諸教決定名義論

Homage to all the Buddhas, the World-Honored Ones.

Homage to that which should be proclaimed: the Dharma of the Three Vehicles.

Homage to all the harmonious assemblies.

Homage to Samantabhadra, the principle of the Dharma-realm.

Herein is briefly set forth all the teaching concerning the syllables that constitute the right roots; and what is the true meaning of these herein? It is as follows:

The syllable Oṃ comes first. I now pay homage; this syllable is pure and does not give rise to the two characteristics. If, moreover, there be a person who is able to keep this syllable forever upon the tongue, then that one shall attain the true and fundamental faculties of wisdom. This syllable is secret and profound within all the meanings of the teachings.

Furthermore there are three syllables. They are Vajra Hūṃ, and these are the true cause. From these syllables is proclaimed all the essential meaning of the true Dharma.

The mind of those three realms—this Dharma is likewise so. The syllable Aḥ is taken as the characteristic to be spoken of. The syllable Aṃ is none other than emptiness.

That is to say, that syllable Aḥ is in turn the mother of wisdom. Whether it be the Way or not the Way, all is spoken of from here. It is also the fundamental letter of the Dharma-realm, pervading and entering into the nature of emptiness; beginning and end correspond to one another.

By this, right wisdom can be brought to fulfillment. If there be a Dharma that is expounded, all is brought to fulfillment. That which is not spoken is likewise so.

Therefore all that is wrought, all is equal. Within saṃsāra it turns in accordance with conditions. Therefore it is said: the letters of the Dharma-realm—what meaning have they here again?

For this reason it is said. It is as follows:

Ka Kha Ga Gha Ca Cha Ña Ṇa Ṭha Ḍa Ṇa Ḍha Da Tha Na Dha Ba Pha Ma Bha Ya Ra La Va Sa Ha.

Such are the syllables; even as was said before, they are gathered into that syllable Aṃ. The characteristic now spoken of is none other than emptiness. It gives rise to all the profound teachings. This too is again named the emptiness of emptiness; it brings forth all the characteristics that are spoken. It is precisely this:

Ka Kha Ga Gha Ca Cha Ña Ṇa Ṭha Ḍa Ṇa Ḍha Da Tha Na Dha Ba Pha Ma Bha Ga Ra La Va Sa Hā.

Thus all those syllables, as was said before, gather up the syllable Aḥ. The characteristic now spoken of, its meaning is that each single syllable—all are born from all-wisdom. The first characteristic accords with practice and with the two kinds, self and dharmas; all are equal. Through the sustaining grace of the Vajra they abide ultimately at peace.

Furthermore, all undertakings are born from the Vajra Samādhi. It is as follows:

Ka Kha Ga Gha Ca Cha Ña Sa Ṭha Ḍa Ṇa Ḍha Ḍha Da Tha Na Dha Ba Pha Ma Ga Ra La Va Sa Hā. Thus all these syllables gather up the syllable A. The characteristic now spoken of, its meaning is all the undertakings of the Vajra. It is further said:

A Ā I Ī U Ū E Ai O Au Aṃ Aḥ.

Herein the syllable Oṃ, that characteristic now spoken of, its meaning is that all syllables are born from this.

Herein the syllable Hūṃ, that characteristic is even as was said before; all undertakings are brought forth from the Vajra Samādhi.

Furthermore, even as was said before, these syllables. They are precisely the Three Bodies, the nature and characteristic that abide just as they truly are. It is thus:

The syllable Hūṃ is the Dharmakāya; the syllable A is the Saṃbhogakāya; and the syllable Oṃ is the Nirmāṇakāya. Thus these three syllables gather up the Three Bodies. From this is distinguished and proclaimed the path of liberation of the Three Vehicles. This is precisely the true cause for the proclamation. Even unto the Śrāvaka, the Pratyekabuddha, and all-knowing wisdom—it is from this that they come forth, to proclaim all dharmas. That is to say, these three syllables. Furthermore, these are the Three Vajra Karmas abiding just as they truly are. It is precisely this:

Oṃ A Hūṃ.

Herein the syllable Oṃ is precisely the Vajra karma of body. The syllable A is precisely the Vajra karma of speech, and the syllable Hūṃ is precisely the Vajra karma of mind.

Furthermore, A and Aḥ are the two syllables that abide in the nature of emptiness. Herein the syllable Aḥ is in turn right wisdom. Herein the syllable A is none other than perfect awakening; supreme and secret.

Furthermore, the syllable Hūṃ is the mind-wisdom, clearly knowing all dharmas, even as all the syllables spoken of above. One should know that all is born from these three syllables herein: Aṃ, A, Hūṃ. By this all dharmas arise; all characteristics are made to be distinguished.

