A Translation

of the

the

Tenth

Hizo Hoyaku

Chapters

and

Introduction

of the

by

Assistant
University

Kiyota

Minoru

Professor,
of

Wisconsin

Preface

Although the mantra and dharani 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 Buddhism 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
Buddhahood, 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 Shingon
Buddhism, 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 Sutra, Vajrasekhara
Sutra, Laiikavatara Sutra, Bodhicitta Sastra, Shaku-maka-en-ron (Shih-96-

mo-ho-yeh-lun)

and Daichido-ron

Hizo

lies

Hoyaku

identifies

in its attempt

as the

the development

(Ta-chih-tu-lun).

bodhicitta.
of the

to unveil

In order

consciousness

The significance

the

authentic

self'

to do so, it traces

which

which

the

is categorized

of the
it

process

into

of

ten stages

as follow:
1. Foolish

ignorant

2.

child

Ignorant

goat
who

Appetite

ma-

and

sex

Confucianism
Worldly

intains
3.

stages

abstinence

Fearless

child

Brahmanism

4. Only-skandhas

and

and no-

Sravaka

karma-

Pratyeka-buddha

Taoism

self [pudgala]
5. Plucking

out

Hinayana

stages

Mahayana

Bodhisattva

causing seed
6. Unconditional

compassion

Hosso CFa-hsiangJ

7. Realizing no-arising
[anutpada]
8. One path [ekayana]
truth

Sanron CSan-lunJ
to

Tendai CT'ien-taaij

stages

[tathata]

9. No essence [svabhava]

Kegon CHua-yenD

in the ultimate
10. Adorned with secrets

The Shingon
very

body

one

jobutsu.
another,
the

stage

that

nine

is referred
adorned
self,

context

than,
to

the

stages

embraces

is the

stages

with

secrets':

bodhicitta,

[avidya].

Although

particular,

viciously

the

prove

all

ten

the

Secrets

the

to as

here
in

mean

-95-

of

one

to

is properly
the

masters

a diachronic

secrets'

This

system

the
of

one of

Hence

while

the

described
of the
by

Tendai
doctrinal

in

simply

any

it.

beclouded
of

over

achieved

that

awaken

the

sokushi-

doctrine

of realization.
and

in

as

the realization

actuality,

Kukai's

to

'cause-stages'

which

is,

referred

awakening

the

bodhicitta

are not only

necessary

Buddhist

challenged

which
stages

'result-stages',

which

is

stages

requires

instrument

of

superiority

in

other

bodhi

are referred

to as the

which

scheme

the inherent

The Secret Buddha Stage

of the awareness

a theory

but a synchronic

the nine
first

consists

of stages

tenth

means

stage
possesses,

In this

arrangement

Shingon CChen-yenJ

the
tenth

as that
authentic
ignorance

school,
classifica-

in

tion

after

his

established

death,

Kukai

an

acnowledged

master

Buddhism

to be

the

Hizo
of

recognized

as

Hoyaku
Buddhism,

distinct

not

only

but

also

school

of

Buddhism.

The introduction
here.

and

the

tenth

The introduction

describes

the

tenth

chapter

outlines

of the

Hizo

the ten stages

Hoyaku

while

are

the

tenth

translated
chapter

of

as

Shingon

Japanese

composition

enabled

the

stage.

HIZO HOYAKU:

THE JEWEL

THE SECRET

KEY TO

STORE

Composed by Sramana Vairocanavajra

(Taisho2426, Vol. 77, pp. 363-374)
INTRODUCTION
Boundless,
and
Dark,

boundless,
the heretics

dark,

it's

is left
not,

Though

headed

boundless,

are millions

dark,

of the

[About]

the

Buddha

of scolls;

way that

is spoken

of, there

are

of roads.
when

the writing

I too, know
they

infinitely

there

very

multitudes
What

it's

think

and

chanting

stop?

Know not,

know

not.
and think,

even

[god of peasants]

the

chewed

wise

grasses

know

not.

The

in compassion

ox-

for the

ill,
And

[Chou-kung],
so that
madmen

blindness.
death,

[The first
dazzle

our

sight;

of birth

Birth,
death,

stage:]
and

pity,

offered

not be lost.

do not know

In the four types

Death,

taking

he would

their

[triloka]

the blind are unaware

birth,

birth,

death,

darkness

turtle's

to [Yueh-ch'ang]

world

the

madness;

[caturyoni]

A flower
a

a compass

In the triple

birth,

[dwells]

in the
hair

-94-

darkness

sky

[though

begins

even

not

at

unto

[i. e. fame
there]

of their
birth,

death.

and

vanity]

dazzles

our

mind.

