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Home , Dharmadhatu, Mahaprajnaparamita Sutra, Siddhi

A Translation of the 密 Introduction and the Tenth Chapters of the Hizo Hoyaku 教 文 by

Minoru Kiyota 化 Assistant Professor, University of Wisconsin

Preface Although the and literature was already known in the Nara period (710-784),it failed to occupy a respectable position in the academiccircles of the Buddhists either during the Nara period or the early Heian period. During the reign of Emperor Saga, (809-823), leading masters of Nara presented their views on in the presence of the emperor at Shoryo-ji Temple, after which they were asked to organize their views into texts. Texts were composed and submitted to the throne at the time of the reign of Emperor Junna, (823-833). Kukai, (774-835), though not a member of the Nara priesthood, submitted the Juju Shinron, the Treatise on the Ten Stages, organized into ten chuan, and the Sokushin Jobutsu Gi, the Essence of Inherent , organized into one chuan. It is commonlyheld, however, that because the Juju Shinron was excessively voluminous, Kukai was asked to submit an abridged version, which is the Hizo Hoyaku, the Jewel Key to the Secret Store, organized into three chuan. It is speculated therefore, that both the Hizo Hoyaku and the Sokushin Jobutsu Gi were composed sometime in the early 830's under an imperial edict. The Hizo Hoyaku is designed to describe the doctrine of , the Japanese version of the mantra school, and to bring about the official recognition of that school as a distinct school of Japanese Buddhism. The major literary sources to which the Hizo Hoyaku makes reference are: Mahavairocana , Vajrasekhara Sutra, Laiikavatara Sutra, Sastra, Shaku-maka-en-ron (Shih-

-96- -ho-yeh-lun) and Daichido-ron (Ta-chih-tu-lun). The significance of the Hizo Hoyaku lies in its attempt to unveil the authentic self' which it identifies as the bodhicitta. In order to do so, it traces the process of the development of the consciousness which is categorized into ten stages as follow:

1. Foolish ignorant goat Appetite and sex

2. Ignorant child who ma- Confucianism Worldly stages intains abstinence

3. Fearless child Brahmanism and Taoism 4. Only- and no- Sravaka self [pudgala] stages 5. Plucking out karma- Pratyeka- causing seed 6. Unconditional compassion Hosso CFa-hsiangJ 7. Realizing no-arising Sanron CSan-lunJ [anutpada] 8. One path [ekayana] to CT'ien-taaij stages truth [tathata] 9. No essence [svabhava] CHua-yenD in the ultimate 10. Adorned with secrets Shingon CChen-yenJ The Secret Buddha Stage

The Shingon stage consists of the awareness of bodhicitta in the very body one possesses, a theory which is referred to as sokushi- jobutsu. In this context than, the ten stages are not only a diachronic arrangement of stages to prove the superiority of one doctrine over another, but a synchronic scheme in which the realization achieved in the tenth stage embraces all other stages of realization. This simply means that the inherent bodhi requires awakening and that any one of the nine stages is the instrument necessary to awaken it. Hence the first nine stages are referred to as the 'cause-stages' while the tenth is referred to as the 'result-stages', which is properly described as that adorned with secrets': Secrets here mean the secrets' of the authentic self, the bodhicitta, which is, in actuality, beclouded by ignorance [avidya]. Although the Buddhist masters of the Tendai school, in particular, viciously challenged Kukai's system of doctrinal classifica-

-95- tion after his death, the composition of the Hizo Hoyaku not only established Kukai as an acnowledged master of Buddhism, but also enabled Shingon Buddhism to be recognized as a distinct school of 密 Japanese Buddhism. 教 The introduction and the tenth chapter of the Hizo Hoyaku are translated here. The introduction outlines the ten stages while the tenth 文 chapter describes the tenth stage. 化

HIZO HOYAKU: THE JEWEL KEY TO THE SECRET STORE Composed by Sramana Vairocanavajra (Taisho2426, Vol. 77, pp. 363-374)

