諸教決定名義論

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

Homage to the Dharma proclaimed in the Three Vehicles.

Homage to all the Sangha living in harmony.

Homage to Samantabhadra, the principle of the Dharmadhātu.

Here it is briefly explained that all the teachings concerning the faculties form the right syllable; but what then is the true meaning therein? It is this:

The syllable Oṃ comes first. I now pay reverence to it; this syllable is pure and does not give rise to the two marks. If, moreover, there be a person able to keep this syllable forever upon the tongue, that one shall obtain the true and fundamental faculties of wisdom. This syllable is, in all doctrinal meanings, secret and profound.

There are, further, three syllables. They are Vajra-Hūṃ, and this is the true cause. From this syllable are proclaimed all the meanings to which the True Dharma returns.

The mind of those three realms — this Dharma too is thus. The syllable Aḥ serves as the mark for the teaching. 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 are proclaimed from here. It is also the fundamental letter of the Dharmadhātu, pervading and entering into the nature of emptiness; beginning and end correspond to one another.

By this, right wisdom can be accomplished. If there be any Dharma that is taught, all is accomplished. That which is not spoken is likewise so.

Therefore all activities are, all of them, equal. Within saṃsāra they revolve in accord with conditions. Therefore, what again is the meaning of the letters of the Dharmadhātu spoken of here?

For this reason it is proclaimed. It is this:

Ka Kha Ga Gha Ca Cha Ja Jha Ña Ṭa Ṭha Ḍa Ḍha Ta Tha Na Dha Pa Pha Ma Ba Ya Ra La Va Sa Ha.

Such are these syllables; just as was said before, they are gathered into that syllable Aṃ. The mark that is now spoken of is none other than emptiness. It gives birth to all the profound teachings. This too is named the emptiness of emptiness; it brings forth all the marks of doctrine. It is precisely this:

Ka Kha Ga Gha Ca Cha Ja Jha Ña Ṭa Ṭha Ḍa Ḍha Ta Tha Na Dha Pa Pha Ma Ba Ja Ra La Va Sa Ha.

Thus all these syllables, as was said before, gather up the syllable Aḥ. The mark that is now spoken of means that each and every syllable — all of them are born from all-wisdom. The foremost mark corresponds to the two kinds, namely conduct and the dharma of self; all are equal. The Vajra empowerment abides in ultimate repose.

Furthermore, all undertakings are born from the Vajra-samādhi. They are these:

Ka Kha Ga Gha Ca Cha Ja Ña Sa Ṭha Ḍa Ḍha Ḍa Ta Tha Na Dha Ba Pha Ma Ja Ra La Va Sa Ha. Thus all these syllables gather up the syllable A. The mark that is now spoken of means all the undertakings of the Vajra. And it is further said:

I Ī U Ū E Ai Ṛ Ṝ Ḷ Ḹ Aṃ Aḥ.

Herein the syllable Oṃ — the mark that is now spoken of means that all syllables are born from this.

Herein the syllable Hūṃ — the mark thereof is just as was said before; all undertakings are brought forth from the Vajra-samādhi.

Furthermore, as was said before regarding the syllables. They are precisely the Three Bodies, the nature and the mark abiding in reality as it is. They are these:

The syllable Hūṃ is the Dharma-body; the syllable A is the Reward-body; and the syllable Oṃ is the Transformation-body. Thus these three syllables gather up the Three Bodies. From them, distinguishing, is proclaimed the path of liberation of the Three Vehicles. This is precisely the true cause for which it is taught. Even unto the Śrāvakas, the Pratyekabuddhas, and all knowledge and cognition — it is from here that they come forth to proclaim all dharmas. That is to say, these three syllables. Furthermore, this is the Vajra Three Actions abiding in reality as it is. They are precisely these:

Oṃ A Hūṃ

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

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

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

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

Then there come to be Devas, Humans, Nāgas, Asuras, Garuḍas, Kiṃnaras, Gandharvas, and there are accomplished as well the Vidyādhara-deva, the Śrī-deva, the Sarasvatī-deva, the Yama-deva, the Śakra-deva (Indra), the Brahmā-deva, the Kālāyana-deva, the Maheśvara-deva — thus all these gods together with the goddesses, and even unto all the classes of sentient beings, men and women; even unto all the Buddhas, Bodhisattvas, and so forth.

All of them come forth, are born, and transform from this syllable Hūṃ. Each and every one of those minds abides in the mark of this syllable.

If the mind contemplates this syllable and abides in the midst of empty space, then it comes forth unobstructed. Therefore the mind of the three realms is the same, and together with this mind it enters in. Once the mind has entered herein, this is here called: the direct realization of Bodhi.

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

Without self, without other, it corresponds to right conduct. The reason there exist Caṇḍālas in the world is on account of the deeds of that lowest caste. Even unto the various kinds of birth, it is also through differences in deeds that so many kinds come to be born.

Thus the actions too have their differences. Yet all, again, do not depart from all-wisdom, and that wisdom corresponds to right conduct.

Furthermore, as to the meaning of all syllables, that nature cannot be spoken; yet therein all is fully known. Those letters are an expedient means by which to speak.

Is there any meaning within that syllable? That meaning is none other than the unreal. What does empty space mean?

It means that the nature is empty; it means Śūnya. What does Śūnya mean? It means that which cannot be spoken.

What does the unspeakable mean? It means the markless. What does the markless mean?

It means all-wisdom. What does all-wisdom mean? It means the wish-fulfilling jewel.

What does the wish-fulfilling jewel mean? It means the Maheśvara of the three realms. What does the Maheśvara of the three realms mean?

It means the Universal Illuminator. What does the Universal Illuminator mean? It means Brahmā.

What does Brahmā mean? It means the Deva of Great Power. What does the Deva of Great Power mean?

It means Īśvara-deva. What does Īśvara-deva mean? It means the Buddha.

What does the Buddha mean? It means Vajrasattva. What does Vajrasattva mean?

It means Avalokiteśvara. What does Avalokiteśvara mean? It means the world.

What does the world mean? It means saṃsāra. What does saṃsāra mean?

It means Nirvāṇa. What does Nirvāṇa mean? It means the innumerable.

What does the innumerable mean? It means the unknowable. What does the unknowable mean?

It means the unborn. What does the unborn mean? It means the undying.

What does the undying mean? It means the formless. What does the formless mean?

It means the soundless. What does the soundless mean? It means the rootless.

What does the rootless mean? It means that which is not nourished. What does that which is not nourished mean?

It means the non-abiding. What does the non-abiding mean? This non-abiding is none other than non-possession, apart from all-wisdom, contemplation, and discrimination, going forth beyond the Buddhas and the Buddha's awakening.

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

The two kinds of root are supreme, pure, and correspond to the excellent conduct.

Thus this syllable has now been made clear. Within the dwelling-place of saṃsāra, ever heroic and diligent, it causes the great bliss of Nirvāṇa to be broadly attained. If one abides in this mind, this is the wise one, who extinguishes the dharmas of suffering and affliction; the two kinds of root, all of them, are equal.

This is precisely the supreme excellent conduct of diligence. It accomplishes the Muni, together with the great Dharma of peace and bliss. It abides in right mindfulness, like the light of the sun illuminating the whole world.

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

Thus is accomplished the supreme and excellent Dharma; and one obtains correspondence with the self-nature of all the Buddhas. One fully knows the world, even unto all sentient beings, and the dharmas they give birth to. The two kinds of love and joy, harmoniously corresponding, shall fully know the nature of emptiness.

That impermanent dharma is, in the ultimate, wholly tranquil and still.

The Treatise on the Definitive Meaning of the Names in All the Teachings

THE END