T2426 Shingon Texts

THE MEANING OF BECOMING A BUDDHA IN THIS VERY BODY by

Kukai

I. Scriptural Evidence

Question: Various sutras and treatises all explain that it takes three eons to become a Buddha. What evidence is there for now positing the principle of becoming a Buddha in this very body? Answer: The Tathagata has explained it in the secret treasury [of Esoteric Buddhist scriptures].

Question: How is it explained in those sutras? Answer: In the Adamantine Pinnacle Sutra it is stated (T. 19: 320c):

He who practices this samadhi will actually realize the Buddha's bodhi.

<[Remarks:] "This samadhi" is the samadhi of the Honored One Vairocana as Ekaksarosnisacakravartin.> It also says (T. 18: 331b):

If a sentient being should encounter this teaching And practice it diligently during the four watches of the day and night (i.e., early morning, midday, evening, and midnight),

He will realize the stage of oy in his present lifetime And accomplish perfect enlightenment in his subsequent sixteen lives.

<[Remarks:] "This teaching" refers to the great king of teachings of the samadhi innerly realized by the Dharma-Buddha himself. The "stage of oy" is not the first stage [of the ten stages] explained in the exoteric teachings, but is the first stage in our own Buddha vehicle, as fully explained in the chapter on stages} "Sixteen lives" refers to the generation of the Sixteen Great Bodhisattvas, as fully explained in the chapter on stages. > It also says (T. 19: 594a):

65

Kukai Texts

38ic If one is able to practice according to this supreme principle, One will succeed in accomplishing unsurpassed enlightenment in one's present lifetime.

It also says (T.18: 329a):

Know that your own body becomes the Adamantine Realm.[... ]

When your own body becomes a vajra, it is firm, solid, and indestructible.!... ]

I have become an adamantine body.3

In the Mahavairocana Sutra it says (T. 18: 21a): Without abandoning this body, one obtains supernatural powers over the objective world,

Roams about the station of great space, and accomplishes the mystery of the body.

It also says (T. 18: 45c):

If you wish to enter siddhi in this life, Follow an appropriate [practice] and contemplate on it. If you personally receive [initiation into] a vidyd rite from a venerable [teacher],

Observe it, and intercorrespond [with the deity], you will be successful.

[Remarks:] "Siddhi" mentioned in this sutra refers to [mundane] siddhi obtained by reciting vidyas and the [supramundane] siddhi of the Dharma-Buddha. "Station of great space" means that the Dharma body is, like the great void, unobstructed, contains all phenomena, and is eternal—therefore it says "great space"; and because all things dwell in dependence on it, it is termed "station." "Mystery of the body": the three mysteries of the Dharma-Buddha are difficult to see even for [bodhisattvas of] equal enlightenment, and so how can they be glimpsed by [bodhisattvas of] the ten stages?—therefore it is called "mystery of the body." 66

Becoming a Buddha

Again, in the bodhisattva Nagarjuna's Treatise on the Bodhimind it is stated (T. 32: 572c): [Only] in the mantra teachings does one become a Buddha in this very body, and therefore they explain the methods of samadhi; in other teachings these are missing and have not been recorded.

<[Remarks:] "They explain the methods of samadhi" refers to the samadhi realized by the Dharma body itself. "Other teachings" are the exoteric teachings expounded by the other-enjoyment body.> It also says (T. 32: 574c):

If someone seeking the Buddha's wisdom should penetrate the bodhi-mind,

He will quickly realize the stage of great enlightenment with the body born of his parents.

It is in accordance with these corroborative passages based on doctrine and reason that this principle [of becoming a Buddha in this very body] is established.

II. The Verse on Becoming a Buddha

in This Very Body

[Question:] What are the different meanings of the words ["becoming a Buddha in this very body" as expounded] in these sutras and treatise?

[Answer:] Here are [two] stanzas:

The six elements are unobstructed and eternally in a state of yoga; <—Essence>

The four kinds of manda[la]s are not separate from one another; <—Aspect>

When empowered by the three mysteries, [Buddhahood] is quickly manifested. <—Function>

67

Kukai Texts

382a

The manifold interconnectedness of Indra's net is called "this very body." <—Nonobstruction>

Naturally endowed with sarvajhana;

Mental functions and mind-kings are more numerous than the dust motes of [countless] lands,

Each possessed of the five wisdoms, of infinite wisdom; And because of the power [to function] as a perfect mirror there is the real wisdom of enlightenment. <—Becoming a Buddha>4

Interpretative Remarks: These two stanzas in eight lines extol the four words "becoming a Buddha in this very body" (soku-shinjo-butsu). That is to say, these four words contain infinite meaning, and none of the Buddha's teachings goes beyond this single phrase. Therefore, these two stanzas were composed in brief so as to reveal its infinite virtues.

The content of the stanzas is divided into two: the first stanza extols the two words "in this very body" (soku-shin), and the next stanza extols the two words "becoming a Buddha" (jo-butsu). In the first [stanza] there are again four [sections]: the first line [expresses] essence, the second aspect, the third function, and the fourth nonobstruction. In the following stanza there are [also] four [sections]: the first [line] gives the Buddhahood of the Dharma-Buddha, the next expresses innumerableness, the third reveals perfection, and the last presents the reason. 1. The Six Elements Are Unobstructed

and Eternally in a State of Yoga

Remarks: The "six elements" are the five elements plus consciousness. In the Mahavairocana Sutra it says (T. 18: 9b): I (Vairocana) awoke to original non-birth, transcended the path of speech,

Obtained liberation from all faults, dissociated myself from causes and conditions,

68

Becoming a Buddha

And knew emptiness, which is like empty space.

This represents the meaning [of the six elements]. His (Vairocana's) seed-mantra is: A vi ra hüm kham hum.5 That the letter A signifies the original non-birth (adyanutpâda) of all dharmas corresponds to the earth element; that the letter Va stands for dissociation from speech (vac) signifies the water element; that which is pure and without defilement (rajas) corresponds to the letter Ra and the fire element; the inapprehensibility of causes (hetu) and karma (i.e., conditions) represents the gateway of the letter Ha and the wind element; and "like empty space (kha)" is the superficial meaning of the letter Kham, and it corresponds to the space element. "I awoke" represents the consciousness element—in the causal stage [of practice] it is called "consciousness," and in the resultant stage [of awakening] it is called "wisdom, " for wisdom is equivalent to awakening. The Sanskrit words buddha and bodhi are derived from the same word (i.e., budh: "to awaken"), and buddha denotes "awakenfed one]," while bodhi means "wisdom." Therefore, [the term] samyaksambodhi (perfect awakening) mentioned in various sutras was formerly rendered [in Chinese] as "universal knowledge" and later translated as "equal awakening," since the meanings of "awakening" and "knowledge" are interconnected. The reason that this sutra refers to consciousness as awakening [in the phrase "I awoke"] is that it takes the dominant [sense in the resultant stage]. It is only a distinction between cause and result and a difference between the fundamental and the derivative. The verse from this sutra makes this statement with reference to the samadhis of the Five Buddhas.6

Again, in the Adamantine Pinnacle Suti'a it says (T. 18: 331a): All dharmas are originally unborn; their [inherent] nature is dissociated from verbal discourse;

They are pure and untainted; they consist of causes and karma, and are like empty space.

