Sound, Word & Reality

Recently the Mandala Vermont sangha has begun to hold some discussion groups. The first one focused on Master Kukai's quintessential work, "Attaining Enlightenment in this Very Existence". It was really great for a group of our students to gather and discuss this important work. With it freshly read, the participants had specific topics ready for the group to mull over and consider. We had such a good time we decided to do it again.

So, for our second topic we picked "The Meanings of Sound Word and Reality", the Shoji Jisso Gi. This work, along with "Attaining Enlightenment in this Very Existence" and "The Meanings of the Word Hum" are considered Kukai's Trilogy, the "sambu no sho" (Hakeda p. 76) which comprise the "basic texts" (Hakeda p. 46) of Kukai's thought.

"The Meanings of Sound Word and Reality" is substantially more challenging than the previous, so our exploration of it is all that more compelling. The purpose of this post is to highlight some of the most accessible elements of this essay, freely admitting that the depth of this Dharma masterpiece will have to wait for a keener mind to thoroughly explain.

To begin, in the following quote Master Kukai tersely defines the terms used in his title. As these terms form the basis of the teaching it is helpful to appreciate how he carefully establishes their basic meaning.   

No sooner does the breath issue forth and touch the air [in the mouth] than a vibration invariably arises; this we call a sound (sho). The vibration depends on the sound; a sound, therefore, is the essential element of vibration. When a certain sound is uttered, it is not in vain; it invariably indicates the name of something; we call this a word (ji). A name invariably corresponds to an object standing for the name; we call this reality (jisso). To distinguish the three categories - sound, word, and reality - is called defining (gi).

(p. 236)

Here Master Kukai plainly establishes the elemental relationship of vibration and sound. Ajari Tanaka has often spoken about the import and impact of vibration, especially in the context of our recitation practices. Regarding the vibration associated with the sounds of recitation practice, Ajari would often say, "It will change your brain." Here Master Kukai establishes not only the unity of vibration and sound but its continuity with meaning and reality.

The next quote is the opening paragraph of the essay. It is a profoundly succinct statement of non-duality and it is almost like a dharmic formula...

The Tathagata reveals his teachings by means of expressive symbols. These expressive symbols have their constituent elements in the six kinds of objects. These objects have their origin in the Three Mysteries of the Dharmakaya Buddha. The universal Three Mysteries pervade the World of Dharma and are perpetual. The Existence, with the Fivefold Wisdom and the Four Forms, comprises the ten worlds and misses nothing.

(p. 234 - 235)

In this passage Master Kukai asserts that the Dharmakaya reveals its innermost realization by means of expressive symbols. These expressive symbols are none other than the phenomenal world and the beings that inhabit it. These are none other that the Dharmakaya itself. Therefore the ultimate buddha shares the ultimate wisdom with the beings by means of beings and the phenomenal world which are none other than emanations of that same buddha. Kinda amazing...

The next passage begins to bring this down to the level of our path. Identifying the enlightened and those yet to be, Master Kukai describes the Dharmakaya Buddha's compassion in the form of adhisthana or "kaji" (in the Japanese), most commonly rendered into English as "grace" or "blessing".

Those who have realized Him are called Enlightened Ones and those who are lost, sentient beings. Sentient beings are infatuated and blind and know no way of attaining enlightenment on their own. Through grace (kaji), therefore, the Tathagata shows them the way to return. The basis of the way to return cannot be established in the absence of superior teachings. The superior teachings cannot arise in the absence of sound and word. When sound and word are distinct, reality [the symbolized] will be revealed clearly.

(p. 235)
Here we also find that the Dharmakaya's grace, which comes in the form of "superior teachings" is dependent on sound and word. These two, being "distinct" reveal reality to the practitioner. Thus clarifying the way to return to one's inherent enlightment.
The next passage goes deeper still...

So-called Sound-Word-Reality is, indeed, the universal Three Mysteries of the Dharmakaya Buddha, the innate manda [essence] of all sentient beings. Mahavairocana Tathagata, therefore, by revealing the import of Sound-Word-Reality, arouses sentient beings from their long slumber.

(p. 235)
Here Master Kukai asserts that sound, word and reality are the Dhamakaya and that it is also the essence of all sentient beings. That's us, without exception. But most importantly, he teaches that by paying attention to ourselves and the world around us we will receive the highest teachings. And by doing so, most importantly, we can awaken.
This is only a taste of what is in this important work by Master Kukai. There is much more to learn, know and incorporate into one's own practice. If you read it please research any idea not fully understood. And please read it again and again, because it is very high dharma.

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{All quotations come from "Kukai: Major Works" (Yoshito S. Hakeda, Columbia University Press, 1972 and are marked with the page numbers only.}