectively); the fiv~colors yellow, white, red, black, and blue; five organs (liver, lungSheart, kidneys, spleen); five Chinese elements (wood, metal, fire'water, earth); and soon.The repetition ofthese five syllablesis claimedto rid the above organs of disease and lead the yogin to enlighten_ment in the present body. Repetition ofthis mantra reveals the tenstages of the mind as well. Kakuban lists several traditions in thischapter: Subhakarasirpha's tradition of correlating the five-syllablemantra ofMahavairocana in the Garbhadhatu MaJ:lc;lalaa, vi, ra,h a, k ha ); Amoghavajra's tradition of correlating the same (but hegives the syllables a , v i, r a h aTfL , kh aTfL ); the correlations of the fiveseed-syllables ofthe Five Buddhas of the Garbhadhatu (a ii am ahJ J .,iiTfL/:t), etc. Kakuban discusses individually one mantra ofMaha-vairocana: a, vaTfL,raTfL, haTfL,khaTfL.He also explains the seed-syllables ofthe fivewisdomsand Five Buddhas ofthe Vajradhatu (vaTfL,hiiTfL,tra/:t, h1i/:t, and aM in relationship to Chinesegods, specificinternal organs, Buddhist deities, planets, colors, and soon.Chapter Ill. Obtaining Unequaled Virtues.Kakuban statesthat the three mysteries practiced only in the Shingon schoollead toinnumerable virtues.

Chapter rv. Cultivated and Self-perfected Secret Practices. In this chapter Kakuban specifiesthe virtues obtained throughthe practice ofthe three mysteries.Chapter "V,Briefly Cultivating One Practice and Perfecting Many [Practices].Kakuban briefly argues that the practice ofchanting just one mantra, forming just one mudrii, and practicing onesamiidhi does not mean one cannot attain enlightenmentnow. Even though the Shingon school teaches numerous practices,one alone can be sufficient for reaching the Western Paradise.

Chapter VI. Realizing the Three Highest of the NineStages of Birth in the Pure Land. Kakuban enjoins the practitioner to recite Amitabha's nine-syllable mantra soas to enter theWestern Paradise in the present life and/or after death. He describesthe direct causes for birth there and gives numerous examples of

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fatUOUSigures like Nagarjuna, Dharmapala, Chih-i, etc., who wereborn in the Pure Land.Chapter VII. Understanding Demons and Their Pacification. Kakuban discusses four types ofdemons: the subjects ofMara,heretics, evil demons, and evil spirits. All, in general, obstruct theyogin in practices leading to enlightenment. Toovercomethese Kakuban advises their pacification through the recitation ofdhiira1}-is. Heexorts the reader to realize all demon worlds are only the dharmadhiitu.Chapter VIII. Attaining Buddhahood and Practicingthe Uncommon in the Present Body.Kakuban outlines fourpractices for attaining enlightenment in one's present body.He takesthe stance that the practice of one mystery can lead to enlightenment because all three are interrelated. Through the mysteriousempowermentgained through the practice ofonemystery the benefitsofthe other two are achieved.

Chapter IX. The Differences of People ConvertedAccording to Their Faculties. Kakuban says those converted toShingon are generally oftwo types: Those who are born in the PureLand in their present bodyand those born there after death. He further distinguishes between those endowed with great and small faculties, and ofthese between the keen-witted and the dull-witted. Hegives a clear outline ofthe practices suited to each category ofperson.Kakuban lastly specifieswhat actions and attitudes prevent birthin the Pure Land.

Chapter X.Giving Questions and Answers and Resolving Doubts.Kakuban presents miscellaneousquestions and answers.He reasserts his claimthat chanting Amitabha's nine-syllable mantraorMahavairocana's five-syllable mantra leads to birth in the PureLand. He claims the practice ofthe three mysteries and realizationofthe dharmadhiitu are hard tofathom and profound yet not beyondthe reach ofthe exoteric Buddhist practitioner. He exhorts monks ofthe Esoteric Buddhist tradition: "Donot conceal yoga from the exoteric person."

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The Mitsugonin ConfessionWe repent the transgressions wehave committed from 53b

beginningless time, bound by illusions.We have unceasingly acted against the Dharma in acts of

body, speech, and mind.Doing wrong, we have committed countless evil deeds.Miserly with precious valuables, we have not practiced

generosity (dana-paramita).Willful in mind and self-indulgent, we have not observed

the precepts (sila-paramita).Frequently given to anger, we have lacked patience

(k!janti-paramita). Often lazy, wehave not striven(virya-paramita).

With our minds and thoughts scattered, we have notpracticed meditation (dhyana-paramita).

With our backs to [true] reality, we have not endeavoredto cultivate wisdom (prajfia-paramita).In these ways, we have continually abandoned thepractice ofthe sixparamitas. We have, therefore,created karma that causes transmigration in the threerealms ofsuffering (the realms ofhell, hungry ghosts,and animals).

We call ourselves bhik!jus, but in effectwe have defiled thetemples. Weappear to be srama~as, yet we haveaccepted gifts from lay followers.

The Vinaya vowswemade are forgotten and broken, 53cand the rules we should study have been abandoned andeven detested.

We have felt noshame in desiring the things the Buddhasabhorred, and we have not hesitated to dothat whichthe bodhisattvas struggled and suffered to avoid.

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Tne IVIHsugonln L;OnleSSlOn

Wehave passed the years aimlessly, being frivolous inour actions and speech, and we have spent the daysflattering and deceiving others.

We have not heeded the words ofgoodfriends and wehavebeen intimate with fools.We have not devoted ourselves to cultivating goodqualities

and we have perpetuated bad actions.Hoping to obtain benefits, we have lauded our own virtues.We have been envious ofthe virtuous deeds ofothers.Seeing ignoble persons, we have become arrogant. We havebeen covetous ofthe wealth and abundance ofothers.Hearing ofthose who are impoverished, wehave been

disinterested and felt abhorrence. Intentionally orinadvertantly, wehave taken the lives ofliving beings.

Openly or secretly, we have stolen others' valuables.Purposefully or not, we have committed impure deeds.

We have continued to commit the four evil [acts] ofspeech(lying, duplicity, slander, and exaggeration) and thethree evil [acts] ofthe mind (greed, anger, andignorance).

Contemplating the Buddha, our minds have been disturbedby attachment [to the world]. Reading the sutras, wehave misunderstood the words.

When we have tried to cultivate goodroots, wehave tendedto adhere to their [outer] form [only]. Thus we haveproduced the causes ofcontinual rebirth in samsara.

Aware or unaware, in walking, standing, sitting, and lyingdown, we have committed countless transgressions suchas these.Now each ofus deeply reflects upon and confesses our

transgressions toward the Three Jewels (Buddha,Dharma, and Sangha).

Have compassion and pity on us so that these transgres-sions may be eliminated. We sincerely confess and fullyrepent our transgressions.

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On behalf ofall living beings ofthe dharmadhiitu whohave transgressed in the perpetration ofimpure acts ofbody, speech, and mind,

We completely regret and fully repent these transgressions.May all beings be spared from suffering the adverseresults ofthese impure actions.

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THE ILLUMINATING SECRET COMMENTARYON THE FIVE CAKRAS AND THE NINE SYLLABLES

Also called The Secret Meditation on Rapid Enlightenmentand Birth in the Pure Landby

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Introduction

Considered secretly, the fourteen mar4alas (i.e., the five cakras lla13and the nine syllables)are the inner realization ofLordMahavairo-cana, the essence ofthe Bhagavat Amitabha, the universal gateofgreat enlightenment in the present life,and the One Vehicle ofrebirth after death in the Pure Land. Why?

Those who for one moment see and hear [about a mar4ala]at tain in this li fe a vision of the Buddha and hear the teaching.Those practicing one meditation and one recitation realize in thepresent body freedom from pain, and they experience happiness.How much more soif one is faithful and pure and practices zealously!This isto grasp in the palm ofthe hand the enlightenmentand realization ofthe Tathagata Mahavairocana and to rely onchanting for birth in the Pure Land ofSugata Amitabha. This isthe virtue ofchanting. How much more is the virtue ofcontemplating reality!

In Exoteric Buddhism, Amitabha exists apart from Sakyamuni. In Esoteric Buddhism Mahavairocana is the Lord ofSukhavati ( i.e. ,Amitabha). One should know that the pure lands in theten directions are all one Buddha land for conversion. All Tathagatas are all Mahavairocana. [Maha]vairocana and Amitabha havethe same essence but different names. Sukhavati and the LandAdorned with Mysteries are different names for the same place.