This is again the same as [the above quotation from] the Mahâvairocana Sutra. "All dharmas" means all mental dharmas. The 69

Kukai Texts

mind-kings and mental functions are immeasurable in number; therefore it says "all." "Mind" and "consciousness" are different words with similar meaning. Therefore, Vasubandhu and others established the principle of consciousness-only7 with [the thesis that] the three realms are mind-only. The rest [of the above quotation] is the same as explained above [in connection with the quotation from the Mahavairocana Sutra],

Again, in the Mahavairocana Sutra it says (T. 18: 38be): I am identical with the station of the mind, sovereign everywhere,

And universally pervade various sentient and non-sentient beings.

The letter A stands for primary life, the letter Va refers to water,

The letter Ra refers to fire, the letter Hum refers to wind,8 And the letter Kha is the same as empty space. In the first [half-]line of this scriptural passage—"I am identical with the station of the mind"—"mind" refers to consciousnesswisdom. The last five [half-]lines refer to the five elements. The middle three [half-]lines express the function of sovereignty and attribute of nonobstruction of the six elements. The Prajhalparamita] Sutra (e.g., T. 5: 704b, 979c, 990b), the Necklace Sutra (cf. T. 16:19c; T. 24:1013a), and so on also explain the principle of the six elements.

These six elements create all Buddhas, all sentient beings, and the physical world, [that is,] the fourfold Dharma body and threefold world. Therefore, the Honored One Vairocana expounded the following verses on generation of the Tathagata (T. 18: 31a): [The six elements] produce in forms according to their kind dharmas and dharma marks,

Buddhas, sravakas, world-saving pratyekahuddhas, Hosts of valiant bodhisattvas, and likewise the honored among men;

70

Becoming a Buddha

Sentient beings and the physical world are established in succession,

And dharmas that are born, abide, and so on are perpetually produced in this manner.9

[Question:] What meaning do these verses express? [Answer:] They show that the six elements produce the fourfold Dharma body, the [four kinds of] mandalas, and the threefold world. "Dharmas" is mental dharmas and "dharma marks" is material dharmas. Then again, "dharmas" gives the general term and "dharma marks" indicates their distinctions. Therefore, in the following lines it says that Buddhas, sravakas, pratyekabuddhas, bodhisattvas, sentient beings, and the physical world are established in succession. Then again, "dharmas" is the dharma-mandala, "dharma marks" is the samaya bodies (i.e., symbolic figures) [represented in the samaya-mandala], and "Buddhas... sentient beings" is the bodies (i.e., figures) [represented] in the great mandala (mahdmandala). The "physical world" represents the ground by which they are supported, and this "physical world" is a generic term for the samaya-mandala.10 Then again, "Buddhas, bodhisattvas, and the two vehicles" represents the world of the wise and enlightened, "sentient beings" is the world of sentient beings, and "physical world" is, namely, the physical world. Then again, [the subject of] "produce" is the six elements and "in forms according to their kind" is the dharmas that are produced, and these are, namely, the fourfold Dharma body and the threefold world.

Therefore, next it also says (T. 18: 31a):

Lord of Mysteries, there are instances in which the positions, seed[-syllables], and insignia of the sacred deities of the mandala are set up [on the person of the practitioner]. You should listen attentively [... ] as I now explain it. He (Vairocana) then spoke the following verses (T. 18: 31a): The mantra practitioner first situates a circular altar (mandala) in his own body:

382b

71

Kukai Texts

382c From the feet to the navel constitutes a great adamantine circle;

From here to the heart he should imagine a water circle; Above the water circle is a fire circle, and above the fire circle is a wind circle.

Remarks: The "adamantine circle" is the letter A, and the letter A corresponds to the earth [element]. The water, fire, and wind [elements] are to be known in accordance with the [quoted] passage. The "circular altar" is the space [element], and "mantra practitioner" is the mind element. The "sacred deities" mentioned in the prose section are the great body [corresponding to the figures represented in the great mandala], the "seed[-syllables]" are the dharma body [corresponding to the letters represented in the dharma-mandala], and the "insignia" are the samaya body [corresponding to the insignia represented in the samaya-mandala]-, the karma body is possessed by each of the [above] three bodies. As for a more detailed explanation, it is explained extensively in the text of the sutra and should be known by referring to the text. [In the Mahavairocana Sutra] it also says (T. 18: 19c): The Honored One Vairocana [... ] said: "Vajrapani, there are bom of the minds of Tathagatas the play of activity and dance of practice which display a wide variety of forms, encompass the four realms, abide in the mind-king, are like empty space, accomplish vast fruits visible and invisible, and give birth to the stages of all sravakas, pratyekabuddhas, and bodhisattvas." [Question:] What meaning does this passage express? [Answer:] It shows that the six elements produce everything. [Question:] How can this be known?

[Answer:] "Mind-king" is the consciousness element, "encompass the four realms" is the four elements, and "equivalent to empty space" is the space element. These six elements are the producer. "Visible and invisible" is the realms of desire and form and the 72

Becoming a Buddha

realm of non-form. The rest is as [stated] in the text, and it corresponds to the dharmas that are produced.

Scriptural passages such as these all regard the six elements as the producer and regard the four Dharma bodies and three worlds as the produced. These dharmas that are produced range from the Dharma body above to the six paths below, and although there are divisions between gross and fine and differences between large and small, they still do not go beyond the six elements. Therefore, the Buddha taught that the six elements constitute the essential nature of the Dharma realm.

In the exoteric teachings the four elements are regarded as nonsentient, but the esoteric teaching explains that they are the samaya bodies of the Tathagata. The four elements are not separate from the mind element. Although mind and matter are different, their nature is the same. Matter is mind, and mind is matter, and they are [mutually] unhindered and unobstructed. The knower (lit., "wisdom") is the known (lit., "object"), and the known is the knower; the knower is the [truth-]principle [that is known], and the [truth-]principle is the knower—they are [mutually] unobstructed and absolutely free. Although there are both producer and produced, they completely transcend [distinctions between] active and passive. In the truth-principle as it naturally is, what kind of creative action can there be? Terms such as active and passive are all secret designations, and, clinging to their conventional and superficial meanings, one should not engage in various frivolous arguments. Bodies composed of these six elements, the essential nature of the Dharma realm, are unhindered and unobstructed, they interpenetrate and intercorrespond, they are everlasting and immutable, and they abide in the same way in ultimate reality. Therefore it says in the stanza, "The six elements are unobstructed and eternally in a state of yoga." "Unobstructed" means "[inter]penetrating freely"; "eternally" means "immovable," "indestructible," and so on; "yoga" is translated as "intercorrespondence," and intercorrespondent [inter]penetration is, namely, the meaning of "very" (soku) [in the phrase "becoming a Buddha in this very body"].

73

Kukai Texts

383a 2. The Four Kinds of Manda[la]s Are Not

Separate from One Another

As for "The four kinds of manda[la]s are not separate from one another," the Mahavairocana Sutra (T. 18: 44a) states that all Tathagatas have three kinds of secret bodies, namely, letter, seal, and image. "Letter" is the dharma-mandala; "seal" means various insignia, that is, the samaya-mandala; and "image" is the physical body endowed with the [thirty-two] major characteristics and [eighty] minor marks [of a Buddha], that is, the great mandala. These three kinds of bodies are each possessed of deportment and activity, and this is called the karma-mandala. These are called the four kinds of mandalas.

