Mandala Vermont: Hum #2: The Ultimate Meanings of the Syllable "H"

Continuing our exploration of the meanings of the syllable Hum, we will turn to the second section of Master Kukai's work on the subject. In this second section of "The Meanings of the Word Hum", Kukai describes what he refers to as the 'ultimate meanings' of the four syllables - H, A, U and M. Here we will begin by reviewing Kukai's teaching on the syllable H. And, as is our habit, we will use Prof. Hakeda's translation from his "Kukai: Major works".

Right at the onset of his discussion of the syllable H, Kukai diverges from the invariant meaning, stating quite directly:

"The letter H connotes that the first cause of all things is unobtainable."

(Hakeda, p. 248)

He continues, developing the view behind this opening assertion.

"All things have evolved contingent upon a series of causes; we should therefore know that they have ultimately no point of departure on which to rely."

(Hakeda, p. 248)

Moving beyond the initial, invariant meaning which recognizes that all phenomena are caused, and that those immediate causes might be knowable, Kukai points out that as we move outward from the arising of a particular phenomena, the web of causes contributing to its arising become so numerous as to be unknowable. From this view he draws an conclusion of import:

"Hence, we regard the absence of any particular cause as the origin of all things."

(Hakeda, p. 248)

He recasts the above conclusion, introducing an important term, "uncreated":

"...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)

Next, based on the recognition that all things arise from an infinitely numerous and complex web of causes too great to be comprehended, Kukai brings this very big notion back down to the personal level, a level that can be applied to our own life and meditations.

Kukai says the following:

"We should know that [predications of] all things are of our mind only and that the real feature of our mind is all-inclusive wisdom"

(Hakeda, p. 248)

Here we find the expression or activity of all phenomena, which have arisen from the absence of "any particular cause" are none other than our own mind. And this mind of ours is not different from "all-inclusive wisdom". It is important to remember that "all-inclusive wisdom" is a synonym of Mahavairocana, the universal buddha nature inherent in all phenomena.

Having established this line of thought from the uncaused nature of the phenomenal world, to our minds and universal buddhahood, Kukai draws the next conclusion: the unity or equality of all phenomena and its full participation in buddha nature.

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

(Hakeda, p. 248)

Awesome, right? And this is only the ideas associated with one of the four syllables comprising "Hum".