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