HUM #4: The Ultimate Meanings of the Syllable "U"

"...no existence is found to be in want [of Buddhahood] is the ultimate meaning of the letter U."

(Hakeda, p. 250)

This is Kukai's opening statement on the meaning of the syllable U, and by it he leaves little to doubt. Kukai's view and core teaching is the non-duality of not only buddhahood and sentient beings, but the entire phenomenal world. Using the logic of causality, this non-duality naturally expands to a view of all phenomena as interrelated and unified despite the apparent diversity.

In the following passage, Kukai reinforces this view:

"Through the eyes of the Buddha, the truth can be perceived that both the Buddhas and all sentient beings are abiding on the same ground of deliverance. There is no distinction between this or that; they are non-dual and equal."

(Hakeda, p. 252)

And he completes this progression, with this statement:

"...they are, like a perfect circle, perfect in themselves [as to their intrinsic nature]."

(Hakeda, p. 252)

But along side this, Kukai also begins to make a distinction. He directly addresses the gulf between enlightened and ordinary existence by quite clearly speaks to suffering and the entrapment of samsara.

"Those who are born in the triple world,

Or suffering beings, fallen in the Six Transmigratory Paths,

Appear here and disappear there in samsara.

Without stopping even for a moment.

Sacrificing substance for shadow,

They live in pursuit of illusions."

(Hakeda, p. 253)

So in parallel with the view of universal inherent buddhahood, Kukai speaks to the reality of suffering. But he also indicates the limitation of the states associated with suffering.

"Such transient states of their existence

May appear to be devastating and injurious;

Yet their intrinsic nature thereby is unaffected."

(Hakeda, p. 253)

Drawing a clear distinction between intrinsic nature (buddhahood) and manifestation (existence marked by suffering), Kukai comes very near his teaching on "ri" or "principle" that is the central attribute of the Taizo-kai mandala. "Ri" stands for the inherent and unmanifest buddhahood in existence. Ri is juxtaposed with "chi" or wisdom, which is the manifest buddhahood represented in the Kongo-kai mandala.

Kukai expands on this theme in the following verse on samsaric existence:

"From the beginningless beginning

They have been living in the space of Mind.

Yet being covered by their illusions

And being entangled by their defilements,

They are unmanifest like a mirror inside a box..."

(Hakeda, p. 253)

Wow. So Kukai indicates that are obscurations and karmic hindrances are not capable of damaging our intrinsic enlightened nature, they are capable of masking them to the point they are unknowable.

Really, wow...

Bringing this line of thinking full circle, Kukai writes:

"Suchness or the Nature of Dharma

Is the essence of our mind and is eternal.

What being with mind is wanting in this principle?

The wisdom of mind and the principle are identical;

The principle is not independent of the mind.

The mind and the principle are one."

(Hakeda, p. 254)

Ajari Tanaka has spent years teaching interested students how to practice and encouraging the sangha that has grown up around him to do just that and not give up. He knew, without saying it, that it was how we could rescue our mirror of enlightenment from the box we accidentally put it in.

All quotes sourced from:

Kukai: Major Works, Yoshito S. Hakeda, Columbia University Press, 1972

 

HUM #3: The Ultimate Meanings of the Syllable "A"

Taking the next step in our exploration of Kobo Daishi Kukai's teachings on the meaning of the syllable Hum we will delve into the ultimate meanings of the syllable "A". Again we will use Yoshito S. Hakeda's translation that is included in his book, "Kukai: Major Works".

Kukai opens this section of his essay stating that the syllable A has three ultimate meanings. They are "being", "empty" and "uncreated" (Hakeda, p. 249).

The first ultimate meaning, being, is described in fairly straight forward terms. Regarding it, Kukai states:

"The letter A in the Sanskrit alphabet represents the first sound. If it is the first [in contrast to others], it is relative. we therefore define it as "[relative] being."

(Hakeda, p. 249)

Regarding the connotation of "empty" of the syllable A, Kukai explains:

"A also has the meaning of non-arising. If anything arises in dependence, it does not have its own independent nature. We therefore define it as "empty."

(Hakeda, p. 249)

Here are echos of Kukai's comments on the syllable H. He restates the lack of a true, original cause for phenomena, but that they arise from an infinitely complex and numerous web of causes. Also the term "non-arising" is similar to the use of the term "born" in the follow line in the Heart Sutra:

"O Sariputra, all things are characterized by emptiness; They are neither born nor do they perish..."

(Hakeda, p. 269)

So, this second ultimate meaning has a bit of a prajnaparamita flavor.

And in the third definition of the ultimate meaning of the syllable A, Kukai expands on the term "uncreated" It is important to remember that he introduced this term in the discussion of the syllable H in the following passage:

"...when we observe in various ways the causes and conditions of arising of all things, we see that all of them are of the uncreated."

(Hakeda, p. 248)

Kukai opens as follow:

"By "uncreated" is meant the Realm which is one and real, that is, the Middle Way [Absolute]. Nagarjuna said: "Phenomena are empty, temporal, and also middle."

(Hakeda, p. 249)

As with his treatment of the syllable H, here in the context of the syllable A we are met with a view that perceives and contains an order of reality that transcends the mundane.

Next Kukai begins to point to the distinct character of the syllable A:

"As the sound A is inherent in all other sounds, the mother of all sas it were, so what is truly and ultimately meant by the letter A pervades all things."

(Hakeda, p. 249)

Again, remember Kukai's final conclusion about the syllable H and its relevance to phenomena.

"...all things are of the World of Dharma; that is, the World of Dharma is the essence of all things..."

(Hakeda, p. 248)

He goes on, returning to the challenge of causation, the central connotation of the syllable H.

"...there is not a single phenomenon that is not the product of coordinating causes. What is produced by coordinating causes necessarily has its beginning and root. We see that these coordinating causes that affect the development of a phenomenon have in turn their manifold causes. Which should we regard as the root?"

(Hakeda, p. 249)

The above passage clearly reinforces the premise established in his analysis of the ultimate meanings of syllable H, that the nature of causality is so complex and multitudinous as to be beyond comprehension. Kukai, sums up this line of thought, reiterating that no original cause can be known.

"When we observe thus, we come to know that which is the limit, the "originally uncreated," which is the root of all phenomena."

(Hakeda, p. 249)

Next Kukai gives what, in my estimation is the most profound teaching in the entire essay.

"Just as we hear the sound A when we hear all sounds, so we perceive that which is the limit, the "originally uncreated," when we perceive the arising of all phenomena. He who perceives that which is the limit, the "originally uncreated," will come to know his mind as it really is. To know one's as it really is is [to gain] all-inclusive wisdom."

(Hakeda, p. 240)

Here Kukai clearly indicates that our simple perception of the world around us is no other than apprehending the nature of things. And, more importantly that perception is the path, the key to not only understanding our minds completely, but discovering our own buddhahood.

Wow, right?

I know our discussion of this is at best basic. But please forgive that and give this masterwork by the founder of Shingon a read. You won't be disappointed.

All quotes sourced from:

Kukai: Major Works, Yoshito S. Hakeda, Columbia University Press, 1972