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1 高野山大学密教文化研究所紀要第 29 号 136 Shibahui zhigui 十八會指歸. Full title: Jin gangding-jing yujia shibahui zhigui 金剛頂經瑜伽十八會指歸 (Synopsis of the Eighteen Assemblies of the Yoga of the Vajraśekhara-sūtra), T 869:18, trans. Amoghavajra. Sokushin jōbutsu gi 卽身成佛義 (Buddhahood Immediately and in This Body), TKZ , by Kūkai. Vajrasamādhi-sūtra. Chinese translation: Jin gang sanmei jing 金剛三昧經, T 273:9, trans. unknown (Northern Liang, ). Wumimi yigui 五祕密儀軌. Full title: Jin gangding yujia Jin gangsaduo wumimi xiuxing niansong yigui 金剛頂瑜伽金剛薩埵五祕密修行念誦儀軌 (Ritual Manual for Mantra Recitation for Cultivation through the Five Secrets of Vajrasattva in the Yoga of the Vajraśekhara), T 1125:20, trans. Amoghavajra. ( 51 )

2 137 An Annotated Translation of Kūkai s Kongōchōgyō kaidai(thomas Eijō Dreitlein) Laṅkāvatāra-sūtra. Chinese translation: Ru lengqie jing 入楞伽經, T 671:16, trans. Bodhiruci, in ten fascicles, 513. Liqu shi 理趣釋 (Commentary on the Path to Truth), abbreviated title of Dale jin gang bukong zhenshi sanmeiye jing bore boluomiduo liqu shi 大樂金剛不空眞實三昧耶經般若波羅蜜多理趣釋 (Commentary on the Great-Bliss Vajra Infallible True Samaya Sūtra, the Prajñāpāramitā Path to Truth), T 1003:19, a commentary on Amoghavajra s translation (T 243:8) of the Adhyardhaśatikā-prajñāpāramitā-sūtra, trans. Amoghavajra. Lotus Sūtra. Chinese translation: Miaofa lianhua jing 妙法蓮華經 (Saddharmapuṇḍarīka), T 262:9, trans. Kumārajīva, 405. Lüeshu jin gangding yujia fenbie shengwei xiuzheng famen 略述金剛頂瑜伽分別聖位修證法門 (Dharma gate for Cultivating and Realizing the Different Stages of Attainment Abbreviated from the Yoga of the Vajraśekhara), T 870:18, trans. Amoghavajra. Mahāparinirvāṇa-sūtra. Chinese translation: Da banniepan jing 大般涅槃經, T 374:12, T 375:12. T 374 Northern Edition trans. Dharmakṣema in 40 fascicles; T 375 Southern Edition trans. Huiyan ( 慧嚴 ), Huiguan ( 慧觀 ), Xie Lingyun ( 謝靈運 ), etc. in 36 fascicles. Mahāvairocanābhisaṃbodhi-sūtra. Chinese translation: Da Piluzhe na chengfo shenbian jiachi jing 大毗盧遮那成佛神變加持經 (The Sūtra of the Miraculously Transformative Adhiṣṭhāna of the Mahāvairocana s Attainment of Buddhahood, full title: Mahāvairocanābhisaṃbodhivikurvitādhiṣṭhāna-vaipulya-sūtrendra-rāja), T 848:18, trans. Śubhakarasiṃha and Yixing ( 一行 ), Putixin lun 菩提心論 (Treatise on Bodhicitta), abbreviated title of Jin gangding yujiazhong fa anouduoluo-sanmiaosanputixin lun 金剛頂瑜伽中發阿耨多羅三藐三菩提心論 (The Treatise on Raising the Thought of Supreme and Perfect Awakening within the Yoga of the Vajraśekhara), T 1665:32, attributed to Nāgārjuna, trans. Amoghavajra. Shi moheyan lun 釋摩訶衍論, T 1668:32 (Interpreting the Mahāyāna, a commentary on the Awakening of Faith), East Asian composition attributed to Nāgārjuna with translation attributed to Vṛddhimata (?). Rishukyō kaidai 理趣經開題 (On the Title of the Sūtra on the Path to Truth [the Adhyardhaśatikāprajñāpāramitā-sūtra]), TKZ , by Kūkai, three versions. Shō-ji-jissō gi 聲字實相義, TKZ (The Meanings of Sound, Letter, and Reality), by Kūkai. Sarvatathāgatatattvasaṃgraha. Chinese translation Jin gangding yiqie rulai zhenshi she dasheng xianzheng dajiaowang jing 金剛頂一切如來眞實攝大乘現證大敎王經 (The Sūtra of the King of the Great Teachings of Mahāyāna Realization in the Vajraśekhara Compendium of the Truth of All the Tathāgatas (Sarvatathāgatatattvasaṃgraha), a partial translation of the Sarvatathāgatatattvasaṃgraha, in three fascicles), T 865:18, trans. Amoghavajra, 753. Note that Kūkai parses this title as The Vajraśekhara of the Truth of All the Tathāgatas Encompassing the Mahāyāna Realization, the Sūtra of the Great King of the Teachings in this text, reading 攝大乘 as a unit rather than 眞實攝 (tattva-saṃgraha) as the Sanskrit indicates. See note 27. ( 50 )

3 高野山大学密教文化研究所紀要第 29 号 138 Mahāvairocana-sūtra, a commentary of the seventh fascicle of the Mahāvairocanābhisaṃbodhi-sūtra), T 1797:39, by the Silla monk Bulgasaui ( 不可思議 ). Dainichikyō kaidai 大日經開題 (On the Title of the Mahāvairocana-sūtra), TKZ , by Kūkai, seven versions. Daśabhūmika-bhāsya. Chinese translation: Shidi-jing lun 十地經論, T 1522:26, by Vasubandhu, trans. Bodhiruci, 508. Dasheng tongxing jing 大乘同性經 (Sūtra on Identity with the Mahāyāna), T 673:16, trans. Jñānayaśas, 570. Da Tang xiyuji 大唐西域記 (Great Tang Record of the Western Regions), T 2087:51, by Xuanzang and Bianji ( 辯機 ), 646. Jin gangding-jing da yujia mimi xindi famen yijue 金剛頂經大瑜伽祕密心地法門義訣 (Meanings of the Secret Mind-Ground Dharma gate of the Great Yoga of the Vajraśekhara-sūtra), T 1798:39, trans. Vajrabodhi and recorded by Amoghavajra. Jin gangding yujia zhong lüechu niansong jing 金剛頂瑜伽中略出念誦經 (The Sūtra of Mantra Recitation Abbreviated from the Yoga of the Vajraśekhara), T 866:18, trans. Vajrabodhi, 723. Jin gangfeng louge yiqie yujia yuqi jing 金剛峯樓閣一切瑜伽瑜祇經 (Sūtra for Yogins on the Complete Yoga of the Vajraśekhara Palace), T 867:18, probable Chinese composition ca ?, trans. Amoghavajra. Jūjūshin ron 十住心論 (Ten Abodes of Mind; full title: Himitsu mandara jūjūshin ron 祕密曼荼羅十住心論, On the Ten Abodes of Mind in the Secret Maṇḍala), TKZ , by Kūkai, submitted to the Japanese court in 830. Hannya-shingyō hiken 般若心經祕鍵 (Secret Key to the Heart Sūtra), TKZ , by Kūkai. Hizō hōyaku 祕藏寶鑰 (Jeweled Key to the Secret Treasury), TKZ , by Kūkai. Hokkekyō kaidai 法華經開題 (On the Title of the Lotus Sūtra), TKZ , by Kūkai, three versions. Hokkekyō shaku 法華經釋 (Commentary on the Lotus Sūtra), TKZ , by Kūkai. Kongōchōgyō kaidai 金剛頂經開題 (On the Title of the Vajraśekhara-sutra), TKZ , by Kūkai. Kongōchōgyō kaidai kanchū 金剛頂經開題勘註, ZSZ (Notes on the Kongōchōgyō kaidai), by Dōhan ( 道範, ). Kongōchōgyō kaidai mondai 金剛頂經開題問題, ZSZ (Questions on the Kongōchōgyō kaidai), by Yūkai ( 宥快, ), Kongōchōgyō kaidai shō 金剛頂經開題鈔, NDZ 32:6 129 (Commentary on the Kongōchōgyō kaidai), by Yūkai ( 宥快, ), Kongō-hannya-haramitsu-kyō kaidai 金剛般若波羅蜜經開題 (On the Title of the Diamond Sūtra), TKZ , by Kūkai. Kyōōkyō kaidai 敎王經開題 (On the Title of the King of Teachings Sūtra), TKZ , by Kūkai. ( 49 )