[So likewise

tenaciously
a thirsty
dust'

deer

through

ten

no longer
ning

seed

realize

and

beasts,
their

triple

world

Now when

the

aflame

from

[The

blind]

[the miseries

different
[on the

wanders

kinds

of the

of error.

second

blind,]

stage,]

the four
upon

the

dhydnas

[of the

[phenomenal]

one to realize

the

[on the fourth

dhas

[dharmas]

self

[pudgala],

powers

[sadabhijld]

are

[on the fifth

stage,

[on the
[realizing

sixth
that

thereby

severing

varana

and

drag

through

four

types

of birth.

[i. e. the bodhihe remain

medicines

and

silent?

pointed

the

three

bonds

the

the

and to

six

[ascetic]

meditation

seek

and

discord

by believing
cutting

liberations

practices

[designed]

rebirth

in

the five

heaven

and

to frown
promotes

that
off

there

are]

[the notion

[astavimoksa]

of

only the
the

and

the

skan

reality
six

of]
super

realized;
by

understanding]

knowledge

sense-fields

jneyavarana]

out

in the rela-

of

the causes

emptiness

and

[sunyata]

conditions,
plucks

stage,] by rising with unconditional

compassion
there is] only consciousness
[vijiiaptimatrata]
the

the

of heaven;

stage,

[of phenomenal
life] the
the seeds [of karma].

by

Brahmans]

and thereby
the eight

[preta]

bodily

father
could

[of hell]

ghosts

mouths,

is order
and no
father
and son;

by cultivating

world

bliss

he does. not

guards

hungry

the

Condem-

he is burning

transmigrates

of

by observing

stage,]

the

closed,

Thus,

principles
[of Confucianism]
there
tionship
between lord and subject,
[on the third

and

how

kinds

in commi-

mind.

women,

compassionate

different

his

of

lewdly

ears

and

their

village

delight

that

through

enlightened

With

enter

the

drunken,

going

realize

Yama

sinners;

loads.

he provided

takes

to

of fire

cart

greatly

beheld
is why

him.

if

as if he were

ape

night.

in wine

the

and perilously
the

finally

he does not

awaits

as

through

a leaping

blind]

indulging

examine

spits

heavy

blindly
or

six paramitas

that

and

with

along

sattva]

the

blind]
of himself

day and

the Dharma,

retribution

dungeons

This

[the

[of Buddahood];

the

build

racing

[dasfikusalani]

does he allow

[the

control

elephant

of delusions',
evils

though

Losing

house

ruttling

both men and

the

of self,]

a wild

or

a city
the

is

to it as real.

or

[klesa],

tting

it

clings

are

[visaya],
cut
-93-

off,

the
and

two obstructions
[by

means

out.

and
and

[klesa

of asrayapar-

avrtti]

the four jnanas

are realized;

[alaksana]

the One Mind

and markless

is realized
[ekayana]

[on the eighth stage,] by contemplating

the One Way
in its original pure [state] Avalokitesvara reveals its delight;

[on the ninth stage,] by being mindful of dharmadhdtu at the time

not initial awakening [pramudita],
Samantabhadra beams with smiles,
[and, on the
[klesa]

tenth

stage,]

of the sense-fields,

when one has exhausted

all the dust

than at this time the grandeur

of the mait-

dala is finally revealed. The wisdom eyes [represented by the Shingon

samadhi 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 ignorance [avidya]. The light from the sun and moon [uniting] samadhi
reveals

the wisdom of Vajrasattva.

the Shingon pantheon]

signifying

a specific

united

and

rest

karma

wane beneath

lifting

vow] are

in the

The five

omnipresent.

embodiment

the

of

withering

The four

the

glance

mandalas

are

Dharma.

The winds

of

of Acala.

The waves

of

arouse the sea of clouds as wondrous offerings

[to the
Mahdvairocana and the four Buddhas of the VajradhatumanThe four

paramita

blasts

[of
each

puja-devis
Tathdgata

by the four

three

of Buddhas

[jndna-mudrd:

subside under

created

the

families

their knowledge-seals

ignorance

dala].

princesses

Buddhajndnas]

the

a glimpse
three

Kukai's
realization

of [the

aspects

ninth

of Trilokavijaya.