INTRODUCTION

Boundless, boundless, it's infinitely boundless, [About] the Buddha and the heretics there are millions of scolls; Dark, dark, it's very dark, of the way that is spoken of, there are multitudes of roads. What is left when the writing and chanting stop? Know not, know not, I too, know not. Though they think and think, even the wise know not. The ox- headed [god of peasants] chewed grasses in compassion for the ill, And [Chou-kung], taking pity, offered a compass to [Yueh-ch'ang] so that he would not be lost. In the triple world [triloka] the madmen do not know their madness; In the four types of birth [caturyoni] the blind are unaware of their blindness. Birth, birth, birth, birth, darkness begins at birth, Death, death, death, death, darkness [dwells] even unto death. [The first stage:] A flower in the sky [i. e. fame and vanity] dazzle our sight; and a turtle's hair [though not there] dazzles our

-94- mind. [So likewise it is of self,] though [the blind] as if drunken, tenaciously clings to it as real. Losing control of himself as if he were a thirsty deer or a wild house racing blindly through a village of dust' [klesa], or a ruttling elephant or a leaping ape going lewdly through a city of delusions', [the blind] finally takes delight in commi- tting the ten evils [dasfikusalani] day and night. With ears closed, no longer does he allow the six paramitas to enter his mind. Condem- ning both men and the , he does not realize that he is burning the seed [of Buddahood]; indulging in wine and women, he does. not realize the retribution that awaits him. and the guards [of hell] build dungeons and examine the sinners; the hungry ghosts [] and beasts, with spits of fire aflame from their mouths, bodily drag along their heavy cart loads. [The blind] transmigrates through the triple world and perilously wanders through the four types of birth. Now when the greatly enlightened compassionate father [i. e. the bodhi- sattva] beheld [the miseries of the blind,] how could he remain silent? This is why he provided different kinds of medicines and pointed out the different kinds of error. Thus, [on the second stage,] by observing the three bonds and the five principles [of Confucianism] there is order and no discord in the rela- tionship between lord and subject, father and son; [on the third stage,] by cultivating the six [ascetic] practices and the four dhydnas [of the Brahmans] the [designed] to frown upon the [phenomenal] world and to seek in heaven promotes one to realize the bliss of heaven; [on the fourth stage, by believing that there are] only the skan dhas [] and thereby cutting off [the notion of the reality of] self [pudgala], the eight liberations [astavimoksa] and the six super powers [sadabhijld] are realized; [on the fifth stage, by understanding] the causes and conditions, [of phenomenal life] the knowledge of emptiness [sunyata] plucks out. the seeds [of karma]. [on the sixth stage,] by rising with unconditional compassion and by [realizing that there is] only consciousness [vijiiaptimatrata] and thereby severing the sense-fields [visaya], the two obstructions [klesa varana and jneyavarana] are cut off, and [by means of asrayapar-

-93- avrtti] the four are realized; [on the seventh stage,] by understanding the nature of one's own mind by means of contemplating on the essence of non-arising [anut- 密 pada] and by severing the thought of one-sided sunyata, the One Mind 教 [bhutatathata] which is quiescence [santa], non-dual and markless [alaksana] is realized 文 [on the eighth stage,] by contemplating the One Way [ekayana] in its original pure [state] Avalokitesvara reveals its delight; 化 [on the ninth stage,] by being mindful of dharmadhdtu at the time not initial awakening [pramudita], beams with smiles, [and, on the tenth stage,] when one has exhausted all the dust [klesa] of the sense-fields, than at this time the grandeur of the mait- dala is finally revealed. The wisdom eyes [represented by the Shingon signs] of ma' [on the right: signifying the sun, representing compassion] and t' [on the left: signifying the moon, representing samadhi] unite and [their light] cuts through the dark night of igno- rance [avidya]. The light from the sun and moon [uniting] samadhi reveals the wisdom of . The five families of Buddhas [of the Shingon pantheon] lifting their knowledge-seals [jndna-mudrd: each signifying a specific vow] are omnipresent. The four are united and rest in the embodiment of the Dharma. The winds of karma wane beneath the withering glance of . The waves of ignorance subside under the three blasts of Trilokavijaya. The eight puja-devis arouse the sea of clouds as wondrous offerings [to the Tathdgata Mahdvairocana and the four Buddhas of the Vajradhatuman- dala]. The four paramita princesses [representing the created by the four Buddhajndnas] inherit the bliss of the Dharma. Even [one who is on] the ten bhumis [i. e. Kukai's eighth stage] cannot catch a glimpse of [the Shingon realm] nor [one who has realized] the three aspects of the mind [i.e. its essence, marks and activities: Kukai's ninth stage] conceive it. It is the secret among secrets, the realization among realization But alas not knowing their own jewels, taking madly delusion as