4 139 An Annotated Translation of Kūkai s Kongōchōgyō kaidai(thomas Eijō Dreitlein) GIEBEL, Rolf W The Chin-kang-ting yü-ch ieh shih-pa-hui chih-kuei: An Annotated Translation. Journal of Naritasan Institute for Buddhist Studies, 18: (translation of T 869) HAKEDA, Yoshito Kūkai: Major Works. New York: Columbia University Press The Awakening of Faith. New York: Columbia University Press. NAKAMURA, Honnen ( 中村本然 ) Kongōchōgyō kaidai ni miru shisōteki tokuchō ni tsuite ( 金剛頂経開題 にみる思想的特徴について). Bulletin of the Research Institute of Esoteric Buddhist Culture (Mikkyō Bunka Kenkyūsho Kiyō), 20: REEVES, Gene The Lotus Sutra. Boston: Wisdom Publications. TAKAGI, Shingen and DREITLEIN, Thomas Eijō Kūkai on the Philosophy of Language. Tokyo: Keio University Press. WATSON, Burton The Complete Works of Chuang Tzu. New York: Columbia University Press. Primary Sources Cited Adhyardhaśatikā-prajñāpāramitā-sūtra (Prajñāpāramitā-sūtra in 150 Verses). Chinese translation: Dale jin gang bukong zhenshi sanmaye jing 大樂金剛不空眞實三麼耶經 (Great-Bliss Vajra Infallible [Vajrasattva s] True Samaya Sūtra), T 243:8, trans. Amoghavajra; the full title in Chinese adding to this 般若波羅蜜多理趣品 (Bore boluomiduo liqu pin, Chapter on the Prajñāpāramitā Path to Truth), this text is commonly known as 理趣經 (Prajñāpāramitā-nayasūtra, Chn. Liqu jing, Jpn. Rishu kyō, the Sūtra on the Path to Truth). Awakening of Faith. Chinese: Dasheng qixin lun 大乘起信論 (On the Mahāyāna Awakening of Faith), T 1666:32, East Asian composition attributed to Asaṅga, trans. Paramārtha, 554. Baiqiansong Dajijing Dizang pusa qingwen fashen zan 百千頌大集經地藏菩薩請問法身讚 (Kṣitigarbha Bodhisattva s Questions in Praise of Dharmakāya in the 100,000 Verse Mahāsaṃnipāta-sūtra), T 413:13, trans. Amoghavajra. Ben kenmitsu nikyō ron 辯顯密二敎論 (On the Differences between Exoteric and Esoteric Buddhism), TKZ , by Kūkai. Biaozhi ji. Full title: Dai Zong chao zengsi Kong dabianzheng guangzhi sanzang heshang biaozhi ji 代宗朝贈司空大辯正廣智三藏和上表制集 (Collected Documents of Tripiṭaka Master Amoghavajra), T 2120:52, by Yuanzhao ( 圓照 ). Bonji Shittan jimo narabi ni shakugi 梵字悉曇字母幷釋義 (The Siddham Mātṛkā, with a Commentary), TKZ , by Kūkai, submitted to the court as a memorial in 814 (Kōnin 5.i7.28). Bonmōkyō kaidai 梵網經開題 (On the Title of the Brahma Net Sūtra), TKZ , by Kūkai. Buddhabhūmisūtra-śāstra. Chinese translation: Fodi jing lun 佛地經論, T 1530:26, trans. Xuanzang ( 玄奘 ), Busiyi shu 不思議疏 (Commentary of Busaui), common title of Da Piluzhe na jing gongyang cidi fa shu 大毗盧遮那經供養次第法疏 (Commentary on the Offering Sequential Method in the ( 48 )

5 高野山大学密教文化研究所紀要第 29 号 140 explains the standard methods of all the tathāgatas, and the ritual methods for leading disciples into [the maṇḍala], and therefore is so named. 四種智印各別分區 以類相聚故云品 諸品之中此最初故云一 The four wisdom-seals are all different and distinct, but because similar aspects are gathered together, this is called a chapter. Among all the chapters because this is the very first, it is called [chapter] one. 金剛頂經開題 On the Title of the Vajraśekhara Abbreviations KZ Kōbō Daishi zenshū ( 弘法大師全集 ) NDZ Nihon daizōkyō ( 日本大藏經 ) T Taishō shinshū daizōkyō ( 大正新脩大藏經 ) TKZ Teihon Kōbō Daishi zenshū ( 定本弘法大師全集 ) ZSZ Zoku Shingon-shū zensho ( 續眞言宗全書 ) References BUSWELL, Robert E. Jr. and LOPEZ, Donald S. Jr The Princeton Dictionary of Buddhism. Princeton: Princeton University Press. DREITLEIN, Thomas Eijō An Annotated Translation of Kūkai s Secret Key to the Heart Sūtra. Bulletin of the Research Institute of Esoteric Buddhist Culture (Mikkyō Bunka Kenkyūsho Kiyō), 24: 1 47 ( ). 2014a. An Annotated Translation of Kūkai s Dainichikyō kaidai (Hōkai jōshin). Bulletin of the Research Institute of Esoteric Buddhist Culture (Mikkyō Bunka Kenkyūsho Kiyō), 27: 1 35 ( ). 2014b. An Annotated Translation of Kūkai s Dainichikyō kaidai (Shujō kyōmei). Journal of Kōyasan University (Kōyasan Daigaku Ronsō), 49: An Annotated Translation of Kūkai s Hokkekyō kaidai (Jūen shōkai). Journal of Kōyasan University (Kōyasan Daigaku Ronsō), 50: An Annotated Translation of Kūkai s Bonmōkyō kaidai. The Annual Bulletin of the Esoteric Buddhist Society (Mikkyō Gakkai hō), 53: (reverse numbered). ( 47 )