[representing

inherit

Even [one who is on] the ten bhumis

catch

the

[i. e. Kukai's

Shingon realm]

nor

of the mind [i.e. its essence,

stage] conceive

it.

the

bliss

The eight

bodhisattvas

of the

Dharma.

eighth stage]

cannot

[one who has realized]

marks and

It is the secret

among

activities:
secrets,

the

among realization

But alas

pada] and by severing the thought of one-sided sunyata,

[bhutatathata]
which is quiescence [santa], non-dual

[on the seventh stage,] by understanding

the nature of one's own
mind by means of contemplating on the essence of non-arising
[anut-

not knowing their own jewels, taking madly delusion as

-92-

if it were
The

enlightenment,

though

what

of compassion

Dharma]

how can there

medicine

[stage]

be

cured?

reproaches

external

dust

of Vajra
offers

the

but

brought

about.

of one's

only

of

by

The

[or between]

[the

an ass's

of
and

can

neither

milk

the
a

milk

of

how can they

Mahavairocana],

recite

[the

stages

brush

errors,

but

or

father

nor

the

Buddha

away

own mind]

attainment

[of

sutras]

the Palace

[of one's

by one's

for

[of the
forms

and

store

between]

and a cow's

teaching
various

them,

realization

seeks

difference

but idiots.

nine

sorrow,

the

who

the

eliminate

or

own mind;

the

Tathagata

the inner

bliss

called

why

do not take

Dharma]

opens

oneself
sattva

this:

[the

Whether

is

[i. e.

medicines

stage]

its jewels.

mother,

if men

six gunas]

Shingon

men be

for without
? That

Physicians

discuss

then,

it is the doing

ignorant

of

[i. e. the

[the

urgent,

salvation

provided;

who

Now

is
be

King

those

aimlessly.

and

are

The

else can such

failure,
by one's

Dharma]
should

gem

[mani]

should

not

be

not

be

and a rock
go

uninvesti-

gated;
explain

so the [Mahavairocana]
Sutra and the [Bodhicitta]
the deep and the shallow stages
of the mind.

Sastra
clearly
The stages
are

graded

and

follow.

explained

in detail

The [introductory]

[in the

chapters]

verse [here: vandana]

which

says

[The six elements:](1) Homage to the eternal life of Vajra, [immain all internal
[organic] and external
[inorganic things],
and

nent]

[the four element which are] apart from

equal to space, and caused [by conditions].

words,

beyond

defilement,

[Four mandalas:]
To [(1) the Dharma-mandala
whose signs are]
ka [derived from karya:
the guttural consonant-class],
ca [from cyuti:
the palatal
class],
rtha:
sa

consonant-class],

to [from tatha;

to

the labial consonant-class],

[from

(1)ln

santi:

Shingon

the

Buddhism,

[from tanka:

the dental
spirants];
the

the

cerebral

consonant-class]
ya [from yana:
to

[(2) the

essencesvabhava,

pa,

consonant-

[from

parama-

the semi-vowel],

samaya-mandala
markslaksaaand

and

within
activities

CkarmaJ of the tathata are described symbolically in terms of the six elements, four mandalas, and three forms of communion [triguhya],
respectively. First,

the six elements are described. Vajra,

epresented by earth,

followed by the

the basis of all things, is

four elements:

water, fire, wind and

space. The sixth, the mind, is left out here since it is the perceiver
five elements.
-91-

of the

which reside the following

Buddha s whose

signs are]:

caitya

[Maha-

the Buddha in the west),

hosa:

the Buddha

in the

sun

Buddhas of the Garbhakosadhatu

[Mahavairocana],

banner

eye [Amitayus],

[Ratnaketu],

and drum

mandala

[indicating]

whose signs

garland

[Samkusumiof

to [(4) karma-

made out from]

the activities

as

and puja-bodhisattvas

Vajra, Ratna, Dharma, Gita and Nrtya;

within which are representations

and carving,

within

[Divyadundhubhimeganirghosa]

well as [the following paramita-bodhisattvas

the Vajradhatu]:

maha-mandala

mold,

cast

[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]

By imperial

decree,

By which

one

and countless as the dust.

now

instantly

compose

[this

transcends

the

work]
three

on

the

falsehoods

[the realm of] truth

[praznuditd](2).
By lifting
up the mist [of ignorance],
one sees the light,
tible
He

treasure

enjoys

others,
[It

anew

is as if one]
And,

fruits

of the

day after

day.

having

the

after

stages
enters

the

inexhaus-

[within],

[the

starting

ten
and

sacrificed

journey]

[having

ten-stage-Dharma]

to the

in search

lodged

at]

spirits

of the

many

together

of the

with

road

all

[before

Bhagavan,

post-houses,

reaches

one's

own

dwelling.
The Tathdgata
There
And

has

are ten

now having

heard

Reveal

names

their

The explanation
But now recite

clearly

entrances

the number
and

of the names
[their

explained

that:

to the golden

platform

[the

tenth

stage],

of stages,

characteristics.
of the

names]

stages

will

follow

by heart

and apprehend

first

in

in due
the

order,

paths

of

error.