-92- if it were enlightenment, what else can such men be called but idiots. The though of compassion is urgent, for without the teaching [of the Dharma] how can there be salvation ? That is why various forms of medicine [stage] are provided; if men do not take them, how can they be cured? The King of Physicians [i. e. Tathagata Mahavairocana], reproaches those who discuss [the Dharma] and recite [the ] aimlessly. Now then, the medicines of the nine stages brush away external dust [i. e. the six gunas] and eliminate errors, but the Palace of Vajra [the Shingon stage] opens the inner store [of one's own mind] and offers its jewels. Whether bliss or sorrow, attainment or failure, it is the doing of one's own mind; neither by one's father nor by one's mother, but only by oneself can the realization [of the Dharma] be brought about. The sattva who seeks for the Buddha should not be ignorant of this: [the difference between] a gem [mani] and a rock [or between] an ass's milk and a cow's milk should not go uninvesti- gated; so the [Mahavairocana] Sutra and the [Bodhicitta] Sastra clearly explain the deep and the shallow stages of the mind. The stages are graded and explained in detail [in the chapters] which follow. The [introductory] verse [here: vandana] says [The six elements:](1) Homage to the eternal life of Vajra, [imma- nent] in all internal [organic] and external [inorganic things], and [the four element which are] apart from words, beyond defilement, equal to space, and caused [by conditions]. [Four mandalas:] To [(1) the Dharma- whose signs are] ka [derived from karya: the guttural consonant-class], ca [from cyuti: the palatal consonant-class], to [from tanka: the cerebral consonant- class], to [from tatha; the dental consonant-class] pa, [from parama- rtha: the labial consonant-class], ya [from : the semi-vowel], and sa [from santi: the spirants]; to [(2) the -mandala within

(1)ln Shingon Buddhism, the essence〔svabhava〕, marks〔laksaa〕and activities CkarmaJ of the tathata are described symbolically in terms of the six ele- ments, four mandalas, and three forms of communion [triguhya], respecti- vely. First, the six elements are described. Vajra, the basis of all things, is epresented by earth, followed by the four elements: water, fire, wind and space. The sixth, the mind, is left out here since it is the perceiver of the five elements.

-91- which reside the following Buddha s whose signs are]: caitya [Maha- : the central Buddha], banner [Ratnaketu: the Buddha in the east], light [Samkusmitardja: the Buddha in the south], lotus CAmi- 密 tayus: the Buddha in the west), and conch [Divyadundubhimeghanirg- 教 hosa: the Buddha in the north]; to [(3) the maha-mandala within

which reside the following Buddhas of the Garbhakosadhatu whose signs 文 are]: sun [Mahavairocana], banner [Ratnaketu], garland [Samkusumi- taraga], eye [Amitayus], and drum [Divyadundhubhimeganirghosa] as 化 well as [the following paramita-bodhisattvas and puja-bodhisattvas of the Vajradhatu]: Vajra, Ratna, Dharma, Gita and Nrtya; to [(4) karma- mandala within which are representations made out from] mold, cast and carving, [indicating] the activities [of the Buddhas]. [Unity between essence (i. e. the six elements) and marks (i. e. the four mandalas):] And to the Great Ones [Buddhas] unhindered [i. e. immanent in all things] and countless as the dust.

By imperial decree, I now compose [this work] on the ten stages By which one instantly transcends the three falsehoods and enters [the realm of] truth [praznuditd](2). By lifting up the mist [of ignorance], one sees the light, the inexhaus- tible treasure [within], He enjoys [the fruits of the ten-stage-Dharma] together with all others, anew day after day. [It is as if one] having sacrificed to the spirits of the road [before starting the journey] in search of the , And, after [having lodged at] many post-houses, reaches one's own dwelling. The Tathdgata has clearly explained that: There are ten entrances to the golden platform [the tenth stage], And now having heard the number of stages, Reveal their names and characteristics. The explanation of the names of the stages will follow in due order, But now recite [their names] by heart and apprehend the paths of

error.