Through the supernatural power and virtue ofdiscriminativewisdom (pratyauekfja-jiiiina), the form ofAmitabha appears on thebody ofMahavairocana. If one fully attains such a visualization,then aboveone, one surpasses allBuddhas, bodhisattvas, and sages,and below one, down to the eight deities, the deuas, dragons,demons, and so on, there is nothing that is not the body of the llbTathagata Mahavairocana. In opening the gate ofthe fivecakrasone reveals the suabhiiuakiiya (suabhiiua-dharmakiiya). In erect-ing the gate ofthe nine syllables one indicates the saTJ1-bhogakiiya

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ofbliss. One already knows that the two Buddhas are the same.How,in the end, could there be a difference between wise ones?[Amitabha's Land of]Tranquil Refreshment and the Tusita Heavenare the habitudes ofthe same Buddha. [TheLand] Adorned withMysteries and the Lotus treasury are the lotus dais of the undivided mind. How unfortunate that the ancient masters shouldquarrel about the difficulty or ease ofattaining the Western Paradise. Howfortunate that here and now I have attained birth inthat paradise! Moreover, the meaning of giving this secret commentary liesin just this. The difficultrealm ofthe Pure Land mustbe made discernible, nothing more!

Now,briefly, there are ten chapters in this Shingon commentary: 1)a chapter on selecting the teaching in which the provisional and the absolute have the same meaning; 2)a chapter oncorrectly entering the esoteric Shingon teaching; 3) a chapter onobtaining unequaled virtues; 4) a chapter on cultivated and selfperfected secret practices; 5) a chapter on the brief cultivation ofone practice and the perfection ofmany; 6)a chapter onrealizingthe three highest of the nine stages ofbirth in the Pure Land; 7)a chapter on understanding the demons and their pacification; 8)a chapter ontrue practices, or attaining Buddhahood in the present body;9) a chapter on the differencesofpeople converted according to their faculties; and 10) a chapter ongiving questions andanswers and resolving doubts.

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Chapter ISelecting the Teaching in Whichthe Provisional and the AbsoluteHave the Same Meaning

Ifone wants to enter this supreme esoteric nondual Mahayana andits practice, one must first generate a mind ofprofound insight(prajfiii). Then later one must cult ivate the practice ofthe threemysteries (body,speech, and mind).If a man orwoman ofgoodfamily enters this teaching a little, then the eighty-four thousand troopsofdelusion are commanded as one and subdued. One hundred andsixty reckless rebels are led as followersand busy themselves doingwhat one tells them todo.The many mountains ofthe four oreightprecepts (not to kill , steal, and so forth) rock with the wind. Thenumerous oceans ofthe three or fiveobstructions (of defilements,acts, retributions, and soforth) are destroyed by the waves. Basedonthis, the deeds and bonds ofsamsara are resolved in a moment.The causes ofthe sea ofsamsara and suffering are destroyed in aninstant. In addition, the wildwinds ofthe fivetypes ofvicissitudes(fundamental ignorance, birth, existence, old age, and death) arenot exhausted but themselves cease. The causeless (animitta)enlightenment ofthe three families (Buddha, Lotus, and Vajra) isnot sought but is immediately obtained. Howcouldthis not be wonderful and pleasant? Such profound ideas based on sutras and commentaries explain the meaning ofthis mind. Verses say,

Select the provisional and absolute mountain path oftheBuddha vehicle.To discard the inferior and seize the superior is called the

excellent meaning.Discern the places with shallow or deep seas of doctrine.Not promoting false tenets is called insight (prajiiii).

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lle

The suabhiiua-dharmakiiya, Lord Vairocana, all thenirmii7}akiiya Buddhas working for others,

The marvelous and virtuous Vajrasattva, the ancientBuddhas, the bodhisattva Nagarjuna, and soon,

These nirmii7}akiiya Buddhas and bodhisattvas differentiate and expound the sutras and commentaries that havebeen explained.

If one wants quickly to realize Buddhahood, then one mustpractice on the basis ofthis mind.

Question: Howmany Buddhist paths are there? Howmany areprovisional and how many are absolute? Which are shallow andwhich are profound?

[Answer:] Verses ("The Ten Minds") say,The strange goat fundamentally is absorbed in evil.The foolish child who fasts begins to cultivate virtue.The infant, without fear, seeks heaven.Only skandhas and no ego-this is the sriiuakayiina.The castle ofthe pratyekabuddhas uproots the seeds ofkarma.The Mahayana committed to others is the house ofthe

Yogacara (Fa-hsiang) school.The enlightened mind ofnonarising is the Madhyamika

(San-Iun) school.The palace ofthe Lotus [Sutra] is the one path ofnon

existence.The absolute absence ofa self-nature is the teaching oftheAuataTfl-saka [Sutra].

This Shingon teaching is adorned with the mysteries.The former nine stages ofthe mind are called shallow and

provisional.The final, undivided mind ofthe Buddha is called the

profound and absolute.Although each is called a marvelous realization, they arenot the absolute Buddha.

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What truth is there in the moon in the water?Moreover, although they are called the mature teaching,

all are imperfect vehicles.There isno truth in the bubbles onthe lake's surface.The gradual paths from the shallow to the profound arethe successive stations ofdiscarding the inferior and

seizing the superior.Question: What is the difference between the Buddha ofthe

former nine types ofteaching and the deity ofthe final, single typeofShingon realization?

[Answer:] Verses say,The exoteric Buddha is both ignorant and not illuminated.The esoteric Buddha exhausts delusion without remainder.Exoteric Buddhism is the explanation of the saTfl-bhoga-

kiiya and the nirmii7}akiiya.Esoteric Buddhism is the explanation ofthe one dharma

kiiya Buddha.Exoteric Buddhism creates a teaching in accordwith thethoughts of others.Esoteric Buddhism is classified as the teaching in accordwith [Mahavairocana's] ownthoughts.

Exoteric Buddhism is an expedient, provisional teaching.Esoteric Buddhism is the absolute, fundamental, and final

teaching.Exoteric Buddhism spends three kalpas attaining Buddha-hood.Esoteric Buddhism in a singlelifeperfects the Buddhist path.Exotericism explains one or two dharmakiiya names.Esotericism, in brief, has four or fiveand at length

innumerable [dharmakiiyas].Exotericism seems to explain the secrets ofjust one half,

noumena,Esotericism explains both secret aspects, noumena and

phenomena.

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Exotericism seems to explain the meaning ofthe precepts;Esotericism concurrently explains in detail the virtues

expressed by the precepts.Exoteric Buddhism is said to be the teaching that explains

[Buddhas and living beings] as separate.Only Shingon explains the samadhi [ofthe union ofthe

Buddha and living beings].Exoteric Buddhism teaches that causes can be explained.Shingon teaches that results can be explained.In Exoteric Buddhism there are various causal seas of

practice.In Shingon there is the perfected sea ofvirtue.Exotericism explains the foundation of an undivided-mind

reality.Esotericism explains the principle of the equality of the

three mysteries.Exoteric Buddhism does not explain the undivided mind of

everything.Esotericism explains innumerable individual minds.Exotericism does not explain countless realities.Esotericism explains the principle of Indra's compound net.Exotericism makes principle the basis of all forms.Esotericism explains indestructible form to be principle.Exotericism explains that principle decidedly lacksexpression.Esotericism explains that principle has countless

expressions.In Exoteric Buddhism the dharmakaya does not explain

the teaching.In Esoteric Buddhism four bodiesalike explain the teaching.Exotericism explains that the four universal vows(to save

all living beings and soon)exhaust practices and pledges.Esotericism establishes five vows as practices and pledges.In Exotericism the dharmakaya is one and without retinue.

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Esotericism provides for four types ofdharmakayacompanions.In Exotericism the Buddha of principle and wisdom doesnot benefit living beings.

In Esotericism, in the three times, living beings are alwayssaved.

Exoteric Buddhism realizes the principle of a single reality.Esotericism realizes untold, countless principles.Exotericism posits serious impediments soone does notrealize Buddhahood.In Esotericism, though there are impediments one always

realizes Buddhahood.In Exotericism, without a profound contemplation there isno attaining Buddhahood.

In Esotericism, by merely intoning a mantra one alsoachieves Buddhahood.Exotericism is the teaching ofbodhisattvas and humanmasters.Esotericism is the teaching ofthe four types ofdharmakayas.Exoteric Buddhism is the rise and fall ofthe true teaching

(True Dharma), its semblance (Imitative Dharma), anddecay (Latter Dharma).

Shingon is the eternal and unchanging teaching.Exoteric Buddhism is the teaching ofbirth through direct

and secondary causes.Esoteric Buddhism is the teaching ofthe truth itself.Exoteric Buddhism explains one topic with many names

and phrases.Esotericism incorporates many meanings in the principle

of one syllable.Exoteric Buddhism is the teaching ofthe sa'ltbhogakaya

and the nirmal}-akaya.Esoteric Buddhism is the teaching ofthe dharmakaya for

its ownenjoyment.

