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MAJOR WORKS OF KUKAI 225
TT INING ENLIGHTENMENT
IN THIS VERY EXISTEN E
(Sokushin jobutsu gi)
QUESTION: In sutras and shastras it is explained that after three aeons one
can attain enlightenment. Is there evidence for the assertion that onecan attain enlightenment in this very existence?
ANSWER: The Tathagata has explained it in the Esoteric Buddhist
texts.
QUESTION: How is it explained?
ANSWER: I t is said in the Vajrasekhara Sutra that He who practices
this samadhi can immediately realize the enlightenment of the Buddha.
Also: If the sentient beings who have come across this teaching prac
tice it diligently four times day and night, they will realize the stageof joy in this life and perfect enlightenment in their subsequent sixteen
lives. 2
REMARKS: This teaching in the foregoing quotation refers to the
king of teachings, the teaching of samadhi realized by the Dharmakaya
Buddha himself. The stage of joy is not the first stage of Bodhisattva
hood as defined in the Exoteric Buddhist teachings, but the first stage
of Buddhahood of our Buddha Vehicle, the details of which are ex-
1 Chin-kang-ting (vajrasekhara) i-tzu-ting-lun-wang-yii-ch ieh i-kuei, T19, p. 320c.
After the quotation there is a parenthetic comment which reads, This samadhi
is the samadhi of Mahavairocana Buddha in the form of a universal monarch,
represented by a seed mantra [bhrii??z].
2 Chin-kang-ting-yii-ch ieh-san-mo-ti-fa. T18 p. Bib.
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6 PART THREE
plained in the chapter discussing stages. 3 By sixteen lives is meant
that one is to realize the attainments of the sixteen great Bodhisattvas,4
the details of which are also explained in the chapter discussing the
stages.5
Again it is said: I f a man disciplines himself according to this su
perior doctrine, he will be able to attain in this life unsurpassed enlight
enment. 6 Furthermore: It should be known that he himself turns into
the Diamond Realm; since he becomes identical with the Diamond, he
is firm and indestructible. An awareness will emerge that he is of the
Diamond Body.7
Theahiivairocana
Sutra states: Without forsakinghis body, he obtains supernatural power, wanders on the ground of
great space, and p r f ~ t s the Mystery of Body. 8 Also: If he wishes
to gain the perfection of religious discipline in his lifetime, he must
select a certain method of meditation that suits his inclinations and con
centrate on it. For this, he must personally receive instruction in mantra
recitation from an authentic master. f he observes the mantras and
masters yoga, he will gain perfection. 9
REMARKS: The perfection of religious discipline mentioned in thesutra refers to the perfection of yoga which uses recitation of and
meditation on mantras and to the perfection of yoga of the Dharmakaya
Buddha. The ground of great space is the Dharmakaya Buddha. He is
analogous to great space; he is eternal, being unobstructed, and em
braces in himself all phenomena. That is why he is compared to great
space. Grounded on him, all things exist; therefore, the term ground
is used. The term Mystery of Body is introduced because the Three
Mysteries of the Dharmakaya Buddha are imperceptible, even by the
3 Kukai seems to be referring to the discussion of the ten stages of the develop
ment of the religious mind in the first chapter of the Mahiivairocana Sutra. T18
p. 3b. .
4 Kukai interprets sixteen lives as realizing the samadhi of the sixteen Bo
dhisattvas surrounding the Four Buddhas in the inner circle of the Diamond
Mandala, not as repeating the cycle of birth and death sixteen times.5 This reference is ambiguous. Kiikai may well be referring to the section on the
emergence of the sixteen Bodhisattvas of the Diamond Mandala in the Mindof Mah:i.vairoeana while in samadhi. Cf. Fen-pieh-sheng-wei ching, Tl8, pp. 288c-290c.
6 Kuan-chih i-kuei. Tl9, p. 594a.
7 Chin-kang-ting-yu-ch ieh-san-rno-ti-fa. Tl8, p. 329a.
9 Tl8, p. 45c.s TIS p. 2la.
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MAJOR WORKS OF KUKAI 7
bodhisattvas in the Ten Stages of Bodhisattvahood, let alone by other
bodhisattvas lower than they.