According to the explanation in the Adamantine Pinnacle Sutra (e.g., T. 18: 898c-899a; T.19: 609b), the four kinds of mandalas are: 1. Great mandala (maha-mandala): it refers to each Buddha's and bodhisattva's [physical] body [endowed with] the major characteristics and minor marks. Painting their images is also called a great mandala. Again, accomplishing deity yoga by means of the five phases11 is also called "great wisdomseal" [and this too corresponds to the great mandala]. 2. Samaya-mandala: it is, namely, the insignia held [by the deities], such as the sword, wheel-treasure,12 vajra, lotus, and the like. If one draws their images, this is also [a samayamandala]. Again, joining one's two hands together [with the fingers interlocked] in the adamantine bind and generating the formation of seals (mudras)13 is also called "samaya wisdom-seal" [and this too corresponds to the samaya-mandala]. 3. Dharma-mandala: it is the seed[-syliable] and mantra of one's deity. If one writes the seed-syllables [of various deities], each in its proper position, this is [also a dharma-mandala]. Again, the samadhis of the Dharma body and the words and meanings of all scriptures are all also called "dharma wisdomseals" [and these too correspond to the dharma-mandala]. 74

Becoming a Buddha

4. Karma-mandala: it is, namely, the various deportments and activities of Buddhas, bodhisattvas, and so on. [Images] either cast in metal or molded in clay too are also called "karma wisdom-seals" [and these too correspond to the karma-mandala]. These four kinds of mandalas or four kinds of wisdom-seals (jnana-mudra) are immeasurable in their number, and the measure of each is equal to empty space. That is not separate from this, and this is not separate from that, just as space and light are unobstructed [by each other] and do not resist [each other]. Therefore it says, "The four kinds of manda[la]s are not separate from one another." "Not separate" is, namely, the meaning of "very" (soku) [in the phrase "becoming a Buddha in this very body"]. 3. When Empowered by the Three Mysteries,

[Buddhahood] Is Quickly Manifested

As for "When empowered by the three mysteries, [Buddhahood] is quickly manifested," the "three mysteries" are 1) the mystery of the body, 2) the mystery of speech, and 3) the mystery of the mind. The three mysteries of the Dharma-Buddha are so profound and subtle that even [bodhisattvas of] equal enlightenment and the ten stages are unable to see or hear them, and therefore they are called "mysteries."

Each deity is possessed of three mysteries [as innumerable as] the dust motes of [countless] lands, and they mutually empower each other and encompass one another. The three mysteries of sentient beings are also like this. Therefore, it is called empowerment by the three mysteries. If a mantra practitioner should examine the meaning of this, make seal-pledges (i.e., mudras) with his hands, recite mantras with his mouth, and dwell in samadhi with his mind, he will quickly obtain great siddhi on account of the intercorrespondence and empowerment of the three mysteries [of his deity and himself]. Therefore, it says in a sutra (T. 19: 322c): Each syllable of this three-syllable mantra of the Buddha 75

Kukai Texts

Vairocana (om bhuh kham) is immeasurable [in its efficacy].

If [a practitioner] should seal his heart with [Vairocana's] seal and [this] mantra, he will accomplish mirrorlike wisdom

And quickly obtain the adamantine firm essence of the bodhi-mind;

If he seals his forehead, one should know that he will accomplish the wisdom of equality

And quickly obtain a body adorned with the aggregate of merit of the stage of consecration;

When he seals his mouth with the mantra, he will accomplish the wisdom of wondrous observation, Whereupon he will turn the Dharma wheel and obtain the Buddha's wisdom body;

If he recites the mantra and seals the crown [of his head], he will accomplish the wisdom of accomplishing what is to be done,

Realize the Buddha's transformation bodies, and subdue those difficult to control;

And if he empowers his [whole] person with this seal and mantra,

He will accomplish the wisdom of the essential nature of the Dharma realm and the Buddha Vairocana's body of the Dharma realm, [which is like] empty space. It also says (T. 19: 602a):

[The practitioner] enters the meditation on the thusness (tathata) of the Dharma body, in which the agent of cognition and object of cognition are one, undifferentiated like empty space. If he is able to concentrate [on this meditation] and practice uninterruptedly, then he will in his present lifetime enter the first stage and quickly collect the stock of merit and wisdom [normally collected] in one great asamkhyeya eon; on account of being empowered by many Tathagatas, he 76

Becoming a Buddha

will reach the tenth stage and [the stages of] equal enlightenment and wondrous enlightenment and be endowed with [the wisdom of a] sarvajna (omniscient one); self and other will be undifferentiated, he will be identical with the Dharma body of all Tathagatas, and he will always benefit infinite sentient beings with unconditional great compassion and perform great Buddha deeds.

It also says (T. 20: 535bc):

If [a practitioner] has recourse to the Dharma of the innerly realized and self-awakened sacred wisdom expounded by the self-enjoyment body of the Buddha Vairocana and to the wisdom of the other-enjoyment body of Great Samantabhadra-Vajrasattva, then he will in his present lifetime encounter a mandala dcdrya (teacher) and be able to enter a mandala. Having completed the karman (ordination rite), [the dcdrya] will induct Vajrasattva into his body by means of the samadhi of Samantabhadra. On account of the majestic power of empowerment he will instantly realize innumerable samayas and innumerable dharani gateways. By inconceivable methods [the dcdrya] will transmute the disciple's seeds of innate self-attachment, at which time he will accumulate in his person the merit and wisdom [normally] collected in one great asamkhyeya eon, whereupon he will be deemed to have been born into the Buddha's family. That person, born from the minds of all Tathagatas, born from the mouth of the Buddha, born from the Dharma of the Buddha, and born of conversion by the Dharma, will obtain the Buddha's Dharma wealth. "Dharma wealth" means the teachings of the bodhi-mind [based on] the three mysteries. <This indicates the benefits obtained through the acarya's expedient means of mpowerment when one is first conferred the precepts of the hodhi-mind.>

By just seeing the mandala he instantly has pure faith, and because he gazes at it reverently with a joyful mind, he 77

383b

Kukai Texts

plants the seeds of the Adamantine Realm in his dlaya-consciousness (alaya-vijnana: "storehouse-consciousness")- <This passage indicates the benefits obtained upon first seeing the deities of the [vast] oceanlike assembly of the mandala.> He receives in full an adamantine name of initiation to the position [of an initiate], and hereafter he will obtain vast, profound, and inconceivable teachings and transcend the two vehicles and ten stages. If he mentally applies himself and practices this Dharma gateway of the yoga of the Five Mysteries of Great Vajrasattva uninterruptedly during the four watches and throughout the four activities of walking, standing, sitting, and lying down, then in the objective realm of what is seen, heard, sensed, and perceived his attachment to the emptiness of both persons and things [will disappear and] everything will all be equal, and he will realize the first stage in his present life and gradually advance [to higher stages]. By cultivating the Five Mysteries he will be neither tainted by nor attached to nirvana or birth-and-death. In the boundless [cycle of] birth-and-death in the five destinies he will widely act to benefit [others], and he will divide his person into a hundred million [incarnations] and roam through the various destinies, bringing sentient beings to fulfillment and enabling them to realize the stage of Vajrasattva. <This indicates the inconceivable benefits of the Dharma when one practices in accordance with the rules of this] rite.>

It also says (T. 20: 539a):

With the vajra of the three mysteries as a dominant condition one is able to realize the resultant stage of the three bodies of Vairocana.14

Sutras such as these all explain the methods of this samadhi of swift effect and inconceivable supernatural power. If someone should exert himself day and night without neglecting the [ritual] rules, he will obtain the five supernatural faculties with his present body, and if he gradually trains himself, he will advance to 78

Becoming a Buddha

enter the stage of the Buddha without abandoning this body. It is as is explained in detail in the sutras.