6 141 An Annotated Translation of Kūkai s Kongōchōgyō kaidai(thomas Eijō Dreitlein) awakening (bodhipakṣyadharma), 153 and the eighteen unique aspects of a buddha (āveṇikabuddhadharma). 154 In this way, infinite dharmas form the essence of the Buddha, and therefore this is called his body (i.e. dhātu). 界者法界心界衆生界三種差別 法界則先覺者 心界則修行者 衆生界者十方三世六趣有情非情 Realm (dhātu) has three differences: the realm of dharmas (dharmadhātu), the realm of mind, and the realm of beings. The realm of dharmas is the [realm] of the already awakened ones. The realm of mind is that of those in training. The realm of beings is that of sentient and insentient beings in the ten directions, the three times, and the six rebirth destinies. 又界有十種 十種法界是如來金剛曼荼羅 聚十界身相爲一箇曼荼羅身故名界 Further, there are ten kinds of realm. 155 The ten kinds [of realms] of the dharmadhātu are the Tathāgata s Vajra[dhātu] Maṇḍala. Gathering together the marks of the bodies of these ten realms makes a single maṇḍala-body, and so this is called a realm (dhātu). 又界是差別義 如來身以六大爲體故云界 Moreover, realm has the meaning of differences. Because the [marks of the different] bodies of the tathāgatas [in the four maṇḍalas] have the six great elements as their essence, this is called a realm. 156 大曼荼羅者一切如來具四種身 謂大曼荼羅身三昧耶曼荼羅身羯磨曼荼羅身法曼荼羅身 此會有四品卽表四身 初品說大曼荼羅身具三十七故云爾 Mahā-maṇḍala means that all the tathāgatas fully possess the four kinds of bodies [of the four maṇḍalas], which are the bodies of the mahā-maṇḍala, the bodies (samaya-forms) of the samayamaṇḍala, the bodies (actions) of the karma-maṇḍala, and the bodies (letters) of the dharmamaṇḍala. The [text of this first] assembly has four chapters, which thus reveal these four bodies. The first chapter teaches the mahā-maṇḍala bodies having the thirty-seven [deities], and for that reason is so named. 廣大者一一尊身量與虛空法界等故 Extensive means that the size of the bodies of each of the deities is equal in extent to unobstructed space, the dharmadhātu, and so on. 儀軌者儀儀形 軌軌則 是法身能一切菩薩二乘天人等所仰則 又此品說一切如來法則引入弟子儀 (TKZ 4.92) 法故云爾 [In the words] ritual manual, ritual refers to the form of a rite, and manual [gives] the standard pattern [to be followed]. This Dharmakāya (Mahāvairocana) is revered by all the bodhisattvas, those of the two vehicles, gods, men, and so on, and is the standard. Moreover, this chapter See the entries for thirty-seven wings of enlightenment (1095) and bodhipakṣyadharma (133) in BUSWELL and LOPEZ 154 See the entry for eighteen unshared factors in BUSWELL and LOPEZ 2014: The ten worlds or realms are those of the (1) gods, (2 humans, (3) asuras, (4) animals, (5) pretas, (6) beings in hell, (7) śrāvakas, (8) pratyekabuddhas, (9) bodhisattvas, and (10) buddhas. See the entry for ten realms of reality [dharmadhātu] in BUSWELL and LOPEZ 2014: This interpretation is based on Yūkai s Kongōchōgyō kaidai shō (NDZ a b). ( 46 )

7 高野山大学密教文化研究所紀要第 29 号 142 (i.e. bodhicitta) as the source, the thirty-seven deities, the fourfold dharmakāya, and so on are brought forth. His master is called Vairocana Buddha. Therefore, in this assembly (the Sarvatathāgatatattvasaṃgraha), the bīja and heart (hṛdaya) mantra of this deity (Vairocana) is the letter vaṃ. 147 This is the essential core teaching of this sūtra. The above is a brief interpretation of the title. [III. The text] 釋經文者 此又二 初品名 次正經文 To comment on the text of the sūtra, there are again two [divisions]. The first is the name of the first chapter, and the next is the body of the sūtra. [III.1. The name of the first chapter] 品名者金剛界大曼荼羅廣大儀軌品之一者 金剛界者惣名已下別名 金剛界者梵云向忝四加 向忝翻云金剛 四加界義身義體義差別義 The name of the [first] chapter is the Extensive Ritual Manual of the Mahā-maṇḍala of the Vajra-realm, Chapter One. 148 Vajra-realm (Vajradhātu) is the overall name, and the rest are the particular names. Vajra-realm [in Chinese] is written in Sanskrit as vajradhātu. 149 Vajra is translated [into Chinese] as diamond, and dhātu means realm, body, essence, or differences. 金剛身者法佛 (TKZ 4.91) 身密是 金剛不壞得名 身由積聚立義 如來具戒定慧等五分法身 及常樂我淨等四德 法身般若解脫等三點及三十七菩提分法 十八佛不共法 如是無量法以爲佛體故以身名之 [To use the meaning of body among those,] the vajra-body (i.e. vajradhātu) is the mystery of body of the dharmakāya, which is named for its vajra-indestructibility. Body (kāya) is called so because it is an accumulation. 150 The Tathāgata fully possesses the five virtues of dharmakāya including śīla, samādhi, prajñā, and so on, 151 the four virtues of permanence, bliss, self, and purity, 152 the three points of dharmakāya, prajñā, and liberation, the thirty-seven factors of The Putixin lun (T 1665:32.573c) says, Know that by nature you accord with and abide in the great bodhicitta of Samantabhadra, ( 當知法爾應住普賢大菩提心 ). 147 The mantra oṃ vajradhātu vaṃ ( 唵跋折囉馱都鑁 ) is given as Vairocana s mantra in the Jin gangding yujia zhong lüechu niansong jing (T 866:18.242b). The instructions for a visualization in the same text indicates that vaṃ is Vairocana s bīja: in infinite space visualize the letter vaṃ; it becomes Vairocana Buddha, (227a, 於虛空想鑁字爲毗盧遮那佛 ), and says that vaṃ is the bīja of the Tathāgata family (225a, 卽以鑁字想如來部 ), led by Vairocana. 148 Sarvatathāgatatattvasaṃgraha, T 865:18.207a. 149 The Siddham script in TKZ reading *vajradhatu ( 向忝盺加 ) seems to be corrupted, and has been adjusted here to vajradhātu. 150 The bodies of ordinary beings are the accumulation of the five aggregates, but a vajra-body is the accumulation of the following factors. 151 The five are śīla-samādhi-prajñā-vimukti-vimuktijñānadarśana, or morality, meditation, wisdom, liberation, and the knowledge of liberation. In the Sarvatathāgatatattvasaṃgraha, Mahāvairocana bestows these five virtues on Vajrapāṇi (T 865:18.208c). 152 See note 85. ( 45 )

8 143 An Annotated Translation of Kūkai s Kongōchōgyō kaidai(thomas Eijō Dreitlein) produced. In just the same way, the blending of wisdom and meditation produces the fruit of buddhahood. 又此圳字於五大中水輪種子 一切色法水能生能持 一切天人及傍生大身小身有情 皆是水大所生水輪所持 若使須彌山王高十六萬由旬 非水大能攝隨風飛散 何況自餘小山乎 大身有情亦復如是 Furthermore, the letter vaṃ is the bīja-[letter] of the element of water among the five great elements. 144 Water produces and supports all physical dharmas. All sentient beings, [including] the gods, men, and animals, whether large or small in body, without exception, are produced and supported by the water element. Without the water element to hold it together, even 160,000 yojana-high Mt. Sumeru would be blown away and scattered by the wind. How much more so would this be true of the other minor mountains? Sentient beings with large bodies are just the same. 又此向字金剛薩埵菩薩種子法身 一切衆生最初發心悉由金剛薩埵加持故 金剛薩埵名一切如來菩提心 此菩薩爲本出生三十七尊四種法身等 其上首尊名毗盧遮那佛 故此會尊種子及心眞言用圳字 此則此經之體宗也 上來題額略釋了 Again, this letter va is the bīja-[letter] dharmakāya of Vajrasattva Bodhisattva. 145 This is because the first arising of bodhicitta in all beings is always due to the empowerment of Vajrasattva. Vajrasattva is called the bodhicitta of all the tathāgatas. 146 Taking this bodhisattva [After the root letter a,] from there on these letters have diacritical marks added to them, and all of these are feminine sounds. The root letter (a) is a masculine sound. The masculine sound means wisdom, and the feminine sounds mean meditation. The root letter (a) extends to all of them. Yūkai in his Kongōchōgyō kaidai mondai (zsz 7.61b ff) suggests that the letter a is the essential letter ( 體文 ) and the other letters are mothers ( 摩多, mātṛ), which is presumably to say, feminine. The vowel a is said to represent wisdom ( 慧 ), which is taken as masculine (even though prajñā is a feminine noun), and the other vowels represent meditation ( 定 ), which is taken as feminine (although samādhi is a masculine noun). 144 A bīja is a Sanskrit seed-syllable or letter, written in Siddham and usually in one letter but occasionally more than one, that completely encompasses the enlightenment of that deity, or in this case represents the five great elements. The bīja-letters for the five elements are a (earth), va (water), ra (fire), ha (wind), and kha (space). An anusvāra may be added to these. 145 As Yūkai (NDZ b) points out in the Kongōchōgyō kaidai shō, Vajrasattva s bīja as va does not appear in any Vajraśekhara text. Vajrasattva s bīja in the Vajraśekhara is usually aḥ, and in the Mahāvairocanābhisaṃbodhi-sūtra it is usually hūṃ, but may be va in some contexts (T 848:18.22c), and in the Busiyi shu (T 1797:39.801b) it may also be vaṃ. Perhaps va as the first letter of Vajrasattva is simply meant. 146 The Jingangding yujia Jingangsaduo wumimi xiuxing niansong yigui (T 1125:20.538a) says: 金剛薩埵者是普賢菩薩 卽一切如來長子 是一切如來菩提心 是一切如來祖師 是故一切如來 禮敬金剛薩埵 如經所說 金剛薩埵三摩地名爲一切諸佛法此法能成諸佛道若離此更無有佛 Vajrasattva is the bodhisattva Samantabhadra. He is the eldest son of all the tathāgatas. He is the bodhicitta of all the tathāgatas. He is the ancestral teacher of all the tathāgatas. For these reasons all the tathāgatas honor and revere Vajrasattva. Therefore a text says: The samādhi of Vajrasattva is called the Dharma of all the buddhas. This Dharma allows the perfection of the buddhas path, without it there can be no buddhas. Samantabhadra/Vajrasattva personifies bodhicitta, which extends everywhere (is possessed by buddhas, bodhisattvas, and ordinary beings) and is the most excellent and good, as the Darijing shu (T 1796:39.582b) explains: 普賢菩薩者 普是遍一切處義 賢是最妙善義 謂菩提心所起願行 及身口意 悉皆平等遍一切處 純一妙善備具衆德 故以爲名 In Samantabhadra s name, samanta ( 普 ) means extending everywhere, and bhadra ( 賢 ) means the most wonderfully goodness. The meaning is that the cultivation of vows arising from bodhicitta and [the three mysteries practice of] body, speech, and mind are all universal and penetrate everywhere, are pure and wonderfully good, and possess all excellent qualities. That is why Samantabhadra is so named. ( 44 )