All those dharmas, together with the two syllables Aṃ and A, gather up one another, beginning and end. Herein the syllable Hūṃ gives birth to all. Within the three realms, therein appear the various forms.

There come to be gods, humans, nāgas, asuras, garuḍas, kiṃnaras, gandharvas, and the fulfillment too of the Vidyādhara-deva, the Auspicious Deva, the Deva of Eloquence, the Bird-Demon Deva, Indra the Deva-king, Brahmā the Deva-king, the Kālāyana Deva, Maheśvara the Great Sovereign Deva—thus all the devas together with the Deva-queens, even unto all the realms of sentient beings, men and women; even unto all the Buddhas, Bodhisattvas, and the rest.

All are brought forth and transformed from this syllable Hūṃ. Each and every mind of theirs abides in the characteristic of this syllable.

If the mind contemplates this syllable and abides in the midst of empty space, then it is brought forth without obstruction. Therefore the minds of the three realms are alike, and they enter together into this mind. Once the mind has entered herein, this is here called: the present realization of Bodhi.

One must know that this mind is the mind without equal, without grasping, without attachment, without abiding, without manifestation, without characteristic. This is precisely empty space, equal to all-wisdom. There is nothing whereby it can be made to correspond.

Without self, without other, it corresponds to right conduct. The reason there is a Caṇḍāla in the world is on account of the conduct of that lowest of castes. Even unto the various classes of beings, it is likewise on account of differences in deeds that they are born in such manifold kinds.

Thus these actions too have their differences. Yet none of them departs from all-wisdom, and that wisdom corresponds to right conduct.

Furthermore, the meaning of all the syllables—that nature cannot be spoken; yet therein all is clearly known. Those letters are the skillful means employed for speaking.

Is there any meaning within that syllable? That meaning is precisely the unreal. What is the meaning of empty space?

It means that the nature is empty; it means Śūnyatā. What is the meaning of Śūnyatā? It means that which cannot be spoken.

What is the meaning of the unspeakable? It means the characteristicless. What is the meaning of the characteristicless?

It means all-wisdom. What is the meaning of all-wisdom? It means the wish-fulfilling jewel.

What is the meaning of the wish-fulfilling jewel? It means the Great Sovereign of the three realms. What is the meaning of the Great Sovereign of the three realms?

It means the all-illuminating. What is the meaning of the all-illuminating? It means Brahmā.

What is the meaning of Brahmā? It means the Deva of Great Power. What is the meaning of the Deva of Great Power?

It means the Sovereign Deva. What is the meaning of the Sovereign Deva? That means the Buddha.

What is the meaning of Buddha? It means Vajrasattva. What is the meaning of Vajrasattva?

It means Avalokiteśvara. What is the meaning of Avalokiteśvara? It means the World.

What is the meaning of the World? It means saṃsāra. What is the meaning of saṃsāra?

It means Nirvāṇa. What is the meaning of Nirvāṇa? It means the uncountable.

What is the meaning of the uncountable? It means the unknowable. What is the meaning of the unknowable?

It means the unborn. What is the meaning of the unborn? It means the unceasing.

What is the meaning of the unceasing? It means the formless. What is the meaning of the formless?

It means the soundless. What is the meaning of the soundless? It means the rootless.

What is the meaning of the rootless? It means that which has no nurturing growth. What is the meaning of that which has no nurturing growth?

It means the non-abiding. What is the meaning of the non-abiding? This non-abiding is precisely that which has no possession, apart from all-wisdom, from thought and discrimination, going forth beyond the Buddhas and the awakening of the Buddhas.

It abides in the Vajra with the syllable Hūṃ as its root. This very syllable Hūṃ in turn becomes the lotus and fire maṇḍala. It abides in the nature of empty space, apart from the natures of the dharma-dusts.

The two supreme roots, pure, correspond to the surpassing conduct.

Thus this syllable has now been made clear. Within the realm of saṃsāra, ever valiant and diligent, it causes the great bliss of Nirvāṇa to be vastly attained. If one abides in this mind, this is the wise one, who extinguishes the dharmas of suffering and affliction; the two kinds of roots, all are equal.

This is precisely the supreme surpassing conduct of diligence. It fulfills the Muni, with the great Dharma of bliss. Abiding in right mindfulness, like the light of the sun shining upon all the world.

The mind-wisdom is equal, corresponding and abiding. Even unto all the secret and profound, as was said before. That Śūnyatā and the portion of empty space, all are as has been said.

Thus is fulfilled the supreme surpassing Dharma; one then attains correspondence with the own-nature of all the Buddhas. Clearly knowing the world, even unto all sentient beings, giving rise to the dharmas. The two kinds of love and joy, harmonious and corresponding; one shall clearly know the nature of emptiness.

Those impermanent dharmas are, in their ultimate end, all utterly stilled.

The Treatise on the Definitive Names and Meanings of the Various Teachings

THE END