On the basis of this meaning it says, "When empowered by the three mysteries, [Buddhahood] is quickly manifested." "Empower" (lit., "add and hold") expresses the great compassion of the Tathagata and the faithful minds of sentient beings: the reflection of the Buddha-sun appearing on the mind-water of sentient beings is called "adding" and the mind-water of the practitioner sensing the Buddha-sun is called "holding."15 If the practitioner contemplates well on this guiding principle, through the intercorrespondence of his three mysteries [with those of the Tathagata] he will quickly manifest and realize in his present body the originally existent three bodies. Therefore it is said, "[Buddhahood] is quickly manifested." The meaning of "in this very body" (sokushin) is just like that of the ordinary [terms] "at that very moment" (sokuji; i.e., immediately) or "on that very day" (sokujitsu; i.e., on the same day). 4. The Manifold Interconnectedness of Indra's Net Is Called "This Very Body"

As for "The manifold interconnectedness of Indra's net is called 'this very body,'" this gives a simile to explain the perfect interfusion and nonobstruction of the deities' three mysteries [as innumerable as] the dust motes of [countless] lands. "Indra's net" is Indra's jeweled net. "Body" means my body, the Buddha's body, and the bodies of sentient beings—these are called "body." There are also four kinds of bodies, namely, the own-nature [body], the enjoyment [body], the transformation [body], and the homogeneous [body]—these are called "body." There are also three kinds: they are letter, seal, and form. Bodies such as these are manifoldly interconnected vertically and horizontally like the reflections [of a single object] in [many] mirrors or the interpenetration of the light of [many] lamps. That body is this body, and this body is that body; the Buddha's body is the bodies of sentient beings, and the bodies of sentient beings are the Buddha's body. They are not the same, and yet they are the same; they are not different, and yet 79

383c

Kukai Texts

they are different. Therefore, the mantra of the nonobstruction of the three equals says: "Salutation <as always>, asame trisame samaye svaha."16 The meaning of the first word (asame) is "unequaled," the next (trisame) is "three equals," and that of the last word (samaye) is "equality of three." The "three" are Buddha, Dharma, and Sangha; body, speech, and mind are also three; and the mind, the Buddha, and sentient beings are three. These three dharmas are completely equal and one; they are one and yet immeasurable [in number], immeasurable [in number] and yet one, and they never become confused. Therefore it says, "The manifold interconnectedness of Indra's net is called 'this very body.'" 5. Naturally Endowed with Sarvajnana

As for "Naturally endowed with sarvajnana," in the Mahavairocana Sutra it says (T. 18: 22bc):

I am the original beginning of everything and am called the support of the world;

My expounding of the Dharma is peerless, originally quiescent, and unsurpassed.

Remarks: "I" is the self-designation of the Honored One Vairocana. "Everything" refers to innumerable [entities], "Original beginning" is the original patriarch who from the very beginning has naturally realized all dharmas [characterized by] this great freedom. The Tathagata's Dharma body and the original nature of sentient beings both possess this principle of original quiescence, but sentient beings are unaware and ignorant of it. Therefore, the Buddha expounds this guiding principle to awaken sentient beings. [In the Mahavairocana Sutra] it also says (T. 18: 19b): Those who hanker after cause and result,[... ] those foolish people are unable to understand mantras and the characteristics of mantras. Why?

It is taught that the cause is not the agent, and its result is not produced.

80

Becoming a Buddha

Even as a cause this cause is empty, and so how can there be any result?

Know then that the results of mantras are completely removed from cause and result.17

The verse "I (Vairocana) awoke to original non-birth,... dissociated myself from causes and conditions" and [the verse] "All dharmas are originally unborn;... they consist of causes and karma, and are like empty space" quoted above—verses such as these all express the meaning of "naturally endowed." Again, in the Adamantine Pinnacle Sutra it says (T. 18: 254a):18 [Vairocana's] attendants composed of his own-nature, [namely,] Vajrapani and the other Sixteen Great Bodhisattvas..., each [... ] bring forth five million koti subtle vajras of the Dharma body.

Passages such as this also have this meaning [of "naturally endowed"]. "Naturally" shows the way in which dharmas naturally are. "Endowed" means "accomplished" and means "having no deficiencies."

"Sarvajhana" (Jp.: sahannya) is Sanskrit. The older [transcription] satsu'un is a corruption; in full it is saraba-shijano (sarvajnanam), which translates as "all-knowing wisdom."19 As regards "all-knowing wisdom," "wisdom" means "judgment" and "discernment. " All Buddhas are each possessed of the five wisdoms, the thirty-seven wisdoms, and wisdoms [as innumerable as] the dust motes of [countless] lands.

6. Mental Functions and Mind-kings

Are More Numerous Than the Dust Motes

of [Countless] Lands / Each Possessed of the Five Wisdoms, of Infinite Wisdom

The next two lines ("Mental functions and mind-kings are more numerous than the dust motes of [countless] lands / Each possessed of the five wisdoms, of infinite wisdom") express this meaning [of 81

384a

Kukai Texts

all-knowing wisdom]. When indicating the quality of judgment, it is known as "wisdom" (jnana); for showing [the sense of] "accumulative arising," it is termed "mind" (citta); and for showing [the sense of] "norm-support," it is termed "Dharma gateway" (dharma).20 Each of these designations is not separate from a person, and the number of such persons exceeds the dust motes of [countless] lands. It is therefore called "all-knowing wisdom" [because it is possessed by all beings], and [its meaning] is not the same as in the case of the exotericists, who use this term to set one wisdom over against everything. "Mind-kings" is the wisdom of the essential nature of the Dharma realm and so on, and "mental functions" is the manyand-one onsciousness.21 "Each possessed of the five wisdoms" indicates that every mind-king and mental function each has these [five wisdoms]. "Infinite wisdom" means [that this wisdom is] lofty, extensive, and innumerable.

7. And Because of the Power [to Function]

as a Perfect Mirror There Is the

Real Wisdom of Enlightenment

As for "And because of the power [to function] as a perfect mirror there is the real wisdom of enlightenment," this gives the reason. On what account are all Buddhas described as [having] the wisdom of enlightenment? Namely, just as all forms are reflected in a bright mirror on a high stand, so too is it with the mirror of the mind of the Tathagata: the perfectly bright mirror of his mind hangs high on the pinnacle of the Dharma realm and quietly illuminates everything without distortion and without error. What Buddha does not possess such a perfect mirror? Therefore it says, "And because of the power [to function] as a perfect mirror there is the real wisdom of enlightenment. "

82

THE MEANINGS OF SOUND, SIGN, AND REALITY by

Kukai

1) Statement of the Gist, 2) Interpretation of Terms and Their Essential Meaning, 3) Questions and Answers.