(2) Shingon Buddhism holds that the first stage in the dasabhumi〔the ten stages designed to realize Bodhisattvahoodj is the ultimate stage.

-90- (1) The stage of the foolish [prthagjana] ignorant goat: The worldling, madly intoxicated, does not realize his errors; Mindful only of Csatisfying hisj appetite and sensuous pleasure, he is like a goat. (2) The stage of an ignorant child who maintains abstinence But through external conditions, he suddenly thinks of moderation; Charity blooms in his heart, as if a seed had met with CproperD conditions. (3) The stage of a fearless child: The heretic, Cbelieving inJ rebirth in heaven, gains peace for a while; But he is like a child or a calf, who longs for his mother. (4) The stage of only-skandhas and no-self [i. e. that which affirms the reality of dharma s but negates the reality of the self in the perso- nality]: Understanding only the existence of dharmas and rejecting self: In this sentence is collected the teaching of the goat-cart Cas expressed in the parable of the .

(5) The stage of plucking out the karma-causing seed: Cultivate the Cunderstanding of the D 12-f old chain Cof co-arisingj, and pluck out the seed of ignorance; Having eliminated Cthe seed which produces] karma, he attains the fruit CphalaJ in silence. (6) The Mahaydna stage [which is concerned with] the conditions of others: The rising of uncondititonal compassion is the initial awakening of great com- passion Cmahakarunaj; Meditating on false images Cparatantra-svabhavaJ, through consciousness-only Cviinaptimatrataj, the sense-objects Cnimitta-bhagaj are cut off. (7) The stage of realizing no-arising [anutpada] The eight negations end prapanca: contemplate suyata in a single instant; The mind then is tranquil, markless, and at peace.

(8) The stage of the One Path [ekayana] to Truth [tathata]: In the original pure state of tathata, knowledge and sense-fields are interfused; CHe who] knows the Cfundamental) nature of the mind (tathagata-garbhaj is called Vairocana. (9) The stage [which holds that] there is no essence [svabhava] in [what one conceives as] the ultimate:

-89- Water has no essence Csvabhava, it turns to waves when it meets the wind; The is not the ultimate: having been warned one should immediately forge ahead. 密 (10) The stage adorned with secrets: 教 The exoteric medicine wipes off the dust; the Shingon [teaching] opens up Cone's inner] store; 文 The secret treasure now lay displayed, and 10,000 virtures are instantly

realized. 化

CHAPTER 10: THE STA GE ADORNED WITH SECRETS

[Supremacy of the tenth stage]: The [previous] nine stages are without essence [svabhava], Evolving in profound succession, each is the cause [of the next]; The secret teaching of the Shingon [school] is [the teaching as] explained by the Dharmakiya. The secret Vajra is the highest truth. [The essence of svabhava-Dharmakaya]: The [realized in] the five-stage meditation [designed to realize Buddhahood] are the body of Dharmadhatu, [The marks of Dharmakiya: General] The four mandalas and the four mudris reveal its essence. [Specific: Mahamandala]: The numerous buddhas are the Buddha within my mind, And, like [water-] drops in the sea, the Vajra [-kula] and Padma [-kula] are my body. [Specific: Dharmamandala] Every single letter embraces infinite representations, [Specific: Samayamandala] Every single sword and vajra manifests super-knowledge, [Specific: Karmamandala]: The ten-thousand virtues of the essence wheels' [i. e. the three mandalas listed above] are brought into [karma] completion. [Inherent Buddhahood]: In a lifetime one attains the realization of the adorned benevolence [of Buddhahood].