In the Aspiration to Enlightenment of Nagarjuna it is explained: It
is through the teachings of Mantrayana that we can attain enlighten
ment in this very existence; this teaching explains the way of samadhi
which is either neglected or totally ignored in other teachings. 10
REMARKS: By samadhi in this quotation is meant the samadhi real
ized by the Dharmakaya Buddha himself. The other teachings desig
nate the Exoteric Buddhist teachings expounded by the Buddha [Sha
kyamuni] for the sake of saving others.It is also said: If, seeking after the Buddha Wisdom, a man pene
trates into the enlightened mind bodhicitta), he will quickly realize
great Buddhahood in the very body given him by his parents. 11 This
doctrinal evidence establishes the assertion.
QUESTION: How do you analyze the meaning of the words [attaining
enlightenment in this very existence] given in these sutras and shastras?
A summary in verse:
The Six Great Elements are interfused and are in a state of eternalharmony;
The Four Mandalas are inseparably related to one another:When the grace of the Three Mysteries is retained, [our inborn
three mysteries will] quickly be manifested.Infinitely interrelated like the meshes of Indra's net are those which
we call existences.
Thereis
the One whois
naturally equipped with all-embracing wisdom.
More numerous than particles of sand are those who have the Kingof Mind and the consciousnesses;
Each of them is endowed with the Fivefold Wisdom, with infinitewisdom.
All beings can truly attain enlightenment because of the force of
mirrorlilce wisdom.
Interpretation: These two stanzas consisting of eight lines express theconcept of attaining enlightenment in this very existence. These
words contain infinite meanings. In fact, the goal of all the teachings of
Buddhism is no more than what this one phrase represents. The two
10 T32, p. 572c. 11 T32, p. 574c.
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228 PART THREE
stanzas were composed in an attempt to express concisely the immea-
surable value of this concept.
The first stanza expresses the meaning of in this very existence ; the
second, of attaining enlightenment. In the first stanza, the first line
stands for the essence ( tai); the second, for the attributes (so); the
third, for the functions yu); and the fourth, for the state of interpene-
tration (muge . In the second stanza, the first line stands for the en-
lightenment of the Dharmakaya Buddha; the second, for the infinite
number [of his attributes, that is, beings]; the third, for the perfect en-
dowment [of the element of enlightenment in all beings] ; and thefourth, for the reason [why any being can attain enlightenment] .
As to the first line, The Six Great Elements are interfused and are
in a state of eternal harmony, the Six Great Elements are earth, water,
fire, wind, space, and consciousness. The definition of these elements
is contained in the following verse given in the Mahiivairocana Sutra:
I have realized that which is unborn;It is that which language cannot communicate;It is free from all defilements;It transcends causality.
know that it is void like space.12
The seed (bija) mantras for these words are: A, Va, Ra, Ha, Kha,
Hzt1fl. A stands for that which is unborn (anutpiida), which is the
earth element; Va, for that which language (vile) cannot communi-
cate, which is the water element; Rtl for free from all defilements,
which is the fire element (rajas); Ha, for transcends causality (hetva),which is the wind element; Kha, for void like space (kha), which is
the space element; and Hit1 Z, for I have realized, which represents
the consciousness element. As long as a man has not gained the Buddha
Wisdom, he is called consciousness (vijiiiina) being; but once he attains
enlightenment, he is called wisdom (jiiiina) being. The Sanskrit words
buddha and bodhi are derived from the same root budh; buddha means
the enlightened one, bodhi means wisdom. . . . The verse of the sutra
was formed from the viewpoint of the samadhi of the Five BuddhasP
2 Tl8, P· 9b.13 The Five Buddhas are Mahavairocana and the Four Buddhas surrounding
him in the inner circle of the Diamond Mandala. The idea is that the seed mantras
A, Va, Ra, Ha, Kha symbolize the state of samadhi of Mahavairocana, A k ~ o b h y aRatnasambhava, Amitabha, and Amoghasiddhi respectively.
