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A Translation of the Sokushin-Jobutsu-Gi

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A Translation of the Sokushin-Jobutsu-Gi A Translation of the 密 Sokushin-Jobutsu-gi 教 文 Stephan Beyer 化 [I. INTRODUCTION: TEXTUAL SOURCES] Question: Many sutras and sastras say that it takes three kalpas to become a Buddha; on what grounds do you base the principle you have now set up that one may become a Buddha in this very body? Answer: The Tathagata has spoken in this way in the esoteric collection. Question: What are the sutras which say this? Answer: The Vajrasekhara-sutra says: One who cultivates this samadhi immediately realizes the enlightenment of the Buddha. ('This samadhi' means the samadhi of Mahavairocana, the noble monarch crowned by the single letter [bhrum].) And it says further: If there is a being who receives this teaching and diligently cultivates it during the four watches of the day and of the night, then in the present world he will realize and attain the pramudita-bhumi and, after sixteen lives, complete enlight- enment. (When this says 'teaching', it indicates the king of great teachings, the samadhi wherein one realizes the dharmakaya within oneself. ' Pramudita-bhumi' is not what. the exoteric schools explain as the first bhumi, but is rather the first bhumi in the Buddha-yana of our own school, as is fully explained in the Bhumi-varga. 'Sixteen lives' indicates the lives of the sixteen bodhisattvas, as the Bhumi-varga also fully explains.) And it says further: If one is able to cultivate in accordance with this sovereign principle, then in this present world one attains the highest perfect enlightenment. -96- It also says: You should know that your own body is the diamond realm [vajradhatu]; your own body being diamond, it is firm and truly indestructible: 'Mine is the diamond body!' The Mahavairocana-sutra says: Without rejecting this body, while attaining spiritual penetration of the sense-field [visaya] one roams in the stage of the great Emptiness and perfects the secrets of the body.' And it says further: If one wishes to enter into accomplishment [siddhi] in this life, then let one reflect in accordance with what should be thought, love what the dryas accept as the method of vidyd and meditate on the yoga which perfects the accomplishment. (And so on...) What this sutra means by 'accomplishment' is the accomplishment of vidyd and dharani as well as the accomplishment of the dharmakdya. As for the 'stage of the great Emptiness', we say ' great Emptiness' because the dharmakdya is the same as [empty] space, without hindrance, constant and embracing all representations; and because it is that whereon all dharmas rest and rely it is designated a ' stage'. The 'secrets of the body' refers to the fact that even the omniscient find it hard to see the three secrets of the dharmakdya; how could those on the ten bhumis catch a glimpse of them? Therefore we call them the 'secrets of the body'. Further, the Bodhicitta-sdstra of Nagdrjuna-Bodhisattva says: Because it is in the mantra-dharma that one becomes a Buddha in this very body it is called the samddhi-dharma; and this is missing and not written in the other teachings. (What this means by 'samddhi-dharma' is the samddhi wherein one realizes the dharmakdya within oneself. The 'other teachings' are all the exoteric teachings which were preached in the parasambhogakaya.) And it says further: If a man searches for the wisdom of the Buddha and attains an enlightened mind, then it is the body born of mother and father which speedily realizes the stage of great enlightenment. [II. THE GATHAS] Thus, in accordance with literary authority and the basis [pramdna] -95- of teachings of this sort, we have established this principle. But how do we discriminate the meaning of tha words of sutras and sastras such as these? The gathas say: 密 The six elements are unobstructed and constantly intermixed, 教 (Essence) The four mandalas are not separate from each other, (Marks) 文 The union [adhisthana] of the three secrets quickly reveals, 化 (Function) So that we call this very body 'Indra's net', because [it reflects] again and again. (Non-obstruction) Inherently having all prajna, (Becoming a Buddha by the dharma- kaya) The mind and its qualities surpasses the countlessness of the dust; (Numberlessness) Each having the five jnanas, the limitless jnanas, (Complete mandala) Because of the power of the mirror [adarsa] is truly enlightened. (Reason) We may interpret that these two gathas in eight lines praise the four characters 'becoming a Buddha in this very body', and these same four characters hold limitless meanings: so, because none of the Dharma of the Buddhas is left out of this one phrase, we have outlined it by establishing these two gathas to reveal its limitless virtues. The gathas may be divided into two: the first gatha praises the two characters 'in this very body', and the second gatha praises the two characters 'becom- ing a Buddha'. The first, moreover, is