9 高野山大学密教文化研究所紀要第 29 号 144 names, but today there are only these twelve words (sounds). The twelve sounds [derived from the root letter va] are va, vā, vi, vī, vu, vū, ve, vai, vo, vau, vaṃ, and vaḥ. 此十二字表最初向字爲因也 次九字行也 第十一字證果 第十二字入涅槃聲 These twelve letters reveal that the first letter va is the cause (bodhicitta). The next nine letters [from vā through vau] are [the stages of] training. The eleventh letter [vaṃ] is the attainment of the fruit. The twelfth letter [vaḥ] is entry into nirvāṇa. 142 又第一字根本字母 是爲本體名男聲 次聲女聲 男聲詮慧女聲表定 譬如男女因緣故生成諸子孫 定 (TKZ 4.90) 慧和合能生成佛果亦復如是 Moreover, the first letter (va) is the root mother-letter (mātṛkā) [of the other eleven letters]. It is the base form [for the other letters], and is a masculine sound. The following are feminine sounds. A masculine sound denotes [the principle of] wisdom, and the feminine sounds reveal meditation. 143 For example, because there are a man and woman, children and grandchildren are ka, kā, ki, kī, ku, kū, ke, kai, ko, kau, kaṃ, kaḥ. The above twelve letters are the vowel transformations of one letter, ka. From the single mother-letter (mātṛkā) of ka, twelve other letters are born. Similarly, twelve letters are born from each of the other mother-letters. In Jūjūshin ron (TKZ ): 謂狣玅一珋瓬郪甮乃至砃喢屹祌等字爲本母 各各字有十二轉生字 此各各十二爲本 有一合二合三合四合等增加字 都計餘一萬 此一一字門具無量無邊顯密敎義 一一聲一一字一一實相周遍法界 爲一切諸尊三摩地門陀羅尼門 隨衆生機根量 開示顯敎密敎 The letters from a, ā, ka, kha, ga, gha, ṅa to śa, ṣa, sa, ha are the root mother-letters (mātṛkā). Each letter has twelve vowel transformations to create new letters. These twelve transformations for each of the root letters form the basic letters. One, two, three, four, or more letters can be combined together, increasing the number of letters. In total there are over 10,000 letters. Within each letter there are infinite and limitless numbers of exoteric and esoteric meanings. Each sound, letter, and reality extends throughout the dharmadhātu to become the samādhi-gates and dhāraṇī-gates of all the deities. According to the inclinations and capacities of beings, they reveal either exoteric or esoteric Buddhism. 142 Kūkai here paraphrases the Darijing shu (T 1796:39.657a): 又梵字十二聲中 第一是本體故 卽次第二字是行 第三以去以諸畫增加者 皆名三昧 第十一其上安點是證 第十二傍置二點是般涅槃 Further, among the twelve Sanskrit sounds (a, ā, i, ī, u, ū, e, ai, o, au, aṃ, aḥ), because the first (a) is the root form, the next letter, the second (ā) is training. From the third [letter] on various diacritical marks are added [to the letters], all of which are called samādhi [marks]. The eleventh [letter] (aṃ) has a mark (anusvāra) placed above it, this is attainment. On one side of the twelfth [letter] (aḥ) two marks (visarga) are placed, this is parinirvāṇa. This discussion is based on the five vowel transformations of the letter a ( 阿字五轉 ) discussed in the Darijing shu, for example (T 1796:39.723b). 若見阿字 當知菩提心義 若見長阿字 當知修如來行 若見暗字 當知成三菩提 若見噁字 當知證大涅槃 若見長噁字 當知是方便力也 If you see the letter a, know that it means bodhicitta. If you see the letter ā, know that it is cultivating the training of a tathāgata. If you see the letter aṃ, know that it is perfecting saṃbodhi. If you see the letter aḥ, know that it is the attainment of great nirvāṇa. If you see the letter āḥ, know that it is the power of skillful means. In the above, the letter va (corresponding to a) is the cause, which is bodhicitta. The letters vā through vau all correspond to the letter ā in the above, and so are training. The letter vaṃ corresponds to aṃ, and is the attainment of bodhi. The letter vaḥ corresponds to the letter aḥ, and is the attainment of nirvāṇa. A further letter vāḥ (āḥ) for skillful means is not discussed here. 143 A simple solution to this difficult passage might have been to limit the range of 次聲女聲 to only the very next letter and not all of the following eleven letters. In that case the passage makes reasonable sense, since many masculine Sanskrit nouns end in -a, and many feminine nouns end in -ā. However, as the commentators suggest, Kūkai probably means that all eleven letters after a have feminine sounds. In this he may be paraphrasing the Darijing shu (T 1796:39.754c-755a): 是從生增加之字 悉皆是女聲 其根本字是男聲也 男聲是慧義女聲是定義也 其根本字遍一切處 ( 43 )