(2) Shingon

Buddhism

holds that

the

designed to realize Bodhisattvahoodj

-90-

stage

the

dasabhumithe

is the ultimate stage.

ten

stages

taraga],

[Divyadundubhimeghanirg-

to [(3) the

which reside the following

are]:

and conch

north];

tayus:

vairocana:
the central Buddha], banner [Ratnaketu:
the Buddha in
the east], light [Samkusmitardja:
the Buddha in the south], lotus CAmi-

(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
reality

of only-skandhas

and no-self

of dharma s but negates

the

[i. e. that

reality

which

of the

affirms

self in the

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 Lotus Sutra.

(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

passion Cmahakarunaj;
Meditating on false images Cparatantra-svabhavaJ,
Cviinaptimatrataj,

(8) The stage

In the

of

original

the sense-objects Cnimitta-bhagaj

the

are cut off.

in a single instant;

markless, and at peace.

One Path

pure state

of great com-

through consciousness-only

(7) The stage of realizing

no-arising
[anutpada]
The eight negations end prapanca: contemplate suyata
The mind then is tranquil,

awakening

[ekayana]
of tathata,

to Truth
knowledge

[tathata]:
and

sense-fields

are

interfused;
CHe who] knows the Cfundamental)
is called Vairocana.
(9) The
[what

stage
one

[which
conceives

holds
as]

that]
the

nature
there

ultimate:
-89-

is

of the mind (tathagata-garbhaj

no

essence

[svabhava]

in

Water has no essence Csvabhava,

it turns to waves when it meets the wind;
The Dharmadhatu
is not the ultimate:
having been warned one should

immediately forge ahead.

the dust;

the

Shingon

[teaching]

The secret treasure

opens up Cone's inner] store;

now lay

displayed,

and 10,000 virtures

are instantly

realized.

CHAPTER

10: THE

STA GE ADORNED

WITH

[Supremacy of the tenth stage]:

The [previous] nine stages are without essence
Evolving in profound
The secret
explained

teaching

succession,

of the

[svabhava],

each is the cause

Shingon

[school]

SECRETS

is

[of the next];

[the

teaching

as]

by the Dharmakiya.

The secret Vajra is the highest truth.

[The essence of svabhava-Dharmakaya]:
The five wisdoms [realized in] the
to realize

Buddhahood]

The four mandalas

five-stage

meditation

[designed

are the body of Dharmadhatu,

[The marks of Dharmakiya:

General]

and the four mudris

[Specific: Mahamandala]:
The numerous buddhas are the Buddha
[water-] drops in the sea, the Vajra
my body.
[Specific: Dharmamandala]
Every single letter embraces infinite

[Specific: Karmamandala]:
The ten-thousand
virtues

of the

listed above] are brought

[Inherent Buddhahood]:
In a lifetime one attains

the

[of Buddhahood].
-88-

reveal

its essence.

within my mind,
[-kula]

and Padma

And,

like

[-kula] are

representations,

[Specific: Samayamandala]
Every single sword and vajra manifests

mandalas

(10) The stage adorned with secrets:

The exoteric
medicine
wipes off

super-knowledge,

essence

wheels'

[i. e. the

three

into [karma] completion.

realization

of the adorned benevolence

The Sutra

says:

Furthermore,

Lord

of

bodhisattva-practices
the

immeasurable

accumulated

practices
We

meritorious

in

immeasurable

little

time,

madhi

of

which
have

[the
that

truth

has

really

but its

surface];

its

essence

is difficult.
letters',

thirty-seven
These

are

related

in

and

that

from

all

above as

one

the

said

of

power

deities

other

follows:
the

have parted

[the meaning

of whose]

and

of

from

understood
[cognizes]
parted
the

from
highest

of this
afloat

the

of the

verse

[on

surface,

the

expla-

letters',

as well as those

secret

words

words

of a hundred

of samadhi,

ultimate

of]

remain

without

wheel

Vajradhiitu'

of the

realm

The

But

the

Having

ways

impurities.

Words

deep.

also

practices

of the

samidhis

the

[to

the essence

as

beyond

errors,

follows:

profound.

is [buried]
is

in

is without

of the

says further:

samadhi
gone

been produced.