in four parts: the first line deals with essence, the second deals with marks, the third deals with function, and the fourth deals with non-obstruction; the second gatha likewise has four parts: the first line indicates becoming a Buddha by the dharmakaya, the second expresses numberlessness, the third reveals the complete mandala, and the last sets out the reasons. [A. THE PRAISE OF 'IN THIS VERY BODY'] [1. ESSENCE: THE SIX ELEMENTS] What we mean by 'the six elements' is the five elements plus consciousness. As the Mahdvairocana-sutra says: My enlightenment [consists in] the original non-arising [of -94- dharmas]: it surpasses the way of words and speech, it attains liberation from all errors, it is far from causes and conditions, and it knows that Emptiness is the same as space. His meaning is the bija-mantra which reads buddha-bodhi-a-vi-ra- hum-kham-hum. The letter 'a', which has the meaning of the original non-arising of all dharmas, is the element earth; the letter 'va', which describes being separate from words and speech, is the element water; the letter 'ra', indicating purity and non-defilement, is the element fire; the letter 'kha', indicating the unattainability of causes, is the element wind; and the form of the letter 'am', indicating equality with space, is the element akasa. 'My enlightenment' is the element of consciousness: in the state of cause it is called 'consciousness', and the state of effect it is called 'knowledge', because knowledge is the same as enlightenment: that is, in Sanskrit, the words 'buddha' and 'bodhi' are [derived from] transformations of one word [the root lbudh], 'buddha' being the name of the Enlightened One and 'bodhi' being what we call his knowledge. Thus, what the sutras call 'samyaksambodhi' used to be translated as 'universal knowledge' and is now translated as ' universal enlightenment', because the meanings of 'knowledge' and ' enlightenment' are inextricably co-involved. This sutra designates consciousness 'enlightenment' only to insist on getting across this meaning of the distinction between cause [consciousness] and effect [enlightenment], the difference between the root and the branch. In this way, then, the verse from the sutra explains the samadhi of the five Buddhas. Further the Vajrasekhara-sutra says: All dharmas are originally unarisen, their essences are separate from words and speech, they are pure and undefiled, and as causes are the same as [empty] space. This accords with the Mah-avairocana-sutra. 'All dharmas' means all the mental dharrnas; it says 'all' because the mind and its qualities are measureless in number. Note that 'mind' and 'consciousness' are two words with the same meaning: thus Vasubandhu and his followers could base their principle of 'consciousness only' on [the agama of] 'only mind in the three realms'. All the rest is the same as was explained above. -93- The Mahavairocana-sutra further says: I am just the same as the stage of mind, everywhere sovereign, omnipresent among all the sentient and insentient. The letter, 密 ' a' is the supreme decree; -the letter 'va' is called water; the letter 教 ' ra' is called fire; the letter 'hum' is called wind; the letter 'kha' is the same as space . 文 When the first sentence in this sutra says 'I am just the same as the stage of mind', what it means by 'mind' is 'consciousness' or 化 ' knowledge'. The last five sentences are the five elements; the middle three phrases indicate both the function of sovereignty and the quality of non-obstruction of the six elements. The Prajnaparamita-sutra, the Ying-lo-ching, etc., all similarly explain the meaning of the six elements. Thus the six elements are the constructors of all the Buddhas, as well as of the sattva- and bhajana-lokas: that is, of the four kinds of dharmakaya and of the three kinds of lokadhatu. This is why Arya- Mahavairocana, explaining the production of the Tathagata, spoke these verses: They are the producers of all dharmas and dharma-laksanas in forms according to their kind, Of the Buddhas, the sravakas and, enlightened in order to save the world, The host of zealous bodhisattvas, as well as the humane aryas; The sattva- and bhajana-lokas also are established in due order; All dharmas which arise, abide [and decay] are constantly produced in this manner. What meaning does this verse reveal? We say that it indicates that the six elements are the producers of the four kinds of dharmakaya and mandala as well as of the three kinds of lokadhatu. What it means by 'all dharmas' is mental dharmas; 'dharma-laksanas' are material dharmas. Again, 'all dharmas' expresses a common name; 'dharma-laksana' reveals their differences, as when the following sentences say 'Buddhas', ' sravakas', 'enlightened bodhisattvas' and 'sattva- and bhajana-lokas also are established in due order.' Again,'alll dharmas' refers to the dharma- mandala; dharma-laksanas refer to the samayakaya; from 'Buddhas' up to 'sattva-' refers to the mahamandalakaya.
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