10 145 An Annotated Translation of Kūkai s Kongōchōgyō kaidai(thomas Eijō Dreitlein) 第三遍調伏大品說六種曼荼羅 此中說蓮華部觀自在法 The third great chapter is [called] Sakalajagadvinaya, and explains six maṇḍalas. The methods of Avalokiteśvara of the Lotus family are explained in this chapter. 138 第四一切義成就大品中說六種曼荼羅 此中說寶部虛空藏法 The fourth great chapter is [called] Sarvārthasiddhi, and explains six maṇḍalas. The methods of Ākāśagarbha of the jewel family are explained in this chapter. [II.22. The title explained with the Sanskrit letter va] 復次據梵名釋者 初向字門具二義 一字相二字義 字相者向字門一切諸法有言有說 又字義者若入狣字門一切言說不可得故亦最上乘聲 Next, to interpret [the words of the title] according to the Sanskrit words, the first letter va [in Vajra] has two kinds of meanings. The first is the superficial meaning of the letter, and the second is the profound meaning of the letter. 139 The superficial meaning of the gate of the letter va is that all dharmas have words and speech (vāc). Furthermore, the profound meaning of the letter [va] is that because one enters the gate of the letter a [of the nonarising of all dharmas,] all language is ungraspable. 140 Furthermore, [because the letter va is the first letter of Vajraśekhara] it is the sound of the highest vehicle. 從此一字 生十二聲字 從十二生百八乃至生千名 劫初具有千名 今但在十二言 十二聲者向名合吃后吆申因回囝圳地 From this one letter, twelve sounds and letters are generated. 141 From the twelve, 108 and so on up to 1,000 names (sounds) are generated. At the beginning of the kalpa there were 1, Kūkai mentions these six maṇḍalas in his Hokkekyō shaku (TKZ 4.208). 139 The superficial meanings ( 字相 ) and profound meanings ( 字義 ) of Sanskrit letters are discussed by Kūkai at length in his Unji gi (TAKAGI and DREITLEIN 2010: , also ). 140 Kūkai often repeats his idea that the profound meaning ( 字義 ) of a given Sanskrit letter is made with the addition of the meaning of the letter a, meaning fundamental nonarising (ādyanutpāda). For example, in his Hokkekyō shaku (TKZ 4.202) he writes of the letter sa: 初屹字有二義 字相字義是 字相者一切諸法諦義 字義者一切諸法入狣字門卽諦不可得 The first letter sa has two meanings: the superficial meaning of the letter and the profound meaning of the letter. The superficial meaning of the letter is the truth (satya) of all dharmas. The profound meaning is that all dharmas enter into the letter a, and thus [their] truth is ungraspable. This is probably based on such texts as the Mahāvairocanābhisaṃbodhi-sūtra (T 848:18.10a), which gives an abbreviated list of the fifty letters beginning with: (see also the full list of letters in TAKAGI and DREITLEIN 2010: ) 謂阿字門一切諸法本不生故 迦字門一切諸法離作業故 佉字門一切諸法等虛空不可得故 哦字門一切諸法一切行不可得故 The gate of the letter a is the fundamental nonarising of all dharmas, therefore the gate of the letter ka is that all dharmas are free from action (kārya), therefore the gate of the letter kha is that all dharmas are identical with unobstructed space (khasama) and ungraspable, therefore the gate of the letter ga is that the movement (gati) of all dharmas is ungraspable, therefore (continues with the rest of the letters) 141 These are the twelve vowels of Sanskrit. In the Hokkekyō shaku (TKZ 4.202) Kūkai writes of the letter sa, This single letter [sa] has twelve vowel transformations ( 此一字有十二轉聲 ), which are: sa, sā, si, sī, su, sū, se, sai, so, sau, saṃ, and saḥ. In Bonji shittan jimo narabi ni shakugi (TKZ 5.111, TAKAGI and DREITLEIN 2010: 300) Kūkai writes: 一乙丁七乃九了二人儿入八迦迦祈鷄句句計蓋句哠欠迦入 右十二字者一箇迦字之一轉也 從此一迦字母門出生十二字 如是一一字母各各出生十二字 一轉有四百八字 如是有二合三合四合本 可知尋之 都有一萬三千八百七十二字 ( 42 )

11 高野山大学密教文化研究所紀要第 29 号 146 第四說一切如來廣大供養羯磨曼荼羅亦具三十七 彼中聖衆各持本幖幟供養而住 廣說入曼荼羅法 互說受十六大供養法 The fourth [maṇḍala] explained is the Karma Maṇḍala of Vast Offerings to All the Tathāgatas, 130 also with thirty-seven [deities]. In this, the āryas of this assembly each hold their root signs (samaya-signs) and abide in making offerings. This explains in detail the rites for [having disciples] enter the maṇḍala. It discusses [how to provide disciples with 131 ] the method for making the sixteen great offerings. 132 第五說四印曼荼羅法 弟子受四種速成就法 Fifth, the method of the four-seal maṇḍala (caturmudrā-maṇḍala) 133 is explained. The disciples are provided with the four methods of rapid accomplishment. 134 第六說一印曼荼羅 若持大日眞言及金剛薩埵具十七尊餘皆具十三 亦說入曼荼羅儀 與弟子受先行法修 (TKZ 4.89) 集本尊三摩地 The sixth [maṇḍala] explained is the single-seal maṇḍala (ekamudrā-maṇḍala). 135 One who holds the mantras of Mahāvairocana or Vajrasattva will possess the seventeen deities, or will completely possess the thirteen [deities]. 136 This also explains the rites for [having disciples] enter the maṇḍala, the giving of preliminary practices to disciples, and [how to have them] persevere in the cultivation of the samādhi of the main deity. 第二品降三世會說十種曼荼羅 此中說大佛頂光聚佛頂及一字頂輪法等 The second chapter is the Trailokyavijaya Assembly, and explains ten maṇḍalas. The methods of Mahoṣṇīṣa, Tejorāśyuṣṇīṣa, and Ekākṣaroṣṇīṣacakra, and so on are explained in this chapter This corresponds to the Offering Assembly ( 供養會 ) of the nine-assembly Vajradhātu Maṇḍala and is a karmamaṇḍala. Giebel reconstructs this as *Sarva-tathāgata-pūjā-[vidhi]-vistara-karma-maṇḍala, for further details see GIEBEL (1995: ). 131 Reading 互 as 爲弟子 according to the Taishō edition. 132 The Taishō edition of the Shibahui zhigui (T 869:18.285a) adds here, and teaches the methods of the four kinds of secret offering, ( 說四種祕密供養法 ). 133 This corresponds to the Four-seal Assembly ( 四印會 ) of the nine-assembly Vajradhātu Maṇḍala. For further details see GIEBEL (1995: ). 134 The Shibahui zhigui (T 869:18.285a) continues, Through this maṇḍala seek for the accomplishment of the siddhis. Regarding the siddhis sought in the previous four maṇḍalas, seek their accomplishment before this image, ( 以此曼茶羅求悉地成就 如上四曼茶羅中所求悉地 於此像前求成就 ). 135 This corresponds to the Single-seal Assembly ( 一印會 ) of the nine-assembly Vajradhātu Maṇḍala. For further details see GIEBEL (1995: ). 136 According to Yūkai in the Kongōchōgyō kaidai shō (NDZ b), the seventeen deities are Mahāvairocana, the Four Buddhas, the Eight Offering Goddesses, and the Four Gathering Bodhisattvas. In the case of Vajrasattva the seventeen are the deities of the Path to Truth Assembly ( 理趣會 ) of the nine-assembly maṇḍala to the immediate right of the Single-seal Assembly, consisting of Vajrasattva, the four bodhisattvas Desire, Touch, Attachment, and Pride, the Eight Offering Goddesses, and the Four Gathering Bodhisattvas. The thirteen deities are either Mahāvairocana or Vajrasattva, and the Eight Offering Goddesses, and the Four Gathering Bodhisattvas. Yūkai points out that the Singleseal Assembly shows Mahāvairocana alone, and the mention of the other deities here is seems problematic ( 一旦不審 ), but that the one deity that is manifested possesses all his attendants of the five families ( 表示一尊五部眷屬悉可具足 ). 137 The explanation of the seventh maṇḍala in the second chapter in the Shibahui zhigui (T 869:18.285b) has, The mantras and mudrās of Mahoṣṇīṣa and Tejorāśyuṣṇīṣa are explained here, which may also be applied to the method of Ekākṣaroṣṇīṣacakra, ( 此中說大佛頂及光聚佛頂眞言及契亦通一字頂輪法 ). ( 41 )