-88- The Sutra says: Furthermore, Lord of Secrets, the bodhisattvas who observe the bodhisattva-practices according to the mantra teaching will perfect the immeasurable meritorious wisdom, [the seed of] which they have accumulated in innumerable kotis and nayutas of eons, and the immeasurable wisdom-means [prajna-] to carry out their practices in every little detail. We may interpret this as praising the meritorious virtues of the bodhisattvas who are initiated into the Shingon school. It says further: At that time, Bhagavan Vairocana entered the Dharmakaya-sa- madhi of all the Tathagatas, which gives one the power [to accomplish the upaya deeds] instantly, and said of the essence which he himself has realized in that samadhi as follows: I have realized akara-adyauntpada, have gone beyond the ways of speech, have realized liberation from all errors, have parted from [the realm] of all causes and conditions, and, having understood that sunyata is equal to space, the wisdom which [cognizes] things as they really are has been produced. Having parted from all forms of blindness, [I dwell in the realm of] the highest truth [paramartha] which is without impurities. We may interpret the above as follows: The words of this verse is concise but its meaning is profound. Words remain afloat [on the surface]; its essence is [buried] deep. But without the surface, expla- nation is difficult. There is also the wheel of a hundred letters', the twelve letters', and other practices of samadhi, as well as those of the thirty-seven deities of the Vajradhiitu' and of the four--'. These are the samidhis of the ultimate secret of the Tathagata Maha- vairocana, [the meaning of whose] words [also] is broad and can not be related in details. Again, 's Dodhicitta-sastra says: Thirdly, samadhi refers to the [manner of] contemplation as observed by the mantra practitioner. How does this enable him to realize the supreme enlightenment g It ought to be known that in [observing this samadhi] one [realizes in it] that one inhe- rently dwells in the [realm of] the great bodhicitta of Saman- tabhadra. Although all sattvas are originally bodhisattvas, being

-87- bound by the defilements of greed, hate and delusion, the buddhas, out of their great compassion and by their knowledge of skillful means, preach this very profound secret , enabling 密 the practitioner to contemplate the disks of the sun and the moon 教 within his own mind. Because he performs this contemplation, in illuminating the original state of his mind, [he sees it] as [that 文 which is] calm and deep like the light of the full moon spreading through all of space without discriminating anything. This [state 化 of realization] is also referred to as the final limit of realization', the pure Dharmadhatu', or the ocean of the true perfection of wisdom [prajnapdramita]. Embracing all the measureless, pre- cious samidhis, it is like the pure brightness of a full moon. Why is it sot Because all sattvas bear the state of Samantabha- dra. If one were to observe his own mind, one would see it in the form of a moon disc. Why is the moon disc taken as an illu- stration l Because the body of the full moon in perfect brightness is of the same kind as the bodhicitta. The moon-disc has sixteen phases. It illustrates that in yoga there are sixteen bodhisattvas from Vajrasattva to Varasamdhi. Among the thirty-seven deities, each of the Buddhas of the five directions manifests one wisdom [jnana]. Because Aksobhya Buddha in the east perfects adarsa-jnana, he is also referred to as Vajra-jnana, because -Buddha in the south perfects samata-jnana, he is also referred to as Abhiseka-jnana; because Amitabha-Buddha in the west perrfects pratyaveksana, he is also referred to as Padma-jndna or Dharmacakrapravartana- jnana; because -Buddha in the north perfects kriyanusthana-jnana, he is also referred to as karma-jnana; because Vairocana-Buddha in the center perfects Dharmadhatu- jnana, he is the source [of the jnanas]. From the four Buddha- jnanas emanate the four paramitabodhisattvas. The four are Vajra-, Ratna-, Dharma-, and Karma-Bodhi sattvas. They are the mothers who give birth to and nourish all the deities of the past, present and future. From this Dharmadhatu, in which the mudrd is perfected, come forth the four Buddhas. Each Tathagata of the four directions embraces four bodhisattvas.