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268

Exotericism explains the theory ofone principle and manyphenomena.Esoteric Buddhism is the teaching of [all phenomena]together being alike but different.Exoteric Buddhism is the teaching that explains just a

little the features ofa syllable.Esoteric Buddhism is the principle ofthe feature and

meaning of a syllable.Exotericism does not explain the four seals (mudriis, i.e.,

mahii-mudrii, samaya-mudrii, dharma-mudrii, andkarma-mudrii); Esotericism does.Exotericism does not explain the five stages ofattaining

enlightenment (pafi.ciikiiriibhisa7[Lbodhikrama);Esotericism does.Exotericism does not explain the five wisdoms; Esotericismdoes.The six elements of Exotericism are shallow; in Esotericism

they are profound and extensive.Exotericism obscures the three mysteries; Esotericismclarifies them.Exotericism obscures the three families; Esotericismmasters them well.Exotericism neglects both worlds (Garbhadhatu and

Vajradhatu); Esotericism alone explains them.Exotericism doesnot have the theory ofattaining Buddhahood with one visualization.Exotericism is not the teaching of attaining Buddhahoodby visualizing syllables.Exotericism doesnot have the theory ofattaining Buddhahood by forming mudriis.Exotericism reveals a Buddhahood first attained five

hundred kalpas (eons) ago.Esotericism teaches a path of perfection, originally unborn.

The above differences are called the excellent meaning.

Chapter 11Correctly Entering the EsotericShingon Teaching

This has three components: the practice ofthe mystery ofthe body,the practice ofthe mystery ofspeech, and the practice ofthe mystery ofmind. The practice ofthe mystery ofspeech has itself threesections: mantra recitation, visualization of[the forms of] the syllables, and realization of the syllables.Mantra recitation is the recitation ofthe mantras with care,since mistakes in the phrases are not allowed.Visualization ofsyllables means that one visualizes the form of each syllable of themantras. For instance one visualizes [the form of] the syllable 07[Lon the tip of the nose, and in the latter watch of the night oneattains enlightenment. Realization of the syllables means realizing the true meaning ofeach syllable.

There are also two parts to the teaching on the realization ofthe meaning ofsyllables. The first is the brief interpretation ofthe 12bmeaning ofeach syllable. The second is the teaching on the allencompassingdharmadhiitu dharmakiiya. The first is the dharmakiiya teaching ofthe fivecakras and fivewisdoms.The secondis thesa7[Lbhogakiiyateaching of the nine syllables and nine vehicles.

Now the dharmakiiya is the fundamental Mahavairocanadharmakiiya. He enters the samiidhi ofthe one essence and rapidpower ofall Tathagatas and explains the samiidhi of the dharmadhiitu essence, saying, "I realize the originally unborn and transcend the path ofspeech.All offensesare resolved.I am far removedfrom direct and secondary causes. I realize that emptiness is likespace."

Also,Vairocana Buddha abides in the diamond-sport samiidhi,which destroys the four demons (klesamiira, skandhamiira,mrtyumiira, and devaputramiira). He explains the verses on the

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destruction of the four demons, the salvation of the six paths ofrebirth, and the fulfil lment of the all-knowing wisdom vajra:Namaft samanta-buddhiinii'!L (Homage to all the Buddhas) aft vira hu'!L kha'!L. These five syllables are the mantra verse thatdestroys the four demons. The former verse, [the homage,] meansto take refuge in the Three Jewels and so on.

The syllable aft means practice and the originally unborn. Thetwodots (the ft, visarga, twodots in Indic scripts)mean purification.This can destroy the four demons and remove all suffering. Itsextensive interpretation is as follows.

As the earth nurtures all things, so the earth element of thesyllable A nurtures all practices of the sixpiiramitiis. Earth hasthe meaning ofhardness. The mind ofenlightenment (bodhicitta)is adamantine, nonretrogressing, and always tied to all virtuousfruits. If, when the Shingon practitioner tosses a flower, [it lands]onthe mental ground ofthe [form ofthe] syllableA, [which is]theinnate bodhicitta, one plants the seed of enlightenment that isfirst perceived. The underlying causes ofpestilence and soon areremoved, and one quickly reaches the highest enlightenment. Oneshould know that this person has the surname of One Syllable,[the Buddha] U~I).i~acakravartin. Therefore do not belittle thebody. One should cultivate the bodhi practice. In this Shingonteaching the adverse agents doubt and slander are advantageousin the harmonious practice ofthe teachings ofthe three vehicles.How much more [if] one is able to toss a flower!Howmuch moredoes the yogin have faith and discipline! This, in other words,signifies the syllableA and growth.

The syllable vi means to bind. A picture is an indestructiblesamiidhi, that is, a mysterious liberation. The syllable va is thewater element, which can cleanse the grime of the defilements.This ismind and bodystriving, the total cultivation ofbodhi[citta]and not being scatterbrained. The syllable va signifies the waterelement and not being dissipated, that is, this is a perfected oceanof virtue.

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The syllable ra means purifying the six sense organs. It canconsume the defiled firewood of action, purify the transgressionsand obstructions of the six sense organs, and realize the fruit ofenlightenment.

The syllable hu'!L has three meanings [corresponding to] ha,u, and ma (in Indic scripts). This is explained in detail in [KUkai's]Unjigi (The Meanings of the Word Hu'!L).Also, these are the threegates to liberation [ofemptiness, signlessness, and wishlessness].Just as the wind element can sweep up light and serious defilements, the wind element of the syllable ha can sweep up eightythousand defilements and realize the principle ofthe four nirvanas(i.e., the nirvana of original self-purity, nirvana with remainingdefilements, nirvana without remaining defilements, and nirvanawithout abode).When the wind ofthe syllable ha's direct and indirect causes ceases, this is called the rest and bliss ofgreat nirvana.

The syllable kha'!L signifies the space element. It means thatthe encompassing dharmadhiitu, like space,is indestructible. Likethe space element, it does not hinder any existence but permits 12cgrowth. The space element ofthe syllable kha'!L encompasses pureand defiled lands and can perfect the direct and indirect fruits ofthe simpleton and the wise.

The Tripitaka master Subhakarasirpha said (? T. 18: 910b):The heart ofthe VajraSekhara-sutra, the eye ofthe Mahiivairocana Sutra, the peerless field ofmerit, and the superlativevirtue lie just in this diamond mantra offivesyllables. If onereceivesthis then the virtues one obtains cannot bemeasured.Forever there will be neither calamities nor illnesses. Onewilleliminate heinous offenses and assemble manifold virtues.

Also, your body born from your parents quickly experiencesthe state ofgreat enlightenment. If you recite this one time perday, or from twenty-one to forty-nine times, comparedto one recitation, it is like repeating one hundred million recitations of thetwelve divisions of the Tripitaka.

This has been praise ofthe power of this mantra.

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The two dots ofthe space cakra are the u$!l-i.$a.The knowledge-fist (bodhyagrya)-mudrii

signifies the Vajradhatu.The samiidhi-mudrii signifiesthe Garbhadhatu.These two parts are the nondual ma!l-qalas.

When I leave my hometown and appear in the land of sentientbeings, the offensive acts of the three poisons (greed, anger, andignorance) are equal to the reckless thoughts of the goat. One candegenerate into the three [evil] paths (the realm of hungry ghosts,

[The First Type of Mind]

Ratnasarp.bhavao MahilvairocanaAkl?obhyam~. ..A. AmItilbha The five cakras are the fivefamilIes.El ~ The five families are the fiveG) wisdoms...T.~ The five wisdoms are the five

Amoghasiddhi directions.

The above five cakras, called the head cakra, the face cakra, thechest cakra, the stomach cakra, and the knee cakra, are established on the basis of the yogin['s body]. In the Vajradhatu the single syllable vaTJ1.turns into the five cakras. In the Garbhadhatuthe single syllable a/:Lis manifested in five cakras. Or a, va, ra, ha,and kha alike become the five-cakra world. In reference to theyogin, his pure mind offaith becomes the seed-syllable of the fivecakras. The pure mind of faith is the pure mind of enlightenment.This is to know one's own mind as it really is. Vertically it displaysten types ofshallow and profound [minds]. Horizontally it displaysa countless number [of minds].

Action (Karma) Martq,ala

spacewind

waterfire

earth

SymbolicMaIfQala(samaya-mar:uf.ala)

all heavensall humansall demonsall animals

all hells

khaTJ1.haTJ1.

uaTJ1.