I. Introduction

First, the statement of the gist: The Tathagata invariably makes use of patterned signs when expounding the Dharma. The essence of patterned signs lies in the six sense objects, and the six sense objects have their basis in the three mysteries of the Dharma-Buddha. The undifferentiated three mysteries pervade the Dharma realm and are perpetual; the five wisdoms and the four bodies [of the Dharma-Buddha] are found in all ten realms without exception. Those who have understood this are termed "Great Enlightened Ones," while those who are confused are called "sentient beings." Sentient beings are foolish and ignorant and have no way of becoming enlightened on their own, and so the Tathagata empowers them and shows them the goal. The basis of the goal cannot be established without excellent teachings, and the rise of excellent teachings cannot occur without sounds and signs. When the sounds and signs are distinct and clear, then reality becomes manifest. What are called "sound," "sign," and "reality" correspond to the undifferentiated three mysteries of the Dharma-Buddha and the originally existent manda (essence) of sentient beings. Therefore, the Tathagata Mahavairocana expounds the meanings of this sound, sign, and reality to startle the ears of long-slumbering sentient beings. With all doctrines, be they exoteric or esoteric, Buddhist or non-Buddhist, who does not have recourse to this approach? Now, relying on the guidance of the Great Teacher, I shall extract these meanings. It is only to be hoped that students of later times will study and consider them with particular attention. Here ends the statement of the main gist.

85

Kukai Texts

II. Interpretation of Terms and

Their Essential Meaning

Next, the interpretation of terms and their essential meaning: This is divided into two—1) Interpretation of Terms, and 2) Presenting Their Essential Meaning.

1. Interpretation of Terms

First, the interpretation of terms [used in the title]: No sooner do the inner and the outer breath issue forth than there is invariably a vibration, and this is called "sound. 'n A vibration is invariably due to sound, and so sound is the basis of the vibration. When a sound is uttered, it is not in vain: it invariably expresses the name of something, and this is termed "sign." A name invariably evokes the essence [of an object], and this is called "reality." The distinctions among the threesome of sound, sign, and reality are called their "meanings. "

Again, when the four elements come in contact with one another, there is invariably an acoustic vibration in response, and this is [also] called "sound." The five notes [of the Chinese pentatonic scale], the eight sounds [of the eight categories of Chinese musical instruments], and the seven cases and eight case-endings [in Sanskrit] all arise in dependence on sound. That a sound represents a name is invariably due to its being a patterned sign, and the arising of patterned signs has its basis in the six sense objects. An interpretation of the six sense objects as patterned signs will be given below.

[If sound, sign, and reality are understood] in terms of the six methods of interpreting Sanskrit compounds ["sound-sign" and "sound-sign—reality " can be analyzed in the following ways:] 1. Because of sound, there is sign, and so sign is the sign of sound. [When understood in this way, "sound-sign"] is being taken as a dependent compound. If one says that reality becomes manifest because of sound-sign, and so it 86

2. 3. 4. 5. 6. Sound, Sign, and Reality

is the reality of sound-sign, ["sound-sign-reality"] is also being taken as a dependent compound.2

If one says that sound invariably has sign, that is, sound is the possessor and sign is the possessed, and [sound] possesses the property of sign, then ["sound-sign"] is being taken as a possessive compound. [If one says that] soundsign invariably has reality, reality invariably has sound- sign, and they are mutually possessor and possessed, then ["sound-sign-reality"] is being taken likewise [as a possessive compound].3

If one says that other than sound there is no sign, and so sign is sound, ["sound-sign" is being taken as] an appositional compound. If one says that other than sound-sign there is no reality, and so sound-sign is reality, [then "sound-sign-reality"] is also being taken likewise [as an appositional compound].4 This meaning is explained in detail in the Commentary on the Mahavairocana Sutra. Refer directly to the relevant passages (T. 39: 650c, 657ab, 658a).

If one says that sound, sign, and reality are extremely close to each other [in meaning] and cannot be kept apart, both ["sound-sign" and "sound-sign-reality"] are being taken as adverbial compounds.6

If one says that sound-sign is provisional and falls short of the [truth-]principle, reality is recondite, quiescent, and transcends names, and sound-sign differs from reality, or that sound reverberates in vain without representing anything, signs form patterns of up and down and long and short, and sound differs from sign, both ["sound-sign-reality" and "sound-sign"] are being taken as copulative compounds.6 The numeral compound does not apply.7

402a

87

Kukai Texts

Among the above five kinds of compounds, the copulative is a superficial interpretation, the appositional and the adverbial are based on a profound interpretation, and the remaining two can be taken in terms of either interpretation.

2. Main Discourse

Secondly, the interpretation of the essential meaning [of the terms used in the title] is also divided into two: first evidence will be cited, and then it will be interpreted.

2.1. Citation of Evidence

Question: Now, on the basis of which sutra do you establish this meaning [of sound, sign, and reality]?

Answer: I base myself on the Mahavairocana Sutra, which has clear examples.

Question: How is it explained in that sutra? [Answer:] In that sutra the Dharma-body Tathagata expounds the following verses (T. 18: 9c):

The Perfectly Enlightened One's mantras are characterized by syllables, names, and clauses;

As in the school of Indra, all their meanings are established.

Sometimes Dharma phrases are added so that the original intent [of the mantra] and the practice [for which it is used] will correspond.

Question: What meaning do these verses express? Answer: There are two meanings—exoteric and esoteric. The exoteric meanings are as found in the interpretation given by the author of the Commentary [on the Mahavairocana Sutra (T. 39: 649c—650a)]. In the esoteric meanings there are profound connotations that are manifoldly interconnected both horizontally and vertically. Therefore, the verse cites an analogy, saying, "As in the 88

Sound, Sign, and Reality

school of Indra, all their meanings are established." "Indra" too has both exoteric and esoteric meanings. According to the exoteric meaning, [Indra] is another name for Sakra. As for "all their meanings are established," [in the Commentary it says (T. 39: 649c):] "Devendra (i.e., Sakra) himself composed a grammatical treatise in which he was able to fully incorporate many meanings in a single syllable. Therefore, he is cited by way of evidence. Even worldly wisdom is like this; how much more so in the case of the Tathagata, who has mastery of the Dharma! " If one were to give the esoteric interpretation, every single syllable, every single name, and every single clause [of a mantra] each possess infinite meanings, and Buddhas and bodhisattvas, producing innumerable clouds of bodies that expound every single meaning forever throughout the three ages, would still be unable to exhaust [their meanings], let alone an ordinary person. For the present I shall now reveal just one part. "Perfectly Enlightened One" at the beginning of the verse is the mystery of the body of the undifferentiated Dharma-Buddha. These mysteries of the body are immeasurable in number, as interpreted in The Meaning of Becoming a Buddha in] This Very Body. This mystery of the body corresponds to reality. Next, "mantras" corresponds to sound, and sound corresponds to the mystery of speech. Next, "syllables" and "names" correspond to signs, for it is through syllables that names become manifest, and names correspond to signs. This is only sound, sign, and reality in a single verse. If one were to reveal their meaning in terms of an entire sutra, they could be interpreted [as follows] with reference to the Mahavairocana Sutra. The mantras of various deities expounded in this sutra correspond to sound.8 The various letter gateways such as the gateway of the letter A9 and "Chapter [Ten] on the Wheel of Letters" and so on10 correspond to signs. "Chapter [Twenty-nine] on [the Samadhi of] Characteristiclessness" and the passages explaining the characteristics of various deities11 all correspond to reality. Next, if one were to interpret their meaning in terms of a single letter, in the case of the letter A at the beginning of the Sanskrit alphabet, whenever one opens one's mouth and exhales, the sound 89

402b

Kukai Texts

A is produced, and this corresponds to sound. To the name of what does the sound A refer? It represents the name-sign of the Dharma body, and this corresponds to sound-sign. What is the meaning of "Dharma body"? "Dharma body" means that all dharmas are originally unborn, and this corresponds to reality.