-86- In the east, Aksobhya-Buddha embraces the four bodhi sattvas Vajrasattva Vajraraja Vajraaaga Vajrasadhu; in the south, Ratnasambhava-Buddha embraces the four bodhisa- ttvas Vajraratna Vajratejas Vajraketu Vajrahasa; in the west, Amitabha-Buddha embraces the four bodhisattvas Vajradharma Vajratiksna Vajrahetu Vajrarhasa; in the north, Amoghasiddhi-Buddha embraces the four bodhisa- ttvas Vajrakarma Vajraraksa Vajrayaksa Vajrasamdhi Each of the Buddhas of the four directions having four bodhisa- ttvas, there are eighteen bodhisattvas. Thus among the thirty- seven deities, leaving out the five Buddhas and the four para- mita-bodhisattvas [which shall be discussed later], we have left only these sixteen bodhisattvas who are embraced by the Buddhas of the four directions. Further, the Mahaprajnaparamita-sutra lists sixteen kinds of sunyata, from adhyatma-sunyata to abhavasvabhava-sunyata. All beings, in their original make-up of their minds, have an element of pureness and are fully equipped [to perform] the various acts [of compassion]: for the essence [of one's mind] is extremely subtle and brilliantly pure, and though it transmigrates in the six destinies it is yet unchanged. It is like one of the sixteen phases of the moon: if a segment of the light of the

-85- moon were to come across with that of the sun, the moon would be deprived of its light by the sun-light. Therefore it would not shine. But later, the moon, from the first night of waxing, 密

gradually develops itself, until on the fifteenth day it reaches 教 its fullness. This i s why the practitioner of meditation should begin with the letter A' to arouse the brightness of his [original 文 state of] mind, and, by gradually purifying and brightening it, realize the knowledge of no-arising [antpada-jnana]. 化 Now the letter A' [signifies] the essence that all dharma s in their original [nature] do not arise. According to the commentary to the Mahavairocana-sutra, the letter A' has five essences First, the letter a' is the bodhicitta; second, the letter a' is the bodhi-practice; third, the letter am' means the realization of bodhi; fourth, the letter ah' means ; fifth, the letter ah' means the knowledge complete with means [upaya]. Further, we may match [the meanings of] the letter A' with the explanation in the Saddharmapundarika-sutra of the words to reveal, to exhibit', to realize', and to enter'. The word to reveal' means to reveal the Buddha's wisdom [prajna], together with which the bodhicitta is [also] revealed; it corresponds to the first essence, a', signifying the bodhicitta. The word to exhibit' means to exhibit the Buddha's wisdom; it corresponds to the second essence, a', signifying the bodhi-practice. The word to realize' means to realize the Buddha's wisdom; it corresponds to the third essence, am', signifying the realization of bodhi. The word to enter' means to enter the Buddha's wisdom; it corresponds to the fourth essence, ah', signifying parinir- vana. All these [essences] put together is the fifth essence, ah', com- plete perfection, signifying the fulfillment of the wisdom of skillful means. A verse which praises that the letter A' is the essence of bodhi- says: The eight-petalled white lotus is an arm's length away, Brightly manifesting the pure light of the letter A'; By drawing both dhyana and jnana into the vajra-bandhana-[], The Tathagata's wisdom of calmness and tranquility is summoned. He who is fortunate enough to encounter the letter A' should without doubt contemplate on it; he would then realize the full brigh-

-84- the ss of his pure consciousness. If he were to see only a glimpse of it, [what he sees] would be called [the realm of] the highest truth [par- amarthasatya], if he were to see it constantly, he would enter the first stage of the bodhisattva; if [this vision] were to evolve [to such a dimension so as to] encircle the rim of the Dharmadhatu, its meas- urement would be equal to that of space. He would then be able to fold up or unfold [his vision] at liberty and be equipped with all wisdom [sarvaprajna]. He who practices the yoga. meditation should by all means cultivate the practices of the three secrets [triguhya] in every detail and realize [thereby] the essence of the meditation of the five stages [designed to realize] Vairocana Buddahood. What we mean by the term three secrets' is (1) the secret of the body [kayaguhya]: binding mudras to summon the host of deities; (2) the secret of speech [vagguhya]: chanting the and clarifying each word so that there is no misunderstanding; (3) the secret of the mind [mano-guhya]: dwelling in the meditation of yoga, coming into union with the fullness of the pure moon, and realizing [one's own] bodhicitta therein. The five stages of Vairocana- Buddhahood are (1) atage of penetrating [the bodhicitta], (2) stage of perfecting the bodhicitta, (3) stage of [attaining] the vajra-mind, (4) stage of attaining the vajra-body, and (5) stage of realizing the supreme enlightenment [samyaksaipbuddha] and attaining thereby the indestr- uctible body of vajra. He who has perfected the five stages is certain to realize the body of his presiding deity. Its illumination is the body of Samantabhadra; it is also the mind of Samantabhadra. It is identical to the Buddhas of the ten directions, When men [observe] the practices whether in the past, present or future, there might be those who are quick' or slow' in realizing [Buddhahood], but when it is realized there is no notion of the duration of time. The mind of the worldling is like a lotus bud; the Buddha-mind is like a full moon. If this medita- tion is perfected, then there are manifested in it all the abodes of the ten directions: the pure and the defiled, the stages of the six destinies, the stages of the three vehicles, the stages from creation to destruction in all the abodes of the past, present, and future, the distinct stages of karma among the sattvas, the characteristics of the causal stages of the bodhisattvas, and all the abodes of the buddhas of the past, present