[I dwell

is

There
and

the

vairocana,

the

meaning

their

the Dharmakaya-sa-

gives

have

are has

which

We may interpret

the

out

virtues

school. It

entered

instantly,

realized

of blindness,

is concise

Shingon

liberation

[paramartha]

have

and

carry

of all causes and conditions,

and, having
is equal to space, the wisdom
which

as they

they

of eons,
to

the

will perfect

meritorious

which

deeds]

have realized

all forms

the

Vairocana

akara-adyauntpada,

realm]
sunyata

nayutas

the

Tathagatas,

he himself

things

twelve

praising
into

upaya

realized

speech,

nation

as

the

the

observe

[the seed of] which

and

[prajna-upaya]

Bhagavan

all

accomplish

who
teaching

detail.

this

who are initiated

At that

bodhisattvas

kotis

wisdom-means

interpret

bodhisattvas

the

to the mantra
wisdom,

innumerable

in every

may

Secrets,

according

the
of the

four-jnana-mudras'.

of the

Tathagata

[also] is broad

Maha-

and can not be

in details.

Again,

Nagarjuna's

Dodhicitta-sastra

Thirdly,

samadhi

observed

by the

to realize

the

in [observing
rently
tabhadra.

dwells

refers
mantra

supreme
this
in the

Although

to

says:

the

[manner

practitioner.
enlightenment g

samadhi]
[realm
all

sattvas
-87-

one
of]

of]

It

ought

[realizes
the

are

contemplation

How does this

great
originally

enable

to be known

in it]
bodhicitta

that

as
him
that

one inheof Saman-

bodhisattvas,

being

bound

by

buddhas,

the

defilements

out of their
means,

preach

within

his own mind.

the

is]

of realization]
pure

without

cious

samidhis,

is it sot Because

dra.

it

If one were

the form

or

the

l Because

is of the

pure

observe

of a moon disc.

stration

the thirty-seven

directions
Buddha

deities,

manifests
in the

one

east

to as Vajra-jnana,
perfects

samata-jnana,

because

Amitabha-Buddha

of

perfection

full

each of the

would
taken

is

in the

west

sixteen

bodhisattvas

of the five

Because

Aksobhya

also

Ratnasambhava-Buddha

he is also referred

see it in
as an illubrightness

Buddhas

he

moon.

has

sixteen

[jnana].

pre-

of Samantabha-

one

are

adarsa-jnana,

because

true

The moon-disc
there

[state

of realization',

state

mind,

This

full moon in perfect

wisdom

perfects

the

[that

measureless,

brightness

bodhicitta.

phases. It illustrates
that in yoga
from Vajrasattva
to Varasamdhi.
Among

the

is the moon disc

of the

as the

limit

of

bear

in

as

full moon spreading

all the

his own

Why

the body

same kind

ocean

all sattvas

contemplation,

anything.

final

Embracing

is like

to

the

of

enabling

[he sees it]

of the

to as the

[prajnapdramita].

Why

the light

yoga,

this

of his mind,

discriminating

is also referred

Dharmadhatu',

of wisdom

secret

the

knowledge

of the sun and the moon

he performs

state

calm and deep like

all of space

profound
the disks

Because

original

delusion,

referred

in the

south

to as Abhiseka-jnana;

perrfects

pratyaveksana,

he is also referred

to as Padma-jndna

jnana;
because
kriyanusthana-jnana,

Amoghasiddhi-Buddha
in the
north
perfects
he is also referred
to as karma-jnana;

because

Vairocana-Buddha

jnana,

he is the

jnanas

emanate

Vajra-,

Ratna-,

source
the

who give

present

and

Each

future.

Tathagata

[of the

four

Dharma-,

mothers

is perfected,

in the

come

center

perfects

jnanas].

to and nourish

From
forth

Dharmadhatu-

From

the

paramitabodhisattvas.
and Karma-Bodhi

birth

of the

or Dharmacakrapravartana-

all

sattvas.

four

are

are

embraces

the

of the past,
the mudrd

Buddhas.

four directions
-86-

in which

Buddhafour

They

the deities

this Dharmadhatu,
the

four
The

four bodhisattvas.

through

very

and

which

the

this

to contemplate

illuminating

hate

and by their

the practitioner

greed,

compassion

skillful

of

great

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

ttvas,

there

are

seven

deities,

of the

eighteen

leaving

out the

mita-bodhisattvas

[which

only

bodhisattvas

these

of the

sixteen

four
the

sunyata,

from

element

of

pureness

various

acts

sixteen

original

four

among

Buddhas

and

be discussed

bodhisa-

the

the

later],

who are embraced

and

destinies

phases

lists

and

to
make-up

are

[of compassion]:

subtle
six

five

adhyatma-sunyata

in their

the

shall

having

Thus

Mahaprajnaparamita-sutra

All beings,

in

directions

thirty-

four

para-

we have left
by the Buddhas

directions.