12 147 An Annotated Translation of Kūkai s Kongōchōgyō kaidai(thomas Eijō Dreitlein) cultivating bodhicitta; third, perfecting the vajra-mind; fourth, attaining the vajrabody; and fifth, the body of a buddha is perfected. These are the full realization of the fivefold wisdom. 122 第二說陀羅尼曼荼羅具三十七 此中聖衆皆住波羅蜜形 廣說入曼荼羅儀軌 爲弟子受四種眼說四種法 The second [maṇḍala] explained is the Dhāraṇī Maṇḍala 123 with thirty-seven [deities]. The āryas of this assembly all abide in a pāramitā-form. 124 This explains in detail the rituals steps for [having disciples] enter the maṇḍala, [how to] provide disciples with the four kinds of eyes, and explains the four methods. 125 第三說微細金剛曼荼羅亦具三十七 聖衆於金剛杵中畫各持定印 廣說入曼荼羅儀軌 爲弟子令心堪任令心調柔令心自在 說微細金剛三摩地 修四靜慮法修四無量及三解脫門 The third [maṇḍala] explained is the Subtle-vajra Maṇḍala, 126 also with thirtyseven [deities]. The āryas of this assembly are depicted within vajras, each forming a samādhi-mudrā. This explains in detail the rites for [having disciples] enter the maṇḍala, and [how to] make the minds of disciples fit [to receive the practice, how to] make their minds pliant, and [how to] make their minds unrestricted. It explains the subtle (sūkṣma) vajra-samādhi, the cultivation of the four dhyānas, 127 the cultivation of the four immeasurables, 128 and the three gates of liberation The text from the five stages are first to the end of the above paragraph is given interlinearly in the Taishō edition. Between this quote and Kūkai s next quote the Shibahui zhigui (T 869:18.284c) has: 成佛後以金剛三摩地現發生三十七智 廣說曼荼羅儀則 爲弟子受速證菩薩地佛地法 After attaining buddhahood, [Vairocana] directly generated the thirty-seven wisdoms through vajrasamādhi. He explained in detail the rites of the maṇḍalas, and [how to] provide disciples with the method for rapidly realizing the bodhisattva bhūmis and the stage of the buddhas. 123 This maṇḍala corresponds to the Samaya Assembly ( 三昧耶會 ) of the nine-assembly Vajradhātu Maṇḍala and is a samaya-maṇḍala. For further details see GIEBEL (1995: ). 124 A pāramitā-form is a female form, with each deity holding its samaya-sign. Kūkai explains the pāramitā form as meaning the appearance of having entered deep meditation in his Kongō-hannya-haramitsu-kyō kaidai (TKZ 4.264): 萬行法門身各具三昧耶身 各持標幟住波羅蜜形故 波羅蜜形者所謂入定相耳 The deities of the Dharma gate of the 10,000 actions each has a samaya-form, because each holds its sign while abiding in a pāramitā-form. A pāramitā-form simply is the mark of having entered samādhi. 125 Instead of explains the four methods ( 說四種法 ) the Shibahui zhigui (T 869:18.284c) has explains the rites of subjugating, summoning, destroying, pacifying, and so on ( 說敬愛鉤召降伏息災等儀軌 ). The four kinds of eyes correspond to these four kinds of esoteric practice. Yūkai in the Kongōchōgyō kaidai shō (NDZ a) gives the four kinds of eyes as joyful eyes ( 歡喜眼 ) corresponding to subjugating (vaśīkaraṇa), blazing eyes ( 熾盛眼 ) corresponding to summoning (ākarṣaṇa), wrathful eyes ( 忿怒眼 ) corresponding to destroying (abhicāraka), and benevolent eyes ( 慈眼 ) corresponding to pacifying (śāntika). HORIUCHI ( ) gives the Sanskrit for these four eyes as vajra-dṛṣṭi, dīptadṛṣṭi, krodha-dṛṣṭi, and maitrī-dṛṣṭi. 126 This corresponds to the Subtle Assembly ( 微細會 ) of the nine-assembly Vajradhātu Maṇḍala and is a dharmamaṇḍala. Giebel reconstructs this as *Sūkṣma-vajra-maṇḍala, for further details see GIEBEL (1995: ). 127 See the entries for four absorptions (1068) and dhyāna ( ) in BUSWELL and LOPEZ The four immeasurable mental states are goodwill (maitrī), compassion (karuṇā), sympathetic joy (muditā), and equanimity (upekṣā). See the entries for four boundless states/immeasurables (1069), apramāṇa (59), and brahmavihāra (143) in BUSWELL and LOPEZ The three gates of liberation are emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita). See the entries for vimokṣamukha ( ) and three gates to deliverance (1067) in BUSWELL and LOPEZ ( 40 )

13 高野山大学密教文化研究所紀要第 29 号 148 說三昧耶智印文義者金剛字句中攝也 金剛杵三昧耶身故 又通所有一切三昧耶形同名金剛故 The passages explaining the samaya-wisdom-seals (samaya-jñānamudrā) are all gathered into the word Vajra. This is because a vajra is a samaya-form. Furthermore, this is because all the samaya-forms can, in the same way, be called vajras as a general term. 117 說法智印文義者眞實及摩訶衍字句中攝 The passages explaining the dharma-wisdom-seals (dharma-jñānamudrā) are all gathered into the words Truth and Mahāyāna. 說羯磨智印文義者大敎王字句中攝 The passages explaining the karma-wisdom-seals (karma-jñānamudrā) are all gathered into the words Great King of the Teachings. [II.21. The four chapters of the Sarvatathāgatatattvasaṃgraha] 此經 This sūtra (the Sarvatathāgatatattvasaṃgraha) 有四大品 一名金剛界二名降三世三名遍調伏四名一切義成就 has four great chapters. The first is named the Vajradhātu (Vajra-realm). The second is named Trailokyavijaya (Victory over the Triple World). The third is named Sakalajagadvinaya (Universal Subjugation). The fourth is called Sarvārthasiddhi (All Aims Accomplished). 118 此三卷者初一品中翻出 四品則 These three fascicles [of the sūtra translated by Amoghavajra (T 865)] are translated from the first chapter alone. 119 The four chapters 表四智印 於初品中有六曼荼羅 所謂金剛界大曼荼羅幷說 (TKZ 4.88) 毗盧遮那佛受用身以五相現成等正覺 五相者 一通達本心 二修菩提心 三成金剛心 四證金剛身 五佛身圓滿 此則五智通達 reveal the four wisdom-seals. In the first chapter there are six maṇḍalas. 120 The [first] is called the Vajradhātu Mahā-maṇḍala, which altogether teaches how Vairocana Buddha as a saṃbhogakāya realized perfect awakening through the fivestage meditation. 121 The five stages are first, penetrating bodhicitta; second, 117 In his Kongō-hannya-haramitsu-kyō kaidai Kūkai writes, The Jewel, Lotus, and other families can also be generally known by the word vajra, because each possesses the meanings of firmness and indestructibility, (TKZ 4.264, 亦寶蓮等通名金剛各具堅不壞義故 ). 118 This and the following quote the Shibahui zhigui (T 869:18.284c 285a). 119 The three fascicles of Amoghavajra s 753 translation of the Sarvatathāgatatattvasaṃgraha (T 865) are a partial translation of this first chapter. A full translation of the this text was not available in Chinese until Dānapāla s complete translation of 1015 in thirty fascicles (T 882), which due to its lateness had only a minimal effect on Japanese esoteric Buddhism. See note These six maṇḍalas correspond to the six sections in the center and the left side of the nine-assembly maṇḍala (kue-mandara, 九會曼荼羅 ) of the Vajradhātu used in Japan. 121 A meditation sequence in five stages to realize buddhahood ( 五相成身, lit. five aspects of perfecting the body [of a buddha], Skt. pañcākārābhisaṃbodhi-krama) central to many Vajraśekhara sādhanas. See also TAKAGI and DREITLEIN 2010: 362. ( 39 )