Five Paths

A

Dharma MaIfQala(dharma-mar:uf.ala)

blueblackredwhite

yellow

Great MaIfQala(mahii-mar:uf.ala)

Upper PartCompleteUpper World

CompleteLower WorldLower Part

World ofJust Retribution

Vertical Three WorldsHorizontal Ten Worlds

[What follows is a] picture ofthe five elements, the five cakras,the dharmadhatu of the six elements , the wheel of the ten worlds,the true nature of the form and mind of all living beings, the perfected Buddhahood of one's own body. Peacefully establish thereceptacle world.

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the realm ofanimals, and the hell realms) and the eight conditionsin which it is difficult to hear the teaching. Byknowing the evilacts of one's own mind just as they are, one is removed from aparental home ofignorance. Furthermore, one forsakes a mind offame and deeply believes in unlimited, adorned, and boundlessself-existence. This, in other words, is the initial seed ofknowingone's ownmind just as it is.

[The Second Type of Mind]ChouCh'u [ofthe Western Chin dynasty] kept apart fromthe threedangers (dragons, tigers, and self-love).Ajatasatru regretted thethree [evil] actions and realized the principle offasting and moderation in eating. Occasionally he accepted the eight precepts (notto kill, steal, and soon), and redoubled his vowsto attain success.Notwithstanding that the purple imperial palace was an old haunt

l3b ofhis previous life, the fabulous realm ofthe fivedesires was satiated right beforehis eyes, and he knew his ownmind just as it was.

[The Third Type of Mind]The high platform ofthe first dhyana is the proud abode ofthepast. A joy beyondthis life is experienced forever and doesnot end.This is knowing an infant 's own mind just as it is.

[The Fourth and Fifth Types of Mind]Gradually to understand the firewoodof this burning house (i.e.,samsara, this world ofsuffering) is to be asleep in the house ofthesravakas and pratyekabuddhas. To know the slight eradicationsofthese two vehiclesjust as they are is not to experience the principle ofthe empty nature ofliving beings.

[The Sixth and Seventh Types of Mind][For the mind] committed to others, which severs speech, thereare differences in human nature. For the unborn thought of

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enlightenment there isemptiness alone and deliberations are severed. These [twominds] know,just as they are, that existence is illand that emptiness isill . They leave the distant path of the threegreat kalpas and anticipate the end of a vast and endless kalpa.

[The Eighth and Ninth Types of Mind]The Eternal Buddha ofthe Lotus Sutra, moreover, demonstratedan origin five hundred kalpas ago. The Reward Buddha of theAvatal'JUlaka Sutra also echoeswith an explanation ofthe ineffable.This is a partial understanding of one's ownmind just as it is andnot a complete understanding.

[The Tenth Type of Mind]The secrets of the five stages ofmeditation (pancakarabhisaT(-bodhikrama) and the fivewisdoms,the adornment ofthe world ofwisdom and the world ofprinciple, the stage ofthe mind oforiginal self-enlightenment, these are called natural enlightenment.Also, they are called "knowing one's own mind just as it is." Theprofound meaning will be further discussed.

The true characteristics of the form and mind of all livingbeings is Vairocana's wisdombody ofequality ofbeginningless origin. Form is the form skandha. Developed, it forms five cakras.Mind is the element ofconsciousness. United, it forms four skan-dhas. These indeed are the intrinsic wisdomof the dharmadhatudharmakaya ofthe six elements. Because the five cakras are eachendowedwith manifoldvirtues, they are calledcakras. Their innatefeatures are extensive and if named are called "great." Becausethe Five Buddhas are self-enlightened and enlighten others, theyare called Buddhas. Because the fivewisdoms are concisely interpreted and resolute, they are termed wisdoms. Form is not apartfrom mind. The five elements are the five wisdoms. Mind is notseparate from form. The fivewisdoms are the fivecakras. Form isemptiness. All elements are the five wisdoms. Emptiness is form.The five wisdoms are all elements. Because form and mind are

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nondual, the five elements are the five organs. The five organs arethe five wisdoms. These are pictured.

A: Generating enlightenment in one's own mind; greatperfect mirrorlike wisdom; Ratnaketu, Akf?obhya; East.A: Endowing this very mind with all practices; equalitywisdom; Sarpkusumitaraja; Ratnasambhava; South.

ATfL:Witnessing genuine enlightenment of the mind;discriminative wisdom; Amitabha Buddha; West.

Al},: Realizing the great nirvana ofthe mind; duty-fulfillmentwisdom; Dundubhisvara; Amoghasiddhi; Sakyamuni;North.

Vi: Water; Water; Mercury; North; Black; VaruI).a;dragons and river gods.

Ra: Fire; Fire; Mars; South; Red, Agni Deva; fire god.HaTfL:Metal; Wind; Venus; West; White; metal god; Vayu Deva.KhaTfL: Wood; Space; Jupiter; East; Blue; wood god;

Akasa Deva; sky god.The above is the tradition of the Tripitaka master Amoghavajra(T. 21: 391c, 398b).

Liver; Lord: EyeAlaya-consciousness; great perfect mirrorlike wisdomRatnaketu Buddha; Aki;>obhya,Bhaii;>ajyaguruGenerating the mind of enlightenment (bodhicitta)East; Wood;Spring; BlueLung; Lord: NoseManas perception; discriminative wisdom;dharmacakra

prauartana wisdomAmitayusDeveloping the fruit of enlightenmentWest; Metal; Fall; WhiteHeart; Lord: Tongue[Kli$.ta]mano perception; equality wisdomSarp.kusumitarajendra; Ratnasambhava; PrabhutaratnaCultivation ofbodhi practiceSouth; Fire; Summer; Red

Va

A

Fire

Earth

Water

l3c Ra

The above is the tradition of Subhakarasirpha (T. 18: 909b).A: Earth; Earth; Saturn; Center; Yellow; Prthivi Lord;

Sthavara (Stable Earth) Goddess.

Ha

WindKha

Space

Kidney; Lord: EarFive perceptions; duty-fulfillment wisdomAmoghasiddhi; Siikyamuni; DundubhisvaraPrinciple of entering nirvanaNorth; Water; Winter; BlackSpleen; Lord:MouthAmara-consciousness; intrinsic dharmadhatu wisdomVairocana BuddhaEndowed with meansCenter; Earth-function; Yellow

ATfLlJ:Generating the expedient means of the mind; intrinsicdharmadhiitu wisdom; Mahavairocana Buddha; Center.

The Five Buddhas and the five wisdoms of the [Pure] Land Adornedwith Mysteries and the nondual principle and wisdom are theVajradhatu. These are the Five Buddhas and five wisdoms of theGarbha[dhatu].

Va: Generating bodhicitta; great perfect mirrorlike wisdom;Akf?obhya; Ratnaketu.

Vii: Cultivating bodhi practice; equality wisdom; Ratnasambhava; Sarpkusumitaraja.

VaTfL: Achieving the fruit of enlightenment; discriminative l4awisdom; Amitabha Buddha.

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Ra1'[L(the Five Buddhas ofthe Ratna Family)Ha1'[L(the Five Buddhas ofthe Karma Family)Kha1'[L(the Five Buddhas ofthe Akasa Family)

Spleen; the contemplation ofthe yogin

Va!J: Entering the principle of nirvana; duty-fulfillmentwisdom; Amoghasiddhi; Dundubhisvara; Sakyamuni.

Va1'[L!J:Endowment ofexpedient means; intrinsic dharmadhatuwisdom; Mahavairocana Tathagata.