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MAJOR WORKS OF KUKAI 229
In the Vajrasekhara Sutra it is said: All things are originally un-
born; their intrinsic nature is beyond any verbal expression; it is pure
and clean, being free from defilements and causality; it is equal toempty space. 14 Again, in the Mahiivairocana Sutra it is said: I am
Consciousness. I am omnipresent. I pervade all among the myriad sen-
tient and nonsentient beings. A is Life (earth); Va water; Ra, fire;
Hiitf 'l, the wind; and Kha is identical with space. The first clause
I am Consciousness stands for the Consciousness Element which s
the [Fivefold] Wisdom [in the case of the Enlightened Ones]. The
last five clauses stand for the Five Great Elements. The clauses located
in the middle express the attributes of freedom and nonobstruction of
the Six Great Elements. The meanings of the Six Great Elements are
given in the Mahiiprajnapiiramitii Sutra 1 6 Ying-lo ching,17 and other
texts.
These Six Great Elements create all the Buddhas, all sentient beings,
and the material worlds, that is the Dharmakaya in Four Forms and
the threefold world.18 The Six Great Elements are the creating;
and the Dharmakaya in Four Forms and the threefold world are thecreated. The created ranges from the Dharmakaya Buddha to the
beings in the Six Transmigratory Paths. Although there are d i f f e r ~ n e ssuch as coarse or subde, large or small among the created, they are
not external to the Six Great Elements. The Buddha [Mahavairocana],
therefore, preached that the Six Great Elements are the essence of the
World of Dharma. In Exoteric Buddhist . teachings, the four great
elements [earth, water, fire, and wind] are considered to be nonsentient
beings, but in Esoteric Buddhist teaching they are regarded as the
samaya-body 19 of the Tathagata. The four great elements are not
independent of the mind. Differences exist between matter and mind,
but in their essential nature they remain the same. Matter is no other
than mind; mind, no other than matter. Without any obstruction, they
are interrelated. The subject s the object; the object, the subject. The
seeing is the seen, and the seen is the seeing. Nothing differentiates
14 Cbin-kang-ting-yu-ch ieh-san-mo-ti-fa. Tl8, p. 33la. 15 TlB p. 38b.16 T5, p. 979c. 17 T16 p. 19c.
18 For the Dharmakaya in Four Forms, see discussion n Part Two, p. 83. The
threefold world s the world of perfectly enlightened ones, that of sentient beings,and that of nonsentient beings.
19 See Part Two, p. 89 n. 26.
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230 PART THREE
them. Although we speak of the creating and the created, there is in
reality neither the creating nor the created. What kind of intellectual
determinations can be made of the eternal Order that is naturally so
honi o dori)? Such terms as the creating and the created are sym
bolic expressions of Esoteric Buddhism, and we should not indulge
in senseless speculation while clinging to the ordinary and superficial
meanings of these words. The Existence consisting of the Six Great
Elements, the essence of the World of Dharma, is free without any ob
stacle and is in a state of eternal harmony. He is perpetual, immutable,
andis
equally abiding inthe
apexof
Reality.In
the verse, therefore,it
is said, The Six Great Elements are interfused and are in a state of
eternal harmony.
Concerning The Four Mandalas are inseparably related to one an
other, it is explained in the Mahiivairocana Sutra that there are three
esoteric forms of expression for all the Tathagatas. They are k ~ r[Sanskrit letters], mudrii [signs], and bimba [images]. 20 By k ~ r the
Dharma-mandala is meant; by mudrii, various religious symbols, that
is the Samaya-mandala; and by bimba, the physical forms of Buddhawith major and minor characteristic marks, that is the Maha-mandala.
Implicit in each of these three kinds of mandala are the departments
and activities which we call the Karma-mandala The four kinds
of mandala are numberless, and each of them can be as large as space.
One is inseparably related to another, just as the sky and rays of light
do not resist each other. Hence, The Four Mandalas are inseparably
related to one another.