2.2. Interpretation

[Question:] We have heard the scriptural evidence. Please interpret their essential meaning.

[Answer:] Here is a verse:

The five elements all have vibrations;

The ten realms possess language;

The six sense objects are all patterned signs;

The Dharma body is reality.

Interpretative Remarks: The content of the verse is divided into four: the first line exhausts the essence of sound; the second line penetrates true and false patterned signs; the third fully describes internal and external patterned signs; and the fourth plumbs reality. 2.2.1. The Five Elements All Have Vibrations

First, the "five elements" are: 1) the earth element, 2) the water element, 3) the fire element, 4) the wind element, and 5) the space element. These five elements have both exoteric and esoteric meanings. The exoteric five elements are as normally interpreted (i.e., material elements). The esoteric five elements correspond to the five syllables, the Five Buddhas,12 and the deities of the oceanlike assembly [of a mandata]. The [esoteric] meaning of the five elements is as interpreted in The Meaning of [Becoming a Buddha in] This Very Body. These internal and external five elements all have vocal vibrations, and no sounds are separate from the five elements. The five elements are, namely, the original essence of sound, and acoustic vibrations are their function. Therefore it says, "The five elements all have vibrations. "

90

Sound, Sign, and Reality

2.2.2. The Ten Realms Possess Language

Next, as for "The ten realms possess language," the "ten realms" are: 1) the realm of all Buddhas, 2) the realm of all bodhisattvas, 3) the realm of all pratyekabuddhas, 4) the realm of all sravakas, 5) the realm of all gods, 6) the realm of all humans, 7) the realm of all asuras (demigods), 8) the realm of all animals, 9) the realm of all hungry ghosts, and 10) the realm of all narakas (hells). Various realms apart from these (e.g., realms of semidivine beings such as ndgas, yaksas, gandharvas, garudas, kimnaras, and mahoragas) are all included in the realms of gods, [hungry] ghosts, and animals. The Flower Ornament [Sutra\ (T. 10: 205bc) and the Adamantine Pinnacle Explanatory Sutra on the Guiding Principle (T. 19: 607a) have passages on the ten realms.

The languages in these ten realms all arise from sound. Sounds have long and short [vowels], high and low [pitch], tones, and intonations. These are called [articulatory] patterns. [Articulatory] patterns are dependent on name-signs, and name-signs require [articulatory] patterns. Therefore, when commentators say that the [articulatory] pattern is the sign, they have only taken into account their inseparability and interdependence.13 These represent the patterned signs of internal sounds (i.e., sounds of sentient beings), and these patterned signs have ten distinctions, corresponding to the differences between the ten realms mentioned above. [Question:] Among these ten kinds of patterned signs, which are true and which are false? [Answer:] If interpreted in terms of a vertically ranked distinction between the shallow and the profound, then [the patterned signs of] the nine realms are false, and the patterned signs of the realm of the Buddhas are true. Therefore, it says in a sutra (T. 8: 750b):

[The Tathagata is] one who speaks what is true, one who speaks what is real, one who speaks as things are, one who does not speak deceitfully, and one who does not speak contrarily. 91

402c

Kukai Texts

These five kinds of speech are called "mantra" in Sanskrit. This single word has [these] five kinds of different [meanings], and therefore Nâgârjuna calls it "secret speech."14 This secret speech corresponds to what is called "true speech" (mantra), for the [Chinese] translators only took one [meaning] among the five when translating [mantra].15

[Question:] What do these mantras denote?

[Answer:] They are able to express the reality of all dharmas without error and without falsehood, and therefore they are called "true speech" (mantra).

[Question:] How do these mantras express the names of all dharmas?

[Answer:] Although there are said to be innumerable differences among mantras, when traced right back to their root-source, they do not go beyond the mantra of the Honored One Vairocana while in the ocean-seal king of samâdhis.

[Question:] What is this king of mantras?

[Answer:] It corresponds to the wheels of letters and syllabaries expounded in the Adamantine Pinnacle [Sutra] (T. 18: 338c-339a) and the Mahavairocana Sutra (T. 18: lOab, 30bc, 41bc). The syllabaries correspond to the Sanskrit alphabet from the letter A, etc., to the letter Ha, etc. These letters A and so on are the individual name-signs or secret designations of the Dharma-body Tathâgata, and gods, dragons, demons, and so on also have these names. As for the root-basis of [these] names, they have their root-source in the Dharma body, from which they simply issue forth and are gradually transformed to become the languages circulating in the world. That by which one knows the real meaning is called "true speech," and that by which one does not know the root-source is called "false speech. " With false speech one experiences suffering during the long night [of spiritual darkness], while true speech eradicates suffering and bestows happiness. It is, for example, just 92

Sound, Sign, and Reality

like medicine and poison, or delusion and enlightenment, which are not the same in their harm and benefit.

Question: How are the five kinds of speech explained by Nagarjuna16 related to the two kinds of speech explained just now? Answer: [Speech indicative of ndividual] characteristics, dream [speech], [speech bom of] deluded [attachments], and beginningless [speech] belong to the category of alse [speech], while [speech] accordant with the [true] meaning belongs to the category of rue [speech]. I have now finished explaining true and false patterned signs. 2.2.3. The Six Sense Objects Are All Patterned Signs Next, I shall comment on the characteristics of internal and external patterned signs. In the line "The six sense objects are all patterned signs," the "six sense objects" are: 1) the sense object of matter, 2) the sense object of sound, 3) the sense object of smell, 4) the sense object of taste, 5) the sense object of tangibles, and 6) the sense object of mental objects (dharmas). These six sense objects each have the characteristics of patterned signs. [Question:] First, what are the different meanings of the sense object of matter?

[Answer:] Here is a verse:

[Visible] matter consists of color, shape, and movement; The internal and external dependent and proper [recompenses] are possessed of it.

There is that which is natural and that which is conditioned;

One may be deluded by it, or else one may be enlightened through it.

Interpretative Remarks: The content of the verse is divided into four: the first line gives the distinctions of [visible] matter; the second line indicates how internal and external matter mutually act as dependent [recompense] and [recompense] proper; the 93

403a Kukai Texts

third [line] reveals the two kinds of produced [matter], natural and conditioned; and the fourth [line] explains how these various kinds of matter act as poison for the foolish and act as medicine for the wise.

2.2.3.1. [Visible] Matter Consists of Color, Shape, and Movement

In the first line "[Visible] matter consists of color, shape, and movement," there are three categories: 1) color, 2) shape, and 3) movement.17

First, "color" is the colors of the five elements. Hosso scholars mention four kinds of colors, but do not posit the color black. In the Mahavairocana Sutra (T. 18: 9a, 22c-23a) colors for the five elements are posited. The colors of the five elements are: 1) the color yellow, 2) the color white, 3) the color red, 4) the color black, and 5) the color blue. These colors of the five elements are known as [primary] colors. These five colors correspond to the colors of the five elements: know them in their allocated order (i.e., yellowearth, white—water, red—fire, black—wind, and blue—space). Shade, light, brightness, darkness, cloud, smoke, dust, mist, and the single color of the sky are also called "colors." In addition, anything that is clear and within the range of eye-consciousness is called "color." These colors have distinctions of pleasant, loathsome, and neutral. In the Mahavairocana Sutra (T. 18: lc) it says that the mind is not blue, yellow, red, white, crimson, purple, or the color of crystal, nor bright, nor dark, and this denies the identity of the mind with any color.