The Tripitaka master [Amoghavajra] said:I have transmitted these five syllables from the Tripitakamaster Vajrabodhi. Having faith, and cultivating these overone thousand days, suddenly ona full moonnight in autumnI attained the samadhi eliminating obstructions.Accordingly I heard this secret and deeply believed in it. For

many years I practiced this and finished attaining the first stage

The mind-the Five Buddhas ofthe Vajradhatu and the nondual Mahayana-is the Garbha[dhatu]. That is, i t is the nondualFive Buddhas and five wisdoms of the Vajradhatu. Just as oneknows the fivecakras of this syllable va, just so also are the othersyllables. Because each is endowed with the five wisdoms, theyalso are innumerable wisdoms.Because ofthe power ofthe [great]perfect mirror[like wisdom], they are truly enlightened wisdoms.This is calledBuddhahood attained by one's ownmind. Iftheyogin,in the four periods (i.e., evening, night, morning, and afternoon),is not interrupted, and ifwhether asleep or awake he contemplateswisdomwithout disruption and accords with samadhi, he attainsBuddhahood in the present body in this life without difficulty.

of samadhi. The faithful yogin does not conceive doubts or fantasies. If va1'[Lwere an empty word, in cultivating it you wouldknow yourself, and your vowsstill would not be fulfilled in a single lifetime but bein vain or cease.Next, the syllableA is the Vajra Family ofAkf?obhyawhorulesthe liver and visual perception. That is, the syllableA is the principle dharmakaya of the Tathagata Mahavairocana, self-purity,the realm ofthe originally unborn and incomprehensible silnyata.It is the seed-syllable ofthe earth cakra of great compassion andthe mandala of the Vajra Family. In reference to form, earth isthe for~; element. It is the consciousness skandha of the mindamong the fiveskandhas and upholds the earth. If impurities areapplied to this seed-syllable, the earth consciousness is stirred andbeckons love. Windy skies are the essence ofpotential offenses,and the burning earth is the gate ofoffenses. Ifthe seed-syllablesofwater, space, and consciousness descend and dwell in the womb,they all become the five skandhas. Because the consciousnessskandha of the mind among the five skandhas is developed, it iscalled "earth." This is the form element. Nowthe liver rules thespiritual soul. The spirit (Ch.:ch'i) ofthe soulis the spirit of woodin the eastern direction.Its coloris sky blue. This blue colordependsonwoodto arise. Wooddepends onwater to grow.The liver dependson the blue breath and kidney for life. Its shape is like the lotus 14bleaf. A bunch of stones is found in it. It is found to the left of theheart in the body (from a frontal view). The liver externalizedforms the eye and governs the muscles. When the tendons areexhausted they become nails.

[Chih] Chiao Ch'an Shih [of the Sung dynasty] said that theliver lotus has eight leaves and is blue in color;it has five shades.

The syllable va1'[Lis the Lotus Family ofAmitabha Buddha whorules the lungs and olfactory perception. That is, the syllable va1'[Lis the eleventh vocal change [ofthe syllable va]. The syllable vi isthe third change. This is the wise water of the Tathagata Mahavairocana. It is the seed-syllable ofthe great compassionate watercakra ofAmitabha. The Dharma ofthe mastery ofspiritual powers

LungKidney

HeartLiver

Kha!JKha1'[L!J

Ra!J Ha!JRa1'[L!J Ha 1'[L!J

Ra Ha KhaRa Ha Kha

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is called the dharmakiiya. Conformity to and response to featuresis also called the sa1'Jtbhogakiiya. This is the malJ-cjalaofthe LotusFamily. The lungs rule the animal soul. The appearance ofanimalsouls islike the formof the nose. This is the western direction andthe element metal. It rules autumn and its coloris white. Breath isfound naturally in the lungs and nose, i.e., this is the element wind.This isthe idea (sa1'Jtfiia)skandha ofthe mind among the fiveskandhas and upholds the wind. The idea skandha ofthe mind dependson consciousnessto arise. The consciousnessofthe mind dependsonthe two causes ofthe past (avidyii, ignorance, and sa1'JtSkiira,mental formations) to producethe present fiveeffects(i.e.,the fiveskandhas: consciousness, vijiiiina; name-and-form, niima-riipa; six sensebases, $acjiiyatana; contact, spar$a; and feeling, vedana). That is,based on ignorance (avidyii) andmental formations(sa1'JtSkiira)herearise consciousness,name-and-form, and soon.Erroneous thinkingdevelops and becomes an endless samsara. These are the twelvelinks ofdependent arising (pratityasamutpiida).

The lungs generate mental consciousness. Mental consciousness generates erroneous thoughts and these cause samsara. Whenwhite breath and many pungent smells of the lungs enter thelungs, these swell and damage the liver. Ifthere is no animal soulin the lungs, there is trepidation and disease, and the heart damages the lungs, which become ill . Just as if fire were victoriousover metal, ifthe heart is strong, the lungs are weak. One shouldstop the lungs in the heart. With the white spirit gather the redspirit and the illness ofthe lungs will vanish. "White spirit" is aname for the lungs. The flower of the lungs has three leaves, iswhite in color,and is semicircular in shape. They are found 45.45centimeters to the right and left ofthe third vertebra.

The syllable ra1'Jtis the Ratna Family ofRatnasambhava, whorules the heart and mouth. That is, the syllable ra1'Jtis the wisefire ofthe Tathagata Mahavairocana, the great compassion ofRatnasambhava, the malJ-cjalaofthe body ofblessed virtues, andthe seed-syllable ofthe fire element. It bums the defilements ofbeginningless ignorance and erroneous attachment of all living

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beings and causes the seed ofthe mind ofenlightenment (bodhi-citta) to sprout. In other words, this is the bodyof the Tathagata'sblessed virtues. The fire oftrue wisdomconsumes the karmic causesofpoverty and makes one a master ofblessed virtues. The fire ofthe heart rules the summer, and its color is red. From the colorred, fire arises, and fire arises fromwood.It is the feeling (vedanii)skandha ofthe mind among the five skandhas and upholds fire.Feelings depend onthoughts to arise. Also, the heart depends onthe red breath and lungs to exist. The heart externalized becomesthe tongue, which governs the blood. Blood exhausted becomesmilk. Also,this governs the auditory perceptions and produces thenasal passages, the bridge ofthe nose, the forehead, the jaws, andso on. When many bitter flavors enter the heart, it swells andinjures the lungs. If there is nospirit in the heart, one will largelyforget the past and future. The kidneys injure the heart, whichbecomes ill. Just as ifwater were victorious over fire, if the lungs 14care strong the heart is weak. One should stop the heart in thelungs. With the red spirit gather the black spirit and the illnessofthe heart will vanish. "Red spirit" is a name forthe heart. Theflower of the heart is red in color and triangular in shape. It isfound 45.45 centimeters exactly to the left ofthe fifth vertebra.

The syllable ha1'Jt is the Karma Family of AmoghasiddhiBuddha, who rules the kidneys. That is, the syllable haTft is theeleventh changed sound of the syllable ha. It is generally interpreted as the others. It is common to the fifteen vowels, i .e., i t isthe eternal life ofthe Tathagata Mahavairocana, the true essenceof Sakyamuni, the seed-syllable ofthe great compassionate windelement. This signifies that the gate ofthe three liberations andthe three times are incomprehensible. This is the karma-malJ-cjalaof the karmic body. Wind is the idea skandha of the mind andupholds the ocean water ofthe six internal organs. The breath ofthe lungs circulates and becomes the sea of samsara. The fiveorgans are the liver, lungs, heart, spleen, and kidneys. The stomach is one ofthe six internal organs. The stomach isthe abdomen,which includesthe spleen.The oceanwater ofthe sixinternal organs

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fully enters the stomach. The excretions ofthe internal organs allare received in the stomach, and each ofthe fiveflavorsflows.Sincegoodflavors enter the stomach, the kidneys are connected with thestomach. The stomach is below the twelfth vertebra onboth sidesfor 45.4 centimeters. The kidneys are on either side of the fourteenth vertebra, each 45.4 centimeters. Also, the one below thewaist on the left iscalled the "kidney," while the one on the rightis called the "gate oflife." The kidneys supply the heart. If theytire they drain offrice nutrients. They govern [human] resolution.They becomethe northern direction and water. Water governs thewinter. They are black and are the impulses (saTJtSkiira)inthe mindamong the five skandhas and uphold water. Impulses depend onfeelings to arise, and feelings depend onthoughts to arise. The kidneys depend on the colorblack and the lungs to arise and governthe ears. The kidneys manifested becomethe bones and govern themarrow. The marrow exhausted becomesthe ears and breasts. Thebones weakened becomethe teeth. When many salty flavors enterthe kidneys, they swell and damage the heart. Ifthere isno resolution in the kidneys, there is much sorrow, and the spleen injuresthe kidneys, which becomeill. Just as ifthe earth were superior towater, if the spleen is strong, the kidneys are weak. One shouldstop the kidneys in the spleen. With the black spirit gather the yellow spirit and the illness ofthe kidney will vanish. "Black spirit"is a term for water.