Further,

extremely

four

bodhisattvas.

brilliantly
it is yet

of the moon:
-85-

fully
for

their

minds,

equipped
the

pure,

kinds

of

abhavasvabhava-sunyata.
of

[to

essence

segment

It
of

have

perform]

[of one's

and though

unchanged.
if a

sixteen

an
the

mind]

is

it transmigrates

is
the

like

one of the

light

of

the

moon were to come across with that of the sun,

be deprived

of its light by the sun-light.

the

moon, from

the

of waxing,

begin with the letter

state of] mind,

A' to arouse the brightness

and, by gradually

purifying

[nature]

A' [signifies]

do not arise.

Mahavairocana-sutra,
the letter
with means

[upaya].

A' with the

the words
to reveal'

to reveal,

is

a', signifying

exhibit the Buddha's

signifying
Buddha's

the realization

of bodhi;

revealed;

The word

plete perfection,
means.

signifying

the fulfillment

A verse which praises

that the letter

dhyana

and jnana

together

The word

together

with

to the

first

to exhibit'

essence,

means to
a',

am', signifying

means to enter the Buddha's

ah', signifying

is the fifth
of the

essence,
wisdom

parinirah', comof skillful

A' is the essence of bodhi-

light of the

letter

A';

By drawing

contemplate

both

into the vajra-bandhana-[mudra],

wisdom of calmness and tranquility

He who is fortunate
without doubt

to enter'.

of

white lotus is an arm's length away, Brightly

the pure

The Tathagata's

of] the

to the second essence,

essence,

[essences]

manifesting

ah'

to realize' means to realize the

vana. All these

says:
The eight-petalled

third,

the letter

corresponds

to the third

to the fourth
put

the letter

[the meanings

The word

of bodhi. The word to enter'

wisdom; it corresponds

fourth,

and

it

it corresponds

it corresponds

to the

Saddharmapundarika-sutra

to realize',

the bodhicitta.
wisdom;

the bodhi-practice.
wisdom;

First,

the Buddha's wisdom [prajna],

[also]

it,

ah' means the knowledge complete

in the

to exhibit',

means to reveal

commentary

a' is the bodhi-practice;

we may match

explanation

which the bodhicitta

essence,

the letter

Further,

to the

A' has five essences

am' means the realization

fifth,

brightening

the essence that all dharma s in their

second, the letter

means parinirvana;

and

[antpada-jnana].

According

the letter

a' is the bodhicitta;

of his [original

Now the letter

original

citta

night

gradually develops itself, until on the fifteenth day it reaches

its fullness. This i s why the practitioner
of meditation should

realize the knowledge of no-arising

letter

first

it would not

shine. But later,

the moon would

Therefore

enough
on it;
-84-

to encounter

the

letter

is summoned.
A'

should

he would then realize the full brigh-

the ss of his pure

[what

he sees]

consciousness.

would

be called

if

were

amarthasatya],
first

stage

of the

a dimension
urement

he

would

[sarvaprajna].
He who practices

[thereby]

Vairocana

is (1) the
the

secret

host

of the

and clarifying

(3) the

secret

of the

coming

into

realizing

[one's

own]

Buddhahood

are

should

bodhicitta

(1) atage

the

detail

there

[designed
three

mudras

dwelling

to

secrets'

to summon
chanting

in

the

of the

The five

of penetrating

cultivate

the

is no misunderstanding;

fullness

therein.

wisdom

and realize

[vagguhya]:

[mano-guhya]:
with

all

stages

binding

meas-

be able to fold

by the term

of speech

the

[to such
its

by all means

of the five

[par-

enter

with

in every

we mean

each word so that

union

then

of it,

truth

would

to evolve

equipped

[kayaguhya]:
secret

mind

of yoga,

be

[triguhya]

What

body

(2) the

were

He would

and

of the meditation

Buddahood.

of deities;

mantras

of space.

secrets

highest
he

vision]

yoga. meditation

of the three

the

rim of the Dharmadhatu,

at liberty

the

the essence

realize]

to that

vision]

of]

constantly,

[this

the

to see only a glimpse

realm

see it
if

encircle

be equal
[his

the practices

[the

to

bodhisattva;

so as to]

up or unfold

If he were

[the

meditation

pure

stages

moon,

and

of Vairocana-

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
uctible

[samyaksaipbuddha]

body

to realize

of vajra.

the body

quick'
is
like

no

it is also

Buddhas

whether

of the

in the past,
or

slow'

notion
a lotus

bud;

directions:

the

stages

ten

directions,
or

the

there

are

vehicles,

abodes

of the

of karma

among

the

bodhisattvas,

of

time.

past,

sattvas,

and all the

the

but

when

the

stages

and

-83-

is the

of the

who are

the

of the

there

worldling

If this

the

of the

buddhas

body

the practices
those

the

creation

future,

is certain

it is realized
of

full moon.

from

indestr-

It is identical

be

in it all

characteristics

abodes

stages

[observe]

The mind

stages

present,
the

men

might

is like

the

illumination

there

manifested

the pure and the defiled,

of the three

in all the

the

When

future,

the Buddha-mind
then

Its

five

of Samantabhadra.