-83- and future, and one would realize [thereby] the very body of the presi- ding deity [in him] and fulfill all the vows of Samantabhadra. The refore the Mahavairocana-sutra says: 密 The true mind [i. e. the mind as it really is] such as this is what 教 the buddhas of the past have explained.

Question: You have previously said that, because the men of the 文 two vehicles grasp [the reality] of dharmas, they cannot attain Buddha- hood. Now what is the difference between [their practices] and the 化 samadhi [designed to] enable the cultivation of bodhicitta? Answer: Because the men of the two vehicles [sravaka and pra- tyekabuddha] grasp [the reality] of dharmas, it takes them a long time to realize the essence [of Buddhahood]: they sink into [a state of] stagnation, and because [they maintain belief] in the [require- ment] they are limited; when the great bodhi [compassion] is awakened, they take to the vehicle of wholesome practices and [again] spend innumerabe kalpas. Therefore they [the two vehicles] are worthy to be shunned and can not be relied upon. Now the Shingon practitioners have already destroyed the tenacious grasping [to the reality of] dharma and pudgala; and though this is certainly the knowledge to see truth [], he might not be able to realize the knowledge of all knowledge [sarvajndna-jndna] of a Tathagata because of the subtle elements of grasping [prasuksma-graha] that have been accumulated within [his mind] from the unknown past. Therefore, he should seek the profound way [to tattva], uphold [the Shingon Dharma], and cultivate [himself] stage by stage, from the common man up to the Buddha-stage. This samadhi then enables one to attain Buddha-nature [Buddhata], to realize the Dharmakaya of all Buddhas, as well as the wisdom of the essence of Dharma-dhatu [Dharmadhatu-svabadva-jnana], and to perfect Maha- vairocana Buddha's svabhava-Dharmakaya, [the body of ultimate re- ality], sambhoga-Dharmakaya [the rewarded body], nirmana-Dharma- kaya [the historical body], and nisyanda-Dharmakaya [the body of the means]. Because a practitioner has not yet realized this, it stands to reason that he should observe these [practices]. Therefore the Mahavairocana-sutra says: is born from the mind The Vajrasekharayoga-sutra explains [this passage] as follows:

-82- The bodhisattva Sarvasiddhartha first sat in the Vajrasana, realized the supreme way [anuttara-samyak-sambodhi], and finally, having received [the right] to transmit the realm of the mind of all the Buddhas, then realized the fruits [of his work]. If [all] the men of the present determinedly cultivate this pra- ctice according to the teachings, without rising from their seats, this samadhi will be manifested before them, and they would thereby realize the body of the presiding deity. Therefore the Mahavairocana-sutra, in the section on the Rules of Worship [pftja.], says: If one is without the strength to [bring about] increasing bene- fits [for mankind], he should dwell in the Dharma and earnestly contemplate on [his] bodhicitta. The Buddha had said that in it are contained [the essence of] ten-thousand practices, complete with pure Dharma. Because this boodhicitta includes [within it] the meritorious dharmas of all the Buddha, if one realizes and manifests it then he will become the leader [nayaka] of all. If he were to return to the original [state or the nind], he would [find in it] the land adorned with the secret [teachings]. Wit- hout rising from his seat, he would then be able to perfect all Buddha-deeds. In praising the bodhicitta, therefore, [I say] in verse If a man seeks the Buddha's wisdom and realizes bodhicitta, In the body born of mother and father he would instantly realize the stage of great enlightenment. Question: Now that we have heard the words of the verses [on the ten stages], explain their meaning. Answer: According to the Shingon teaching, every simple letter [that is sounded], words [expressed either singularly or in compound], phrase, and sentence, is replete with boundless meanings which one would not be able to exhaust even if one were to take eons. Further, every single letter has three meanings: its sound, the letter [shape], and the [state of] reality [it is designed to reveal]; and its charac- teristic [philological] and its [religious] essence; and every single phrase has two meanings: the shallow and the profound. It is difficult to discuss things in haste. If one were to speak [of a thing] as it really