The syllablekha'!/- is the Akasa Family ofVairocana, the Tathagata Mahavairocana ofthe upper region, who rules the spleen andtongue perception. That is,the syllable kha'!/- is the invisibleU$r-l$aof Mahavairocana, the five Buddha Uf?I).If?acakravartins(Sitatapatra, Jayof?I).li;la,ijayof?I).If?a,ejorasyuf?I).If?a,nd VikiraI).of?I).If?a),the wisdom ofgreat space, nirvana, reality (bhutatathatii), theenlightenment realized by all Buddhas in the ten directions andthe three times, and the peerless supreme mar-cjala. The spleengoverns the amara-consciousness and isin the very middle. Also,it rules the season ofsummer, and its color isyellow.The syllableA has a true golden color. The collor yellow nurtures woodfrom

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the earth and creates fire from wood. It is the consciousnessskandha in the mind among the five skandhas and upholds theearth. Or, this is the woodconsciousness. Woodis blue; this is thesky. The spleen depends onthe yellowspirit and heart to exist. It 15arules the mouth and is [human] volition.When many sweet flavorsenter the spleen, it swells and injures the kidneys. Ifin the spleenthere is no willing spirit, there is much perplexity; the kidneysharm the spleen and it becomes ill. Just as ifwoodwere superiorto earth, ifthe kidneys are strong, the spleen isweak. One shouldstop the heart in the kidneys. With the yellow spirit gather theblue spirit and the illness ofthe spleen willvanish. "Yellowspirit"is a name for the spleen. The flowerof the spleen has one leaf, isyellowin color, and has four corners.The five organs are like a lotus flower facing downward. Theinner fiveorgans are manifested in the fiveouter actions and takeon an appearance. This is called form. Form is the five elementsand the five senses. Name is thought, the fourth skandha of themind. Form and mind are the dharmakiiya ofthe six elements, theTathagata ofthe fivewisdoms, the fivegreat bodhisattvas (Vajraparamita, Vajrasattva, Vajraratna, Vajradharma, andVajrakarma),and the fivegreat vidyiiriijas (Acalanatha, Trailokyavijaya, [Amrta]kUI).Q.alin,Yamantaka, and Vajrayakf?a). In general, the sun, themoon, the five planets, the twelve [astrological] houses, and thetwenty-eight constellations become the human form.The earth element ofmountains and islands arises from thesyllable A. All river and ocean currents arise from the syllablev a,!/-. Gold and precious gems, the constellations, the sun andmoon, and radiant gems arise from the syllable ra'!/-. The fivegrains, all fruits, and the blossoms of all flowers depend on thesyllable ha'!/- for fruition. Excellent and fragrant beauties, thegrowth of people and animals, facial color and radiance, properfeatures, blessings, virtues, wealth, and honor depend on the syllable kha'!/- to adorn one.

The syllableA is the essence ofthought, profound sunyatii, andnirvana. In comprehending this there can be no comprehension. In

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rejecting this there can be no rejection. It is the mother principleofall natures' ability to exist and the essential wisdomat the basisof consecrations. Just as the syllable A has been discussed, so toocan the other syllables.In general, the Mahiivairocana Sutra and the Vajrasekhara-

siUra combine in outline a profound, wonderful, and peerless fieldofmerit and a deep, inscrutable, and virtuous essence. All sutrasof the Mahayana explained by the sa1'[Lbhogakiiya and the nir-mii1Jakiiya exist in these five syllables only. If one recites theseonce,the virtues obtained are immeasurable and mysterious.Moreover, all virtues of eliminating calamities (siintika), increasingbenefits (pau$fika), subduing (iibhiciiruka), subjecting (vaSikara1Ja),and attracting Ciikar$a1Ja)are all completelyperfected. Themantraoffive syllables is an incantation ofall Buddhas. The fivemudriisare all mudriis ofliving beings. Further, the yogin who practicesthese should know that they forever end calamities and eliminateall diseases. They are the jeweled topknot of the Five Buddhas,the profound base ofthe fivewisdoms; the mother principle oftheTathagatas in the ten directions benefiting living beings; the protective wise father ofthe sages in the three times. Furthermore,they are the complete essence of the six elements and the fourma1Jq,alas, the different four bodiesand three mysteries, the refugesofthe four [kinds of] sages (i.e.,sriivakas,pratyekabuddhas, bodhisattvas, and Buddhas), the six commonbeings (i.e., hell dwellers,hungry ghosts, animals, humans, asuras [demigods], and devas[gods]),and the true nature of the five destinies (i.e., the realmsofhell, hungry ghosts, animals, humans, and devas), and the four[modes of] births. They destroy the four miiras and liberate onefrom the six destinies (i.e., the above five destinies plus the realmof asuras).

The syllableA is the diamond earth and the contemplation ofthe diamond seat. The syllable va1'[Ls diamond water and the contemplation of the lotus dais ofthe mind. The syllable ra1'[Ls thediamond fire element and constitutes the solar disc contemplation.The syllable ha1'[Ls the wind of diamond wisdomand constitutes

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the lunar disc contemplation. The syllable kha1'[Lis the space of 15bthe diamond samiidhi and constitutes the great space contempla-tion. Bytraversing the stage ofgreat space one perfects the mys-tery of the body, that is, this is the supreme drink of the unbornnectar and the wonderful medicine ofthe sweet Buddha-nature.

If one syllable enters the fiveorgans, all illnesses and all troubles willcease. Thus the great master [Kilkai in his Nenjishingon-rikankeibyakumon] says, "If one syllable enters the organs, all illnesses cease." The commonperson contemplating the solar or lunardisc attains Buddhahood.

Also,the heart ofthe commonperson has a form like a closedlotus flower. Ibs a muscle divided into eight parts. These are theeight petals ofthe heart lotus and the eight parts ofthe flesh.In contemplating this heart lotus make the eight petals ofthe white lotusunfold. Above the dais, contemplate the syllable ii1'[Ll;with a vajrashape. This is expedient means constituting the end, the LordoftheMindMahavairocanaTathagata, the intrinsicwisdomofthe dharma-dhiitu, the eternally quiescent and fundamental dharmakiiya. It isthe completeessenceofthe [lotus]flowerdais,it transcendsthe petals,andmoreoverit isnot ofthe realmofthought or speech.OnlyBuddhasand solelyBuddhas can realize this. With this expedient, all imagesthat appear are identical togreat emptiness. The central dais oftheheart isempty spacepossessingall forms.It is the causelessdharma-kiiya manifesting forms. In other words, this is the universal oceanassembly of the ma1Jq,alaofthe empowered world in the ten directions. It is not a place beyond reach. Everywhere it is united withthe dharmadhiitu. This is entirely the form bodyofone essence ofthe Tathagata Mahavairocana. Sinceit is endowedwith all virtues,it isthe Buddha. All Buddhas are the being (sattva) Mahavairocana.All beings are Vairocana. Gods, riik$asas, demons, and spirits tooare features ofthe dharmakiiya. Thus realize that these five syllables are the incantations ofall Buddhas.

When people transmit this teaching, they should presentofferings such as caityas and be endowed with the virtues of thearhats. Howmuch more should they have faith and practice! Such

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people are white lotuses among people. They are relics of thedharmakiiya. They combinethe four bodiesof Vairocana that isthey are identical to the innate and pure five wisdo~s of aliBuddhas. The nine consciousnesses of my nature arise from thetwo forms ofkarma resulting from the past, are nondual, and havethe same nature. The great being (mahiisattva) [Mahavairocana]ofShingon has the three mysteries alike and islike deep space. Ifthe dharmadhiitu is a palace, the site ofthe practice is the LandAdorned with Mysteries. Ifthere is a main deity with six elements,then living beings are the main deity. If the main deity and theyogin are fundamentally equal, then I realize the origin. I am theancient Buddha.

The world ofprinciple and wisdomare my heart-mar4ala. Thefivefamilies and three families are my body. One can be ignorantofthe fiveelements, construct the castle ofthe three realms (i.e.,the realms ofdesire, form, and non-form), and transmigrate in thefive organs, five elements, and samsara. Making the syllableA thebasis ofignorance, one suffers without abatement. If one realizesthe fiveelements, one constructs the aspects ofthe four mandalasand realizes the Five Buddhas, the fivewisdoms, and nirvana. Thisis the origin. All natures return to and enter the one syllable A.The features ofthe hells and the heavens, Buddha-nature and the

15c icchantikas, defilements and enlightenment, samsara and nirvana,non-Buddhist viewsand the correctMiddlePath, sunyatii and existence, the relative and the absolute, the two vehicles and the OneVehicle, pain and joy-are all the results ofthe karmic effects ofthe six elements. Actually, these are the workings ofthe six elements that form causes. Consequently, with the sensations ofthesix elements, effects are produced. Based on true wisdom one canrealize the six elements. Bycultivating the fivewisdoms, four bodies, four ma7J4alas, three mysteries, and an upright mind, theyare expressed and realized and oneperfects the infinite and adornedgreat ma7J4ala. Through reckless attachments one can be deludedin the five destinies. Samsara, the defilements, the four and eightkinds of[grave] offenses,the fiverebellious offenses,and the offense

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of slander affect corrupt minds. People suffer, grieve, and experiencethe effectsofgreat pain and great hell. Ignorance and enlightenment exist in oneself. In the absence ofattachment one reaches[nirvana]. The other syllables are also like this.