Concerning the third line When the grace of the Three Mysteries
is retained, [our inborn three mysteries will] quickly be manifested,
the Three Mysteries are the mysteries of body, speech, and mind. The
Three Mysteries of the Dharmakaya Buddha are so profound and subtle
that the bodhisattvas who are in the Ten Stages of Bodhisattvahood
or even those who are nearly equal to the Buddha fail to see or hear
them; this is the reason the term mystery is used. Each of His mani
festations is equally endowed with the boundless Three Mysteries andis related and interfused with others so that they embrace and sustain
each other. It is the same with respect to the three mysteries of all
sentient beings. f there is a Shingon student who reflects well upon
20 Tl8, P· 44a.
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MAJOR WORKS OF KUKAI 23
the meaning of the Three Mysteries, makes mudras, recites mantras,
and allows his mind to abide in the state of samadhi, then, through
grace, his three mysteries will be united with the Three Mysteries; thus,the great perfection of his religious discipline will be realized. A
sutra therefore states: The three mystic letters [o J hit kha ? ] of
Mahavairocana Buddha are, singly or collectively, of immeasurable
effect. f [a student of samadhi] consecrates his heart with these mystic
letters accompanied by proper mudras, he will perfect the mirrorlike
wisdom and obtain quickly the enlightened Mind and the adamantine
Body. f he thus consecrates his forehead, he will certainly perfect the
wisdom of equality and quickly obtain the anointed, meritorious and
glorified Body. f he consecrates his mouth with these mystic letters,
he will perfect the wisdom of observation; then, he will be able to turn
the wheel of the dharma and to gain the Body of Wisdom of the
Buddha. f he consecrates the crown of his head, he will perfect the
wisdom of actions, witness the transformed bodies of the Buddha, and
be able to subdue those who are difficult to control. f he consecrates
his entire body with these mystic letters accompanied by propermudras, he will realize the wisdom that perceives the essential nature
of the World of Dharma and the Body of Mahavairocana, the World
of Dharma whose infinity can be compared to space. 21
Also it is stated: If [a student of samadhi] enters the meditation
called the 'observation of Suchness, the Dharmakaya,' he will have a
vision that all is undifferentiated oneness like infinite space. f he con
centrates on practicing this meditation continually, he will in his pres
ent life enter the first stage of Bodhisattvahood and quickly accumulate
the merits and provisions which would otherwise take immeasurable
aeons. Being embraced by the grace of all the Tathagatas, he will reach
the final stage and be equipped with the all-embracing wisdom; then,
he will realize the unity of himself and others and be integrated in the
Dharmakaya of all the Tathagatas. With the great compassion that
pours forth unconditionally, he will benefit limitless sentient beings
and thus engage in the great activities of the Buddha.These Esoteric Buddhist texts explain the methods of the samadhi
of swift effect and suprarational action. f there is a man who whole-
21 Chin-kang-ting i-tzu-ting-lun-wang-yii-ch ieh i-kuei. T19, p. 322c.
22 Kuan-chih i-kuei. T19, p 602a.
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3 PART THREE
heartedly disciplines himself day and night according to the prescribed
methods of discipline, he will obtain in his corporeal existence the Five
Supernatural Powers.23 And if he keeps training himself, he will, with
out abandoning his body, advance to the stage of the Buddha. The
details are as explained in the sutras. For this reason it is said, When
the grace of the Three Mysteries is retained, [our inborn three mys
teries will] quickly be manifested. The expression the grace is
retained (kaji; a d h i ~ t h i i n a ) indicates great compassion on the part of
the T athagata and faith (shinjin on the part of sentient beings. The
compassion of the Buddha pouring forth on the heart of sentient beings,like the rays of the sun on water, is called k [adding], and the heart of
sentient beings which keeps hold of the compassion of the Buddha, as
water retains the rays of the sun, is called ji [retaining]. f the devotee
understands this principle thoroughly and devotes himself to the prac
tice of samadhi, his three mysteries will be united with the Three
Mysteries, and therefore in his present existence, he will quickly mani
fest his inherent three mysteries. This is the meaning of the words,
[our inborn three mysteries will] quickly be manifested.Infinitely interrelated like the meshes of Indra's net are those which
we call existences. This line explains in simile the state of perfect
interfusion and interpenetration of the infinite Three Mysteries of the
manifestations [of Mahavairocana J Existence is my existence, the
existences of the Buddhas, and the existences of all sentient beings. Also
designated by this word is the Mahavairocana Buddha in Four Forms,
which represent his absolute state, his state of bliss, his manifesting
bodies, and his emanating bodies. The three kinds of symbol-letters,
signs, and images-are also included in this category. All of these
existences are interrelated horizontally and vertically without end, like
images in mirrors, or like the rays of lamps. This existence is in that
one, and that one is in this. The Existence of the Buddha [Mahavairo
cana] is the existences of the sentient beings and vice versa. They are
not identical but are nevertheless identical; they are not different but
are nevertheless different. t is therefore said in a mantra: Asame trisame samaye sviihii. 4 Asame means non-sameness; tri-same, sameness of
23 Supernatural action, vision, hearing; ability to read the minds of others; and
knowledge of former states of existences.