-81- is, those of small [mental] capacity would create doubt, would cause to slander others, and most certainly would become an or [the committer of] pancanantariya. That is why the nirmana-kaya of the 密 Tathagata concealed [the truth] and remained silent about it, and the 教 bodhisattvas who transmitted the Dharma left it undiscussed. Their intent laid here [on not misleading men of small mental cap-acity]. 文 Therefore the Vajrasekhara-sutra says: Do not explain even a single letter of the Dharma of the Maha- 化 vairocana-samadhi to those who are uninitiated. Do not readily explain the mantras of the rites of the presiding deity to others even thought he may be the practitioner in the same school. If [one were to] explain them, he would be. struck by disaster immediately, invite calamity, and later fall into avici hell [Question:] I reverently receive your advice and warning and shall not dare transgress it [Shingon Dharma]. But again I respectfully request you to explain the, words of the verses in the beginning of the chapter. [Answer:] "The nine [previous] stages are without essence [svab- hava], Evolving in profound succession, each is the cause [of the next]. These two lines reject what has been said before: that none of the nine stages reaches ultimate Buddhahood. The "nine stages" means the stages from the "foolish ignorant goat" to "ultimate lacking essence." Among these, the first lists the common ignoramus who is directed to practicing evil deeds and does not cultivate the least bit of virtue; the next reveals the human vehicle, followed by the heavenly vehicle these are the [vehicles of the] heretics which loath the lower realm [dhatu], seeks rebirth in heaven, and, although aspiring for the bliss of liberation [vimoksa], falls into hell. The above three stages are all [within] the worldly stage; they can not yet be referred to as those of the Iran sworldly stage. The fourth stage [which affirms] "only the skandhas", and the stages above it are [collectively] referred to as the stage [designed to realize] . Among the transworldly stage, the "only-the- stage" and the "plucking out karmic-seeds stage" are the teachings of the Hinayana. The salvation-of -other stage on up are the stages of Mayayana. The first two stages in the Mahayana are

-80- the Bodhisattvayina, and the next two are the Buddhayana. Thus each vehicle, bears the name "Buddha", but from the vantage point of later stages is only prapanca. Because the first two stages [of the Mahayana] are without [sixed stations of] dwelling, they are without svabhava. Because the latter two stages [of the Mahayana] are not the [final] fruits, they are the causes. Evolving successively, each [stage] therefore is [in itself] most profound. Thus [the verse in the beginning of this chapter] says "Evolving in profound succession" In the one sentence, "The secret teaching of the Shingon is [the teaching as] exclained by the Dharmakaya" is revealed the Lord of the Shingon teaching. The from "the ultimate is without sva- " on down are the teachings of the [Buddha in his] parasambhoga- and nirmana-kiyas. But the "secret store" of the twofold realm of the Shingon secret teaching is the Dharmakaya of the Tathagata Mahavai- rocana and the four Dharmakiyas, his rethinues, who dwell in the palace of Vajradhatu, the Shingon palace, and so on; and, because [the Ma- havairocana] is in the bliss of enlightenment, be delivers his sermon. This has all been explained in [the chapter on] the Essentials of the Eighteen Assemblies, and others, so no further evidence will be drawn. [The sentence] "The ultimate truth of the secret Vajra" indicates that the teachings of the Mantrayana surpasses [the teachings of] all other vehicles and is the ultimate truth.

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