Var;n,hur;n, triifl-,hrifl-, and afl-,in reference to the Vajradhatu,also clarify the fiveorgans. These are the liver, heart, spleen, lungs,and kidneys.The liver is blue and governs wood. The syllable hur;n consti-tutes its original enlightenment. The syllable hrifl- can destroythis. Why? The syllable hur;n is the element wood,that is, the seedsyllable ofthe liver. The syllable hrifl- is the element metal andthe seed-syllable of the lungs. Because metal is superior to wood,the lungs are also superior to the liver. Thus know that with thesyllable hrifl- one can destroy the syllable hur;n.The yogin should contemplate the meaning ofthe syllablehr*.Visualize the color white, that is, contemplate the principle of theoriginally unborn. Metal changes and becomesthe swordofwisdom.This destroys the wood nature of the three shades of blue; falseviews, that is, the five obstacles; and the one hundred and sixtyminds risen from ignorance and erroneous views on the features ofthe syllable hur;n.All are exhausted. Furthermore, this nourishesthe great bodhicitta tree of the originally unborn five wisdomvajras-the meaning ofthe syllable hur;n-and the lord ofthe siilatree. This form gradually grows and becomes the TathagataAk~obhya of the great perfect mirrorlike wisdom (iidarsa-jiiiina).That is, this reveals the gate ofthe diamond bodhicitta samiidhi.The heart isred in colorand governs fire. The syllable triifl-constitutes its original enlightenment. The syllableafl-can destroy this.Why? The nature of water is superior to that offire, and the kidneys also are superior to the heart . Thus the meaning ofthe syllable afl-destroys the features ofthe syllable triifl-.Thus with theblack water ofthe originally unborn five wisdoms one douses thefire ofthe three shades ofred; false views,that is, the one hundredand sixty minds; and the five obstacles risen from ignorance anderroneous views.Furthermore, this gives birth to the vajra- red fire

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ofthe blessings and virtues ofthe originally unborn fivewisdomsofthe syllable trii/:L. This gradually increases, and the blazing fireofwisdombecomesRatnasambhava Tathagata ofthe equality wisdom (samatii-jfiiina). In other words, this reveals the gate of thediamond samiidhi of blessings and virtue.

The lungs are white and govern metals. The syllable hri/:L constitutes their original enlightenment. The syllable trii/:L can destroythis. Why? The nature of fire is superior to that ofmetal, and the

16a heart alsois superior to the lungs. The meaning ofthe syllable trii/:Ldestroys the features ofthe syllable hri/:L. Thus with the red fireofthe originally unborn five-prongedvajra wisdomone consumes thefalsely conceivedrough metal ofthe three shades ofwhite, i.e., thefiveobstaclesand the one hundred and sixty minds risen fromignorance and erroneous views. This changes into the white metal oftruth-the wisdomofthe originally unborn five-prongedvajra wisdom. Gradually increasing and perfected, this becomes AmitayusTathagata of the discriminative wisdom (pratyavekja-jfiana) andthe gate of the diamond samiidhi ofwisdom.

The kidneys are black in color and govern water. The syllablea/:Lconstitutes their original enlightenment. The syllable raT[Lcandestroy this. Why? Earth is superior towater, and the spleen alsois superior to the kidneys. The meaning ofthe syllable raT[Ldestroysthe features ofthe syllable a/:L. Thus with the indestructible yellow earth ofthe originally unborn five-pronged vajra wisdom onepours away the three kinds of black water, that is, the fiveobstacles and one hundred and sixty minds risen from ignorance anderroneous views. Moreover, one masters the black water ofeightvirtues of the originally unborn five-pronged vajra wisdom. Thisgradually overflowsand produces the bodyofAmoghasiddhi Tathagata of the duty-fulfillment wisdom (krtyfinwj.thfina-jfiiina) andthe gate of the diamond samfidhi of action.

The spleen is yellow in color and governs earth. The syllablevaT[Lconstitutes its original enlightenment. The syllable hUT[Lcandestroy this. Why? The nature ofwoodis superior to that ofearth.The liver is superior to the spleen. The meaning of the syllable

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hUT[Ldestroys the features ofthe syllable vaT[L.Thus with the woodof the originally unborn five-pronged vajra wisdom one destroysthe falsely conceived earth ofthree shades ofyellow,that is, thefiveobstacles and one hundred and sixty minds arisen from ignorance and erroneous views. Moreover, this produces the indestructible NarayaQ.a-like yellow originally enlightened earth ofthe fundamentally unborn five-pronged vajra wisdom of the letter viimh. Gradually this increases and becomes the TathagataVairocana ofthe intrinsic dharmadhiitu wisdom. This is the diamond samfidhi gate of the dharmadhiitu of the six elements.

If, when chanting, it is the Vajradhatu, the body enters thevajra-piiramitfi samiidhi and one becomes this deity. This is theessence ofthe nirmfir-akaya. If it is the Garbha[dhatu], the bodyenters the samiidhi ofMaiijusri. That is, the main deity becomesa nirmfir-akiiya. You and others form a profound assembly. Thisis the indestructible dharmakfiya.

The gall bladder, in the stage of attainment, is named andbecomes Trailokyavijaya. The large intestines, in the stage ofattainment, are named and become [Amrta]kuQ.Q.alin.The bladder, in the stage of attainment, is named and becomes Yamantaka. The small intestines, in the stage ofattainment, are namedand becomeVajrayak!?a.The stomach, in the stage ofattainment,is named and becomes Acala. The three entrails, in the stage ofattainment are named and become Samantabhadra. .

Emperor Saga (r. 809-823) asked, "What is the proof ofattam-ing Buddhahood in the present body in the Shingon school?"Reverently the monk [Kfi.kai]entered the samfidhi of the contemplation of the five organs. Suddenly on the monk's head a jeweledcrown ofthe Five Buddhas appeared, and from his physical bodyofthe five substances a brilliant light in five colorsradiated. Then[the emperor]rose fromhis seat, and all the peoplebowedto KUkai.All the schools waved banners, and the empress sent robes. Thusthis samiidhi offive organs was the secret of secrets. [Kfi.kai]didnot rise fromhis seat; i t was a samiidhi explained at that moment.However, it was all the more so only in response to his faith.

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The Forms of the Gods of the Five Organs

Blue Dragon (top right):Liver; hUTfI-; eyes; to call; rancid; Jupiter; Great Year God;blue;wood.

Mysterious Warrior (top left):Kidneys; aJ:t;ears; to hum; foul;Mercury; Year GodofPenalty;black; water.

Yellow Dragon (center):Spleen; vaTfl-; tongue; to sing; fragrant; Saturn; Year God ofVirtue; yellow; earth.

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Red Sparrow (bottom right):Heart; traJ:t;mouth; to talk; burnt; Mars; Year GodofDestruction; red; fire.

White Tiger (bottom left):Lungs; hriJ:t;nose; to weep; rank; Venus; Great General; white;metal.It is said in the Stanzas on One Syllable Entering an Organ 17a

[Whereupon] All Diseases Cease and One Attains Buddhahood inthe Present Body:

If either a commonperson or a sage receives a consecration,forms the stupa-mudra with his hands, recites in the mouththe mantra vaTfl-, and contemplates that he isMahavairocana,the one without doubts in this present life suddenly eliminates ignorance as well as the five rebellious offenses,the fouror eight grave offenses,the seven rebellious acts violating thevows, the slandering of the Mahayana sutras, the countlessserious offenses of the icchantikas, and soon- all these arecompletely eliminated. In the absence of the slightest offensesone attains Buddhahood in the present body and is foreverremoved from samsara. One always benefits living beingswithout cease. The Tathagatas in the ten directions likewiseenter samadhi, and all the Buddhas ofthe three times themselves experience pleasure in the teaching. With mastery inspiritual powers one experiences the mysteries. The raisingofthe hands and the movingofthe feet are all secretmudras.The sounds made upon opening the mouth are all mantras.The thoughts one has are one's own samadhi. The wonderful function ofall virtues are the marujala ofone's ownmind.If one forms [a mudra] one time, then one surpasses the constant forming of all mudras. If one recites [a mantra] onetime, then one also surpasses the chanting ofcountlessuntoldmantras. If one visualizes just once, then it is certain thatone transcends the three times, enters myriad samadhis, and

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cultivates wonderful visualizations. Ifthere are living beingswho hear of these virtues but do not have faith, then youshould know that these people invariably fall into the Avici[Hell] and crush their own Buddha-natures. [Since] even allthe Buddhas cannot save them, howmuch less[socould]otherpeople [save them]!

The above stanzas were transmitted when Kakuban was initiated. Another version ofthese stanzas has been transmitted, butI have not written it downand donot remember it. The aboveteaching on the present body endowed with the fiveeakras is finished.