Next, "shape" corresponds to long and short, gross and fine, even and uneven, and high and low; it also corresponds to square, circular, triangular, semilunar, and so on. In addition, it also corresponds to accumulations of matter that can be differentiated in terms of long, short, and so on. In the Mahavairocana Sutra18 (T. 18: lc) it says that the mind is neither long, nor short, nor round, nor square, and this denies the identity of the mind with shape. 94

Sound, Sign, and Reality

Third, "movement" corresponds to taking and abandoning, bending and stretching, and walking, standing, sitting, and lying down. That this accumulated matter, moreover, arises and perishes in a continuum is due to causes of transformation. It will not re-arise again in the same place where it was previously born, but moves to another place and arises in different ways, either contiguously or noncontiguously and either nearby or far away. Alternatively, it may be transformed and arise in the same place. In addition, distinctions of motion in the performance of actions are called "movement. " In the Mahavairocana Sutra (T. 18: lc) it says that the mind is neither male nor female, and this again denies the identity of the mind with movement. This also applies to color and shape.

It also says [in the Mahavairocana Sutra\ (T. 18: lc):19 How is one to know one's own mind? It cannot, namely, be apprehended by seeking it either in color or in shape or in matter, sensation, ideation, volition, or consciousness or in "I" or in "mine" or in the grasper (i.e., subject) or in the grasped (i.e., object).

This clarifies the terms "color," "shape," and "movement":"color" and "shape" are self-evident, and the remainder [of the passage] corresponds to "movement," for [it refers to] taking and abandoning, action, performance, and so on.

All these colors, shapes, and movements are within the range of the eyes and are the sphere of the eyes; they are within the range of eye-consciousness and are the sphere of eye-consciousness and the objects of eye-consciousness; and they are within the range of mind-consciousness and are the sphere of mind-consciousness and the objects of mind-consciousness. They are called the distinctions [of matter], and distinctions such as these correspond to patterned signs, for the characteristics of each [differentiating one from another] are patterns. Each pattern has its own name-sign (i.e., designation), and they are therefore called patterned signs. 95

Kukai Texts

403b This threesome [of color, shape, and movement] corresponds to the patterned signs of matter. Alternatively, [matter] may be divided into twenty different kinds on account of differences between the matter of dependent [recompense] and [recompense] proper in the aforementioned ten realms.

In the Yoga Treatise it says (T. 30: 290ab): Now I shall first explain the dharmas of the aggregation of matter.

Question: The arising of all dharmas occurs from their own seeds [of latent potentiality]. Why is it said that the [four] primary (lit., "great") elements produce created matter? Why does created matter depend on them? Why is it established by them? Why is it supported by them? And why is it nurtured by them?

Answer: It is because the seeds of all internal and external primary elements and created matter are all dependent on the inner mental continuum, and as long as the seeds of the primary [elements] have not produced the primary [elements], the seeds of created matter are unable to produce created matter, it being invariably on the basis of [the elements'] having arisen that created matter arises from its own seeds. Therefore, it is said that [the primary elements] produce created matter, since their birth [invariably] acts as a precondition. On account of this reasoning it is said that the primary elements act as the cause of the birth [of created matter], [Question:] Why does created matter depend on them? [Answer:] Because once created matter has arisen, it does not occur anywhere apart from the primary elements. [Question:] Why is it established by them? [Answer:] Because if the primary elements diminish or increase, it will have a similar fate.

[Question:] Why is it supported by them?

96

Sound, Sign, and Reality

[Answer:] Because it is commensurate with the primary elements and does not perish.

[Question:] Why is it nurtured by them?

[Answer:] Because through food and drink, sleep, the cultivation of pure conduct, samadhi, and so on [the primary elements are nurtured, and] created matter, which is dependent on them, also increases manyfold, wherefore it is said that the primary elements act as the cause of its nurturing. Know then that in this manner the primary elements have five kinds of effect on created matter.

Next, there has never been any arising of atoms in the aggregation of matter. When [matter] arises from its own seeds, it simply agglomerates and arises, and it is either minute, medium, or large. It is not that atoms assemble to form the aggregation of matter; one merely analyzes matter with the intellect, divides it to the utmost limits of infinitesimal quantities, and provisionally posits these as atoms. [Question:] If the aggregation of matter has divisible parts, then atoms should also have divisible parts. However, the aggregation of matter has parts, but atoms do not. Why not? [Answer:] Because atoms are themselves parts. They belong to the aggregation of matter, and atoms do not have other [smaller] atoms. Therefore, atoms do not have the characteristic of divisibility.

Again, there are two kinds of nonseparation [of primary elements and created matter]. The first is nonseparation in the same place. That is to say, the atoms of the primary elements, together with matter, smell, taste, tangibles, and so on, will be without sense organs (i.e., inanimate) in instances where there are no sense organs and will be with sense organs (i.e., animate) in instances where there are sense organs. This is called "nonseparation in the same place." The second is nonseparation by commingling. That is to say, the creating 97

Kukai Texts

and the created consisting of these atoms of the primary elements and other agglomerations [of smell, taste, and tangibles] are together in the same place as matter. This is called "nonseparation by commingling." Know also that this aggregate matter pervaded [by the atoms of the four primary elements, etc.] is like when various things are ground with a stone to make powder and mixed together with water so that they become mutually inseparable, and it is not like a collection of sesame seeds, mung beans, millet, and so on. Again, all created matter is dependent on the locus of the primary elements and does not exceed the size of the locus of the primary elements, and wherever the primary elements have their basis, created matter too has its basis there. For this reason it is said that created matter is dependent on the primary elements. It is, namely, in this sense that the primary elements are referred to as "primary elements" (lit., "great seeds"), for these primary elements are great by nature and act as seeds that produce [created matter]. Again, within the aggregation of matter there are, in brief, fourteen kinds of substances: namely, earth, water, fire, wind, matter, sound, smell, taste, tangibles, and the five sense organs comprising the eyes and so on; only matter within the range of the mind is excluded [because it is not materially existent]__

In addition, ten kinds of matter are posited, and they are fully explained in the same work (T. 30: 290a).

Various distinctions of matter such as these correspond to patterned signs. In addition, writing the letter A and so on with the five colors is also called a patterned sign of matter, and painting pictures of various sentient beings and non-sentient beings is also called a patterned sign of matter; brocade, embroidery, damask, and thin silk are also patterned signs of matter. The Lotus [Sutra] (T. 9: 50a), the Flower Ornament [Sutra] (T. 10: 231ab, 397c-398b), the [Great] Perfection of Wisdom [Treatise] (T. 25: 324bc), and so on also explain in detail various distinctions of matter. They do 98

Sound, Sign, and Reality

not, however, go beyond the internal and external ten realms. Distinctions of matter and so on such as these are called patterned signs of matter.