4 This mantra appears in the Mahiivairocana Sutra. Tl8, pp. 12c, 24b.
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MAJOR WORKS OF KUJCAI 33
the three; samaye sameness. The three stand for Buddha, Dharma,
and Sangha, and for the Mind, the Buddha, and sentient beings as well.
These three are identical; they are identical and one. One is withinmany, and many are in one, yet no confusion arises. That is why the
verse says: Infinitely interrelated like the meshes of Indra's net are
those which we call existences.
Concerning the line There is the One who is naturally equipped
with all-embracing wisdom, in the Mahiivairocana utra it is said: I
am the origin of all I am called the One on whom the world depends.
Myteachings are peerless. I am in the state of quiescence, and thereare none who surpass me. 25 I in the quotation refers to Mahavairo
cana, and all, to innumerable existences. The origin means the
primary one who realized naturally from the very beginning all the
states of being characterized by the great freedom as suggested above.
The Dharmakaya of the Tathagatas and the essential nature of sentient
beings are identical; both are in possession of the principle of primordial
quiescence. Yet, sentient beings are unaware of this and remain igno
rant. The Buddha preaches this message and causes sentient beings toawaken to enlightenment Each of the Buddhas [actual or poten
tial Buddhas, that is, all sentient beings] is endowed with the Fivefold
Wisdom, wit the Thirty-sevenfold Wisdom,26 with infinite wisdom.
This meaning is expressed in the following two lines [ More numerous
than particles of sand are those who have the King of Mind and the
consciousnesses;jEach of them is endowed with the Fivefold Wisdom,
with infinite wisdom ] The King of Mind is the Wisdom
that perceives the essential nature of the World of Dharma, and
consciousness is a collective name for the manifold levels of con-• 27scwusness. . . .
The last line [ All beings can truly attain enlightenment because of
25 Tl8, p 22b.
26 The Thirty-sevenfold Wisdom stands for the Thirty-seven Buddhas and
Bodhisattvas in the inner circle of the Diamond Mandala, of which the center is
Mahavairocana. Since the thirty-six deities represent aspects of Mahavairocana, the
Thirty-sevenfold Wisdom is a synonym for the Fivefold Wisdom and for infinite
wisdom, which represent the totality and the parts of the wisdom of Mahavairo
cana.
27 The Wisdom that perceives the essential nature of the World of Dharma
corresponds to Pure Consciousness amala-vijilaua), and consciousnesses, to the
eightfold consciousness (aiaya-consciousness, ego-consciousness, etc.).
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34 P RT THREE
the force of mirrorlike wisdom ] gives the reason why [one can
attain enlightenment here and now]. The reason why all the Buddhas
are said to have realized enlightenment is that their mirrorlike mind
functions like a bright mirror set on a high stand, reflecting all images.
The faultless, bright Mind-mirror [of Mahavairocana], being placed
on the summit of the World of Dharma, illumines calmly all beings
without any distortion or error. Which Buddha [sentient being with
Buddha nature] does not possess such perfect, mirrorlike wisdom? It is
therefore said in the last line: All beings can truly attain enlightenment
because of the force of mirrorlike wisdom.
THE MEANINGS OF SOUND
WORD AND REALITY
Shoji jisso gi)
INTRODUCTION
The Tathagata reveals his teachings by means of expressive symbols.1
These expressive symbols have their constituent elements in the six
kinds of objects. These objects have their origin in the Three Mys-
1 Here the Tathagata is the Dharmakaya Mahiivairocana Buddha. The original
of expressive symbols is monji which normally means a letter, character, or
ideograph. Kiikai's use of monj in this treatise is not restricted to these ordinary
meanings; objects of sight, hearing, smell, touch, taste, and thought are regarded
as monji.
2 The totality of the world of objects objects of sight, hearing, smell, taste,
touch, and thought.