Next is the teaching on the nine syllables and the ninefoldfuture lifein the Pure Land. This teaching has two parts. First isthe teaching on the meaning ofthe phrase (the words). Second isthe teaching on the meaning ofthe syllables.

First is the teaching on the meaning ofthe phrase 01!Lamrtatese [sic; teje] hara hU1!L.These nine syllables (01!La mr ta teje hara hU1!L)form fivewords. The initial syllable 01!Lhas three meanings. The first meaning is the trikaya. The second meaning is totake refuge and bow.The third meaning is a vast offering.In general it is as [explained] in the Shou hu ehing (Shugokyo, T. 19,No.997: 565a).

Next is the meaning ofthe three syllables a mr ta. This is asin the commentary on the ten amrtas.The next two syllables (teje) have sixmeanings. The firstmean-

17b ing isgreat majestic virtue, since[Amitabha] has sixarms ofmajestic virtue. The secondmeaning is great majestic light, since he hasa ubiquitous shining light. The third meaning is great majesticspiritual power, sincehe has supernatural power.The fourth meaning is great majestic power, since he has the majestic power ofthesix elements. The fifth meaning is great majestic strength, sincehe has the virtue ofquickly destroying enemies. The sixth meaning is great majestic wrath, since he has the virtue of roaring inthe first bodhisattva stage (bhumi).

The next two syllables (ha ra) have six meanings. The firstmeaning is attaining Buddhahood, since[Amitabha's] mind, which

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attained Buddhahood, attained it long ago as an initial enlightenment. The secondmeaning is to dodeeds, since he welcomesandjoins [people to the Pure Land] without cease. The third meaningis to perform a function, since he has mastery in spiritual powers.The fourth meaning is to make recitation, since he welcomes persons with ten recitations. The fifth meaning is to practice meditation, since he enters the samadhi of discriminative wisdom.Thesixth meaning is tomake vows,sincehe generates the forty-eightgreat vows.The final syllable [hu1!L]is composed ofthe four letters a, ha,u, and ma. They have the meaning ofdestroying, sincethey destroythe enemies ofBuddhism. They mean the power to create, sincethey can create countless truths. They mean fear, since they terrorize the deua maras ofthe non-Buddhist teachings. The commentary [ofKukai, the Unjigi,] on the meaning of the syllablehU1!Ltreats this in detail.

The syllable A is as above. Also, the one hundred meaningsare as in the sutra (T. 19: 532b).There are, in brief, ten meaningsofthe three truths (emptiness, existence, and the Middle Path).To give one level of truth on the truth ofexistence, stanzas say:

The three truths ofpratuyasamutpada are the truth ofemptiness.

The three truths ofpratuyasamutpada are the truth ofprovisional [reality].

The three truths ofpratuyasamutpada are the truth of theMiddle Path.The infinite undivided mind is the truth ofemptiness.The infinite undivided mind is the truth ofexistence.

The infinite undivided mind is the truth ofthe Middle Path.The three mysteries ofthe dharmadhatu are the truth ofthe unborn.The three mysteries ofthe dharmadhatu are the truth ofinnate existence.The three mysteries ofthe dharmadhatu are the truth of

the Middle [Path].

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The three mysteries ofthe dharmadhiitu are the truth ofthe marujala.Even one such meaning is however not known in Exoteric

Buddhism. Howmuch less does it possess a knowledge ofthe profound meanings ofthe ten truths! The first three truths, from thepoint ofview ofthe three truths established byExoteric Buddhism,constItute a wonderful contemplation of the mysterious threetruths. However these are three teachings of an ignorant person.The next three teachings, in reference to the undivided mind ofthe shallow and abbreviated teachings ofEsoteric Buddhism, usethe name infinite for the mysterious three truths. All the aboveteachings, whether ofthe three vehicles or the One Vehicle, areall completely ignorant ofthe infinite extent of the stage oftheundivided mind. Some know six consciousnesses, someknow eightconsciousnesses, some knownine consciousnesses, and some knowten consciousnesses.In the second[group of] three truths, three infinite truths are

posited. In the third [group of] three truths, in direct reference tothe interpenetration ofphenomena and principle, there is a broaddiscussion ofthe principle ofthe three truths. In the three truthsofthe third group, the dharmadhiitu ofphenomena and principleis united and explained. Moreover, this encompasses all natures.

17c Since these are not unchanging natures with a secret self-naturein direct reference to an original equality, the three mysteries o~the dharma[kiiya] Buddha with an unborn self-nature beyond oneand all donot exist as subject or object. Still, we have the termthird truth. The fourth single truth concerns the innate dharmadhiitu reality, the svabhiiva-dharmakiiya ofwisdom. It signifiesthe wonderful truth ofthe deeply mysterious essence, characteristics, and function ofthe nondual Mahayana mandala.Next, since the syllable u, [whichmeans] the destruction ofall

natures, is incomprehensible, in six senses it is termed the destruction of all natures, because of 1)suffering, sunyatii, non-eternity,and egolessness; 2) the changes of the four phases [of existence:

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birth, duration, change, and extinction]; 3) an incomparable selfexistence; 4) nonabiding self-nature; 5) existence due to dependent arising; and 6)relativity. Now the meaning ofthe syllable uis like this. One should know further that, since all natures originally have permanence, bliss, personality, and purity, the oneabsolute is immovable and is not hindered. They abide in selfnature, are without coming or going, transcend dependent arising, are originally unborn, have a nature identical to space, andthus have one nature. Thus in the sutra (T. 19:505c) it says thatthe syllable u signifies the saTfl,bhogakiiya. Also, there are ninetypes of destruction. These are the former nine types ofmentalstates, since they are unaware ofthe inexhaustible and countlessnumber ofinfinite three mysteries.The final syllable ma signifies that the selfhood ofall natures

is incomprehensible. That is,a self signifies self-existence and twokinds ofmasters (i.e., ego and dharmas). The ego is oneself. Selvesare all common folk. Non-Buddhist teachings, the two vehicles,the three vehicles, the One Vehicle ofthe same teaching, and theOne Vehicle ofthe separate teaching [in the Kegon school]and soon are all attached to selves. [While] they all consider their ownvehicle as the absolute self-existing and enlightened Buddha, inthis Shingon schoolthese form the initial mind. Also, the realmofnondual wisdomwhere all natures originally are equal is neither creator nor created. Potentially everywhere, it is nowheredestroyed. Stil l, as this is the undivided mind of the three mysteries, already it lacks two features. Howcan selves exist? Becausea selfis contrasted with others and is distinct from the features ofothers, a self also cannot be comprehended.Also, the syllable ma signifies the nirmiir-akiiya. The third

syllable mr combines two syllables, that is, the syllable r is addedto the syllable ma. This means that defilements cannot be comprehended, or this is used as a syllable meaning that supernatural powers cannot be comprehended. The syllable mr means thenirmiir-akiiya and changes in supernatural powers. Since it isakinto the meaning ofthe nirmiir-akiiya, this meaning is the best. Also,

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the syllabler means that all innately pure natures transcend impurities and purity. It alsomeans samiidhi and [specifically]the lotussamiidhi of discriminative wisdom.

The fourth syllable,ta [in a, ma, r, and ta],means that the suchness of all natures cannot be comprehended. Thus the Chung-lun(Madhyamaka-siistra; Churon; T. 30:36a) states, "The reality ofnirvana and the reality ofthe world are without the slightest differ-

18a ence." Since they are not different, all natures are without opposition. Since they are not in opposition,they are without attachment.Since there is no attachment there also is no reality or liberation.

The fifth syllable, te, has the syllable e added to eta], and thissyllable e, [whichmeans] seeking [salvation], is incomprehensible.As a stanza [in Kukai's Unjigi] says, "The unity ofthe samenessis called suchness." Because of diversity, Suchness exists. Principle is boundless and wisdomisinfinite. Even the [number of] sandsof the Ganges River are not comparable, and the dust particlesobtained by crushing the [entire] Buddha land are too few.Although there are many raindrops, they also are [of] a single[bodyof] water. [Although] the rays ofa lamp are not one,in relation tothe darkness they have the same substance. Form and mindare countless, and truth and relativity are boundless. The Lord ofthe Mind and the mind's attributes as a lord with followers areinexhaustible. They interpenetrate each other like the light ofthejeweled net of Indra. Exceedingly difficult to consider, each isendowed with the fivewisdoms.Although numerous they are notdifferent, and although not different they are many. Thus they arecalled a single suchness. The single is not one and one. The countless are one. Suchness isnot the permanence ofsuchness. It is oneness and relativity. Unless this principle is explained, this [teaching] will be [viewed as] a relative one. The inexhaustible jeweltreasury thereby willbe drained dry. The countless jeweled vehicleswill be exhausted in this. This would be a great loss. The fourcountless bodies a

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