14 149 An Annotated Translation of Kūkai s Kongōchōgyō kaidai(thomas Eijō Dreitlein) 若有善男善女四衆人等 修行此三密法門超過諸度 於二乘六度等次第菩薩爲尊爲上 故云諸行之頂 If a good man or woman, a person belonging to the fourfold assembly (of monks, nuns, laymen, and laywomen), and so on were to cultivate this Dharma gate of the three mysteries, then they would transcend the pāramitās to become the most honored and supreme among those of the two vehicles and the bodhisattvas on the gradual path of the six pāramitās (the exoteric paths). Therefore, these activities [of the three mysteries] are the pinnacle. 次一切如來者 三密五部中具三十七尊及塵數諸尊 故云一切如來 卽是如來者表身密佛部 Next, All the Tathāgatas fully possesses the thirty-seven deities, and deities as numerous as the particles of dust [in the world]. Therefore, [the title] has All the Tathāgatas. Accordingly, Tathāgatas reveals the mystery of body and the Buddha family. 眞實者如來語密 眞實語卽是眞言 此 (TKZ 4.87) 眞言其數無量 故云一切眞實語 上句一切字被下句故 Truth is the mystery of speech of the tathāgatas. Words of truth then are mantras. These mantras are limitless in number. Therefore, [we might] say All the Words of Truth. This [term is made] by applying the word all from the previous phrase to the following one. 攝大乘者 攝念大乘理趣與實相相應 卽是意密 Encompassing the Mahāyāna means that by encompassing in one s thoughts the truth of the Mahāyāna one becomes integrated with reality. This is then the mystery of mind. 行者意密與本尊妙觀相應 則是現覺大菩提故云現證 The mystery of mind of the practitioner integrates with the subtle contemplation of the main deity. This is then direct awakening and great bodhi. Therefore, this is called Realization. 此眞言門三密法敎爲諸敎之王 故云大敎王經 This Dharma teaching of the three mysteries within the mantra-gate is the king of all teachings. Therefore, [the title] has Sūtra of the Great King of the Teachings. [II.20. The words of the title explained according to the four wisdom-seals] 復次就此題目字 釋攝經中諸文義盡者 此經所說不過四智印 Next, regarding the words of the title, an interpretation [made by] gathering in all the meanings of the passages in the sūtra [shows that] this sūtra teaches nothing other than the four wisdom-seals. 說大智印文義者如來字句中攝盡 The passages explaining the mahā-wisdom-seals (mahā-jñānamudrā) are all gathered into the word Tathāgatas. ( 38 )

15 高野山大学密教文化研究所紀要第 29 号 150 一切如來阿閦佛祕名 阿閦則普賢 普賢名遍一切處佛故 All the Tathāgatas is the secret name of Akṣobhya Buddha. This is because Akṣobhya is Samantabhadra, and Samantabhadra is the name for the buddhas pervading all places. 眞實者平等性智佛 眞如實法厭異捨別同同無二故 Truth is the Buddha of the wisdom of equality (Ratnasaṃbhava Buddha). This is because the true Dharma of suchness is incompatible with differences and abandons distinctions, and is identical, the same, and not-two. 攝大乘者則無量壽佛 摩訶衍法部故 Encompassing the Mahāyāna is Amitāyus Buddha, because Mahāyāna is the Dharma family [he represents]. 現證大敎者不空成就佛也 能證圓寂之理 (TKZ 4.86) 兼示敎令輪作業故 Realization, [the Sūtra of the] Great [King of the] Teachings is Amoghasiddhi Buddha. This is because he realizes the truth of perfect peace (nirvāṇa), while also revealing the activities of a wrathful deity. 王字通五佛 五佛共爲五大之王 於諸法得自在故 此經說五佛三摩地故以人名冠題額 The word King applies equally to all five buddhas. The five buddhas together are the kings of the five great elements. This is because they have attained sovereignty over all dharmas. Because this sūtra teaches the samādhis of the five buddhas, the names of these Persons are implied in the title. [II.19. The words of the title explained according to the three mysteries] 復次約修行門釋者 言金剛者法佛三密是 身密則佛部 語密則蓮華部 意密則金剛部 三密皆具福德資糧卽是寶部 三密又具作業化用則羯磨部 Next, to interpret [the words of the title] according to the gate of cultivation, what is called Vajra is the three mysteries of the Dharmakāya Buddha. The mystery of body is the Buddha family, the mystery of speech is the Lotus family, and the mystery of mind is the vajra family. These three families all possess the full accumulation of merits, and thus are the jewel family. The three mysteries fully possess action and transformative activities, and so are the karma family. 眞言行者手作印契則身業 與如來身密相應 口誦眞言則與如來語密相應 心觀實相與如來意密相應 辦種種供具供養諸尊 則寶部與相應 三密所作精進不怠 與羯磨部大精進門相應 A practitioner of esoteric Buddhism makes mudrās with his hands: this is the action (karma) of body. This is integration with the mystery of body of the Tathāgata. With his mouth he repeats mantras, and this is integration with the mystery of speech of the Tathāgata. In his mind he visualizes reality, and this is integration with the mystery of mind of the Tathāgata. Preparing various offerings and offering them to the deities is thus integration with the jewel family. Engaging in the activities of the three mysteries with perseverance and without negligence is integration with the gate of great perseverance of the karma family. as Chinese translations of Vajraśekhara, 金剛峯 has been translated as vajra-peak and 金剛頂 as vajra-pinnacle throughout to avert confusion. ( 37 )

16 151 An Annotated Translation of Kūkai s Kongōchōgyō kaidai(thomas Eijō Dreitlein) 如此題名文句卽是字輪旋陀羅尼 互相釋相生有無量無邊義 恐煩故止耳 In this way, the words and phrases of the title are thus [like] a letter-wheel for revolving a dhāraṇī. 111 These interpretations are interrelated and produce each other [in sequence], and have uncountable and limitless meanings. Fearing this might become tedious, I shall stop here. [II.17. Various other categories for analyzing the words of the title] 復次約六合釋及六相義 四悉檀三聲等釋 有無量無數義 煩故不釋 Next, there are commentaries [on the title words] according to the six Sanskrit compounds (ṣaṭsamāsa), 112 the meanings of the six marks, 113 the four siddhāntas (accomplishments), 114 the three [Sanskrit] genders (triliṅga), 115 and so on. These too have uncountable and limitless meanings. As [this explanation] will be lengthy, I will comment no further. [II.18. The words of the title explained according to the five buddhas] 復次約佛釋者 金剛頂大日尊密號 大日金剛峯故 峯則頂義 Next, to interpret [the words of the title] according to the [Five] Buddhas, Vajra-pinnacle is the secret name of Lord Mahāvairocana. This is because it is the Vajra-peak 116 of Mahāvairocana. Peak means pinnacle. 111 Kūkai intends that the words of the title may be understood to be like the Sanskrit letters of a mantra arranged around the periphery of a moon-disc positioned in the heart, with the relationships between the meanings of each letter (in the case of a mantra or dhāraṇī), or in this case of each word in the title, examined in a forward (clockwise on the moon-disc) and reverse (counterclockwise) sequence, one after the other. For an explanation of revolving a dhāraṇī letter wheel ( 旋陀羅尼字輪 ) see TAKAGI and DREITLEIN 2010: In his Hokkekyō shaku Kūkai describes sixteen methods for revolving a dhāraṇī letter-wheel, (TKZ 4.201), the last two of which are used here. 第二祕密者 據大日經王及金剛頂敎王祕密法曼荼羅旋陀羅尼字輪海印三摩地 釋一切經且有十六門 謂遮情 表德 淺略 深祕 字相 字義 一字攝多 多字歸一 一字釋多 多字釋一 一字成多 多字成一 一字破多 多字破一 順旋轉 逆旋轉是也 Second, the esoteric [interpretation of the Lotus Sūtra]. According to the ocean-seal samādhi of revolving a dhāraṇī letter-wheel in the esoteric dharma-maṇḍala of the Mahāvairocanābhisaṃbodhi-sūtra King and the Vajraśekhara King of Teachings, there are sixteen gates [in eight pairs] used to interpret any of the sūtras. They are: (1) counteracting delusions and (2) revealing excellent qualities, (3) the shallow and simple and (4) the profound and secret, (5) the superficial meanings of letters and (6) the profound meanings of letters, (7) one letter encompassing many [letters] and (8) many [letters] returning to one letter, (9) one letter interpreting many [letters] and (10) many [letters] interpreting one letter, (11) one letter establishing many [letters] and (12) many [letters] establishing one letter, (13) one letter refuting many [letters] and (14) many [letters] refuting one letter, and (15) clockwise revolving and (16) counterclockwise revolving [of the letter-wheel]. 112 The six Sanskrit compounds ( 六合釋 ) Kūkai discusses in Shō-ji-jissō gi (TKZ , TAKAGI and DREITLEIN 2010: 86 89). In his Kongō-hannya-haramitsu-kyō kaidai Kūkai used the six compounds to give fuller interpretation of the words of the title of the Diamond Sūtra (TKZ 4.265). 113 The six marks ( 六相 ) are a Kegon teaching: the marks of totality ( 總相 ) and particularity ( 別相 ), sameness ( 同相 ) and difference ( 異相 ), and becoming ( 成相 ) and decaying ( 壞相 ). These appear in the Avataṃsaka (e.g. T 279:10.181c, etc.). This appears in more detail in the Kongō-hannya-haramitsu-kyō kaidai (TKZ 4.267). 114 The four modes of the Buddha s preaching. They are the accomplishment of mundane or ordinary preaching ( 世界悉檀 ), the accomplishment of preaching adjusted to individuals ( 各各爲人悉檀 ), the accomplishment of preaching as a curative for mental afflictions ( 對治悉檀 ), and the accomplishment of preaching the supreme truth ( 第一義悉檀 ). This is also discussed in some detail in the Kongō-hannya-haramitsu-kyō kaidai (TKZ 4.267). 115 The three grammatical genders of Sanskrit (triliṅga), masculine (puṃliṅga), feminine (strīliṅga), and neuter (napuṃsakaliṅga). 116 Kūkai here uses jin gangfeng ( 金剛峯 ), possibly from the title of the Jin gangfeng louge yiqie yujia yuqi jing (T 867) but known from other texts, instead of the more common jin gangding ( 金剛頂 ). While both terms should be understood ( 36 )