In the case of the foolish, they become attached to and crave after these patterned signs, generating various mental afflictions such as greed, anger, and ignorance and committing all ten evil [deeds] and five rebellious [offenses]. Therefore it says in the verse, "One may be deluded by it. "

In the case of the wise, they observe their causes and conditions, neither grasping at them nor rejecting them; they establish various mandalas of the Dharma realm and perform extensive Buddha deeds, worshiping the Buddhas above and benefiting sentient beings below, and by this means self-benefit and benefiting others are completely perfected. Therefore it says, "One may be enlightened through it. "

2.2.S.2. The Internal and External Dependent and Proper [Recompenses] Are Possessed of It

Next, as for "The internal and external dependent and proper [recompenses] are possessed of it," this also has three [meanings]: firstly, it indicates that internal matter possesses the three [kinds of matter consisting of] color, shape, and [movement]; secondly, it indicates that external matter also possesses the three [kinds of] matter; and, thirdly, it indicates that internal matter is not invariably internal matter, nor is external matter invariably external matter, and they mutually act as dependent [recompense] and [recompense] proper. "Internal matter" refers to sentient beings, and "external matter" refers to the physical world. In the [Flower Ornament] Sutra it says (T. 10: 32a): The Buddha's body is inconceivable: all lands exist therein. Again (T. 10: 30a):

In one hair [the Buddha] displays oceans of many lands, And every single hair appears in the same way. In this manner [the Buddha] pervades the Dharma realm. 99

404a Kukai Texts

Again (T. 10: 36b):

Inside a single hair pore [of the Buddha] there are lands difficult to conceive,

Equal in number to minute dust motes and abiding in various ways.

In each of them there is an Honored One, Vairocana, Expounding the wondrous Dharma in the midst of an assembly.

In a single dust mote are lands great and small, Variously differentiated, like dust motes in number.[... ] Into all dust motes of all lands

The Buddha enters, into each and every dust mote. Now, on the basis of these passages it is evident that the body of the Buddha and the bodies of sentient beings are manifoldly great and small. The body [of the Buddha] may be the size of the Dharma realm, [which is like] empty space, or his body may be the size of indescribably indescribably [numerous] Buddha lands, or his body may be the size of ten Buddha lands or one Buddha land or one minute dust mote. Bodies and lands such as these, great and small, mutually act as internal and external [matter] and mutually act as dependent [recompense] and [recompense] proper. These internal and external dependent and proper [recompenses] invariably possess matter consisting of colors, shapes, and movements. Therefore it says, "The internal and external dependent and proper [recompenses] are possessed of it. " 2.2.3.3. There Is That Which Is Natural and That Which Is Conditioned

As for "There is that which is natural and that which is conditioned," matter consisting of color, shape, and [movement] as [discussed] above may be composed of the natural, and the dependent [recompense] and [recompense] proper of the Dharma-Buddha correspond to this. In the Mahavairocana Sutra it says (T. 18: 36b): 100

Sound, Sign, and Reality

Then the World-honored Mahavairocana (lit., "Great Sun") entered into a samadhi of mental attainment (samapatti) [...], whereupon the Buddha lands became flat like the palm of a hand, studded with the five precious objects [...; pools] were brimming with water that possessed eight special qualities and was fragrant; innumerable birds such as mandarin ducks, geese, and swans emitted elegant sounds [...;] seasonal flowers and sundry trees flourished and stood at intervals in rows [...;] innumerable musical instruments played naturally in harmony, their sounds delicate and such that people would want to listen; and there were palaces, halls, and mentally produced seats created in response to the merits of innumerable bodhisattvas. There appeared a great king of lotuses, the insignia of the Dharma realm, born by virtue of the Tathagata's vow of faith-and-understanding (adhimukti), and the Tathagata's body, having the nature of the Dharma realm, was resting in the middle of it. [Question:] What meaning does this passage express? [Answer:] It has two meanings. First, it indicates the body and land of the Dharma-Buddha as they naturally are, for it says "the [Tathagata's] body, having the nature of the Dharma realm," and "the insignia of the Dharma realm." Second, it indicates the manifestation of the conditioned, for it says "created in response to the merits of [innumerable] bodhisattvas" and "born by virtue of the Tathagata's vow of faith-and-understanding." "[World-]honored Great Sun" is "Mahavairocana Buddha" in Sanskrit, and the Buddha Mahavairocana corresponds to the Dharma-body Tathagata. The dependent [recompense] and [recompense] proper of the Dharma body are composed naturally, and therefore it says, "There is that which is natural. "

The Recompense-Buddha is also called "[World-]honored Great Sun," and therefore it says "born by virtue of the [Tathagata's] vow of faith-and-understanding." It also says (T. 18: 36b): 101

Kukai Texts

Then, from all the Tathagata's limbs, whose strength cannot be impeded, [there emerged] signs of adornment with innumerable shapes and colors born of faith-and-understanding in the ten powers of wisdom.

This passage indicates the body and land of the Recompense-Buddha. Alternatively, the Responsive-Transformation Buddha is also called "[World-]honored Great Sun," for the radiance of the Responsive-Transformation [Buddha] universally illuminates the Dharma realm. Therefore he has gained this name, and therefore in the [.Flower Ornament\ Sutra (T. 10: 58c) he is either called Sakya[muni] or called "Vairocana. " In the Mahavairocana Sutra it says (T. 18: 36b):

Bodies nurtured by the merits of the six perfections over incalculable hundreds of thousands of kotis of nayutas of eons. This indicates the body and land [born of] the vow to practice of the Responsive-Transformation Buddha.

The homogeneous body is also called "[World-]honored Great Sun because it partially has this meaning. In the [Mahavairocana] Sutra it says (T. 18: 36b), "[bodies] immediately emerged,"20 and this sentence indicates that the homogeneous body briefly appears and quickly disappears. There is already a body, and so how can there be no land? [Therefore] this indicates the body and land of the homogeneous body.

The lands of dependent [recompense] and [bodies of recompense] proper described above are both common to [all] four kinds of [Buddha] bodies. If taken in terms of the vertical (i.e., relative) sense, there are [distinctions of] large and small, gross and fine, but if taken in accordance with the horizontal (i.e., absolute) sense, they are completely equal and one. Bodies and lands such as these both have the two meanings of the natural and the conditioned. Therefore it says, "There is that which is natural and that which is conditioned." These forms of matter all possess the three kinds 102

Sound, Sign, and Reality

of matter (i.e., color, shape, and movement) and mutually act as dependent [recompense] and [recompense] proper.

This is an interpretation provisionally made from the standpoint of the Buddha, but if interpreted from the standpoint of sentient beings, it is the same again. If one says that sentient beings also have the originally enlightened Dharma body and are undifferentiated from the Buddha, then this body and this land simply exist naturally. The bodies and lands of the three realms and six paths exist in accordance with karmic conditions, and this is called the conditioned [aspect] of sentient beings. Again, it says in the [Mahavairocana] Sutra (T. 18: 9a): "To dye the realm of sentient beings with the flavor of the Dharma realm. " [Here] "flavor" means "color," as in "kasdlya] flavor" [referring to the yellowishred color of a monk's robe].21 This too indicates the color of the natural. 2.2.3A. One May Be Deluded by It, or Else One May Be Enlightened through It

In the case of the foolish internal and external forms of matter such as these act as poison, and in the case of the wise they act as medicine. Therefore it says, "One may be deluded by it, or else one may be enlightened through it. "

[Question:] Of these various forms of natural and conditioned matter, which are the creating and which are the created? [Answer:] The producer is the five elements and the five colors, the produced is the threefold world. This threefold world has infinite distinctions, and these are called the patterned signs of the natural and the conditioned.

I have finished interpreting the section on [the patterned signs of] the sense object of matter.

404b

103