[Buddhahood],

duration

thereby

the

deity.

the mind

present

in realizing
of

tion is perfected,
ten

He who has perfected

of his presiding

of Samantabhadra;
to the

and attaining

medita-

abodes
six

is

of the

destinies,

to destruction
distinct
causal

of the past,

stages
stages

of

present

and future,

and one would realize [thereby]

ding deity

[in him]

and fulfill

the very body of the presi-

all the vows of Samantabhadra.

The

refore the Mahavairocana-sutra

says:

the buddhas

of the past have explained.

difference

between

[their

[designed to] enable the cultivation

Answer:

grasp

[the reality]

time to realize the essence

stagnation,

and

because

of dharmas,

[of Buddhahood]:
[they maintain

ment] they are limited;

and

the

of bodhicitta?

Because the men of the two vehicles

tyekabuddha]

practices]
[sravaka

it takes

and pra-

them

a long

they sink into [a state of]

belief]

in the kalpa [require-

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
already

destroyed

pudgala;

and

[tattva],

the tenacious grasping

though

this

have

[to the reality of] dharma

is certainly

the knowledge

and

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],

stage by stage, from

samadhi

the

common man up

to the

then enables one to attain Buddha-nature

the Dharmakaya

of all Buddhas,

of Dharma-dhatu

[Dharmadhatu-svabadva-jnana],

vairocana
ality],

and cultivate

Buddha's

sambhoga-Dharmakaya

Buddha-stage.

[Buddhata],

as well as the wisdom

svabhava-Dharmakaya,

and

This

to realize

of the essence

to perfect

[the body

[the rewarded

[himself]

Maha-

of ultimate

body], nirmana-Dharma-

kaya [the historical body], and nisyanda-Dharmakaya

means]. Because a practitioner has not yet realized

[the body of the

this, it stands to

reason that he should observe these [practices].

Therefore
Siddhi

the Mahavairocana-sutra

says:

is born from the mind

The Vajrasekharayoga-sutra

explains
-82-

re-

[this passage]

as follows:

hood. Now what is the

Question: You have previously said that, because the men of the
two vehicles grasp [the reality] of dharmas, they cannot attain Buddhasamadhi

The true mind [i. e. the mind as it really is] such as this is what

The

bodhisattva

realized

the

finally,

having

mind
If

Sarvasiddhartha
supreme

of all the

[all]

ctice

the

Buddhas,

to the

samadhi

thereby
Therefore
Worship

realized

realm

the fruits

determinedly

of the

[of his work].

cultivate

this

pra-

rising

from

their

seats,

them,

and

they

would

the body

the

of the

presiding
in the

deity.

section

to [bring
dwell

bodhicitta.

[the

essence

Dharma.

meritorious

strength

he should

on [his]

pure

and

the

before

contained

the

then

to transmit

on the

Rules

of

says:

contemplate

with

Vajrasana,

without

[for mankind],

are

the

teachings,

If one is without
fits

right]

Mahavairocana-sutra,

[pftja.],

in

will be manifested

realize

the

sat

[anuttara-samyak-sambodhi],

[the

men of the present

according

this

way

received

first

Because

this

manifests

it then

he will

become

the

he were

to return

to the

original

[state

[find in it] the land

hout rising from his

said

that

[within

if one

leader

realizes

[nayaka]

or

the

in it

complete

includes

Buddha,

bene-

earnestly

practices,

boodhicitta
the

and

had

ten-thousand

of all

increasing

in the Dharma

The Buddha

of]

dharmas

about]

it]
and

of all.

nind],

If

he would

adorned
with the secret
[teachings].
Witseat, he would then be able to perfect
all

Buddha-deeds.
In

praising

the bodhicitta,

If a man

seeks

the body
the

born

stage

stages],

[that

mother

wisdom

and

father

he

and

we have heard

their

According

is sounded],

[I say]

in verse
realizes
would

bodhicitta,
instantly

In
realize

enlightenment.