17 高野山大学密教文化研究所紀要第 29 号 152 如來如知皆是離一切虛僞故眞實 The tathāgatas, the thus-knowing ones, are all freed from all falseness, and so that is Truth. 眞實如來故能攝大乘 The tathāgatas are truthful, and so Encompass the Mahāyāna. 能攝大乘故現證大菩提 Because they encompass the Mahāyāna, [the title of this sūtra] is the Realization of great bodhi. 現證大菩提故能說大乘敎 Because [this sūtra] is the realization of great bodhi, it preaches the Teachings of Mahāyāna. 能說大乘敎故諸法之王 Because it preaches the teachings of Mahāyāna, it is the King of all dharmas. 諸法之王故能爲一切法之經緯 Because it is the king of all dharmas, it forms the warp and woof of all dharmas. 故名金剛頂乃至敎王經 Therefore, this [sūtra] is named The Vajra-pinnacle (Vajraśekhara) [of the Truth of All the Tathāgatas Encompassing the Mahāyāna Realization, the Sūtra of the Great] King of the Teachings. [II The letter-wheel in reversed sequence] 若約逆相承釋者 此經能經 (TKZ 4.85) 綸一切故爲諸經之王 To interpret [the words of the title] in a reversed sequence, because this sūtra arranges all the threads it is called the king of sūtras. 爲諸經之王故卽是大敎 Because it is called the king of sūtras, [this sūtra] is thus the Great [King of] Teachings. 大敎故現證佛菩提 Because it is Great [King of] Teachings, it is the Realization of great bodhi. 現證佛菩提故能攝持大乘之理 Because it is the Realization of great bodhi, it is the truth that can Encompass the Mahāyāna. 能攝持大乘之理故名如來 Because it is the truth that can Encompass the Mahāyāna, it is named the Tathāgatas. 如來無數故名一切 Because the tathāgatas are numberless, it is named the All. 一切如來最上人故曰頂 Because All the Tathāgatas are the supreme Persons, it is named the pinnacle. 佛頂輪王能破四魔能勝難勝常恆不壞堅固不動 故名金剛 Because the Buddha-pinnacle wheel-turning kings (buddhoṣṇīṣa-cakravartin) destroy the four Māras [this sūtra] is victorious, indomitable, constant, indestructible, firm, and changeless. Therefore, it is named Vajra. ( 35 )

18 153 An Annotated Translation of Kūkai s Kongōchōgyō kaidai(thomas Eijō Dreitlein) [II.15. The meaning of Sūtra in the title] 經者貫串義攝持義 譬如以線貫花不亂不墮 如是能以敎線貫人天花不亂墮三途 Sūtra has the meanings of piercing and lacing [together like an Indian-style book], 107 and of gathering and holding together. 108 For example, it is like stringing together flowers [to make a garland], without any disorder or loss. In the same way, the string of the teachings [a sūtra] can string together the flowers of men and gods, without any disorder or the loss of any [beings] to the three [undesirable] destinies. 109 又如以經絲能攝持緯成綾羅錦繍莊嚴男女身 如是眞實語爲經方便說爲諱 織成法界曼荼羅錦繍綾羅 莊嚴遍一切處定慧身 故云經也 Again, [in the mundane sense] the warp threads 110 gather and hold together the woof threads to create damask, gauze, brocade, and figured cloth to adorn the bodies of men and women. In the same way, [the Buddha s] words of truth form the warp (sūtra), and the teachings of skillful means form the woof. These are woven together to create the damask, gauze, brocade, and figured cloth that is the Dharmadhātu Maṇḍala, which adorns the everywhere-pervading bodies of samādhi and wisdom. Therefore, this is called a sūtra. 又如以絲結網能羅殺禽魚長養四大 如是以法智印絲結顯密敎網羅殺無明煩惱之禽魚長養四種法身亦復然矣 Again, [as a mundane comparison] threads can be knotted together to make a net that can be used to trap birds and fish so to nurture the four great elements (the physical body). Likewise, the threads of the dharma-wisdom-seals (dharma-jñānamudrās) of the net of the exoteric and esoteric teachings can be knotted together to trap the birds and fish of ignorance and the afflictions, so to nurture the [inherent] fourfold dharmakāya in the same way. [II.16. The words of the title explained as a letter-wheel, etc.] [II The letter-wheel in normal sequence] 復次約順相緣釋者 金剛卽是最上故頂 金剛頂無量故一切 Next, to interpret [the words of the title] in the normal sequence, vajra is supreme, so it is the pinnacle. The Vajra-pinnacle (Vajraśekhara) is immeasurable, so it is the All. 一切金剛皆是證如實理故如來 All vajras without exception realize the principle of reality as-it-is, and so are Tathāgatas. 107 An Indian-style sūtra book is meant. Besides being a sacred text, sūtra in Sanskrit also means a string or cord, or that which, like a thread, runs through or holds together everything (Monier-Williams). 108 The Buddhabhūmisūtra-śāstra (T 1530:26.291b) says, That which pierces and gathers together is called a sūtra. This is because, by the Buddha teachings, [a sūtra] passes through and holds together the meanings that should be taught and the beings who should be liberated, ( 能貫能攝故名爲經 以佛聖敎貫穿攝持 所應說義所化生故 ). In several of his Dainichikyō kaidai (TKZ 4.9, 21, 46, 62) Kūkai writes, Sūtra means [a book] pierced and laced [together with a cord so that the pages] do not scatter, ( 經者貫串不散之義 ). (Hōkai jōshin, TKZ 4.14, DREITLEIN 2014a: III.3.7; Shujō kyōmei, TKZ 4.21, DREITLEIN 2014b: IV.6). 109 These are rebirths in hell, as a hungry ghost, or as an animal. See the entries for three baleful destinies (1066) and durgati (274) in BUSWELL and LOPEZ In Chinese 經, which translates sūtra, also means the warp of a fabric. ( 34 )