Now that
explain

Answer:

the Buddha's
of

of great

Question:
ten

therefore,

the words

of the

verses

[on the

meaning.
to

words

the

Shingon

[expressed

teaching,

either

every

singularly

simple

letter

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
and

single
the

[state

teristic
phrase

letter

has

of]

reality

[philological]
has

to discuss

three

and

two meanings:
things

in haste.

meanings:

its

[it is

designed

its

[religious]

the

shallow

If one were
-81-

and

sound,

the

to reveal];
essence;

and

[shape],
its

and

the profound.

to speak

letter

every

characsingle

It is difficult

[of a thing]

as it really

is, those

of small

slander

others,

[mental]

capacity

and most

certainly

of] pancanantariya.

Tathagata

concealed

[on

not

the
thought

to those

he

[one were

immediately,

about

it

it,

and

undiscussed.

small

mental

of the Dharma

who are

be the

explain

invite

of

letter

of the rites
may

to]

of the
the

Their

cap-acity].

says:

even a single

mantras

or [the

calamity,

uninitiated.

of the

he

in

would

and later

deity
the

into

to others

same

be. struck

fall

Maha-

Do not readily

presiding

practitioner

them,

of the

school.

by

avici

disaster

hell

[Question:]
I reverently
receive
your advice and warning
and shall
not dare transgress
it [Shingon Dharma].
But again
I respectfully
request
the

you to explain

the, words

of the

[previous]

stages

verses

in the beginning

of

chapter.
[Answer:]
hava],

"The

nine

Evolving

in profound

succession,

are

without

each

is

essence

the

cause

[svab[of

the

next].

These two lines reject

nine stages reaches ultimate

what has been said before:

Buddhahood. The "nine

stages from the "foolish ignorant

Among these,

the first

goat"

that none of the

stages"

to "ultimate

means the

lacking

lists the common ignoramus

essence."

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
[dhatu], seeks rebirth
liberation
[vimoksa],

of the]

heretics

which loath

the lower

realm

in heaven, and, although aspiring for the bliss of

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",
stage

and the stages above it are

[designed

to realize]

the "only-the-skandha
are the teachings
are the stages

nirvana.

[collectively]
Among the

stage" and the "plucking

of the Hinayana.

of Mayayana.

to as the
stage,

out karmic-seeds

stage"

The salvation-of -other stage

The first
-80-

referred
transworldly

on up

two stages in the Mahayana

are

explain

If

men

to

nirmana-kaya

silent
left

cause

an icchantika

the

Dharma

misleading

vairocana-samadhi

become
why

remained

the

Vajrasekhara-sutra

Do not explain

even

and

transmitted

here
the

truth]

is

would

laid

Therefore

[the

would

That

doubt,

intent

who

create

committer

bodhisattvas

would

the

Bodhisattvayina,

vehicle,

bears

stages
are

the name

without

[sixed

they

are

[in itself]

chapter]

the

most

says

In

as]

teaching.

bhava"

on down

havairocana]
has

Eighteen
[The

Thus

teaching

secret

stages

the

the Shingon
bliss

explained

"The

are

ultimate
ultimate

and

[Buddha

surpasses

-79-

of this

of the
sva-

parasambhoga-

twofold

realm

of the

Mahavai-

who dwell in the palace

so on;

and,

be
on]

[the

[the

is without

of the Tathagata

secret

is

the Lord

in his]

of the

chapter

of the

truth.

[final]

therefore

Shingon

ultimate

so no further

truth

[stage]

is revealed

his rethinues,

[the

svabhava.

not the

beginning

of the

of enlightenment,
in

of later

without
are

each

"the

Dharmakaya

and others,

point

each

succession"

store"

palace,

Thus

[of the Mahayana]

in the

teaching

of the

of the Mantrayana

and is the

they

verse

from

"secret

is the

vantage
stages

successively,
[the

Dharmakiyas,

Assemblies,

the teachings

seven

But

all been

the

Mahayana]

profound

"The

are the teachings

is in the

sentence]

vehicles

in

the

Buddhayana.

two

by the Dharmakaya"

The

the four

of Vajradhatu,

This

Evolving

exclained

secret
and

dwelling,
[of

causes.

nirmana-kiyas.

Shingon

the first

profound.

"Evolving

Shingon

rocana

of]

stages

the one sentence,

teaching

and

two

are the

but from

Because

stations

the latter

fruits,

the next two

"Buddha",

is only prapanca.

Because

is

and

because

delivers

[the

his

the

Essentials

evidence

will

Vajra"
teachings

of the

be drawn.

indicates
of]

Ma-

sermon.

that

all other