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An Annotated Translation of
Kūkai’s Kongōchōgyō kaidai
Thomas Eijō Dreitlein
Introduction
Kūkai (空海, 774–835) composed his kaidai (開題) texts as notes or texts for lectures he gave

during publically or privately sponsored Buddhist rituals. Kūkai’s kaidai texts cover both what are

known as exoteric and esoteric texts. Among the exoteric texts Kūkai writes on are the Lotus Sūtra(5 versions), Diamond Sūtra, Heart Sūtra, Humane Kings Sūtra, Brahma Net Sūtra, Suvarṇaprabhāsa-

sūtra and others. Among the esoteric texts, Kūkai wrote on the Mahāvairocanābhisaṃbodhi-sūtra (7versions), the Sarvatathāgatatattvasaṃgraha (2 versions), and the Adhyardhaśatikā-prajñāpāramitāsūtra (3 versions). On the Sarvatathāgatatattvasaṃgraha Kūkai wrote the Kongōchōgyō kaidai and
the Kyōōkyō kaidai. The former is the longer and more detailed of the two, and is translated here
in full.

The Mahāvairocanābhisaṃbodhi-sūtra and the Sarvatathāgatatattvasaṃgraha are of course known

as the foundations of Kūkai’s esoteric Buddhism. However, in formulating his ideas about thedifferences between exoteric and esoteric Buddhism, the role of the Vajraśekhara texts was ofcritical importance to Kūkai. Kūkai explained in his Ben kenmitsu nikyō ron that,1

The nondual Mahāyāna and the buddhas of the perfect, perfect ocean of virtues are in fact

the own-nature dharmakāya. This is called the secret treasury. It is also called the

Vajraśekhara Great King of Teachings. Those [bodhisattvas] at the stage of awakening nearly
equal with the buddhas and those on the ten bhūmis and so on (the exoteric stages ofpractice) cannot see or hear it, and so it is called esoteric. The details are as discussed in the
Vajraśekhara texts.

The Vajraśekhara Great King of Teachings mentioned here is the Sarvatathāgatatattvasaṃgraha

discussed in the Kongōchōgyō kaidai, the first assembly among the eighteen of the Vajraśekhara,

and which was partially translated by Amoghavajra. 2 Kūkai here and elsewhere identifies
Vajraśekhara texts3 as the best presentation of esoteric Buddhism as he understood it.

1
Ben kenmitsu nikyō ron, TKZ 3.82 (所謂不二摩訶衍及圓圓海德諸佛者卽是自性法身。是名祕密藏。亦名金剛頂大敎王。等覺十地等不能見聞故得祕密號。具如金剛頂經說). See also note 17. As NAKAMURA 2007 has pointed out, theKongōchōgyō kaidai is in some ways a later continuation of some of the theses developed by Kūkai in Ben kenmitsu nikyō
ron in both its emphasis of the importance of the Vajraśekhara texts and its use of the Awakening of Faith and the Shi
moheyan lun for some terminology and concepts.
2

A full translation of the Sarvatathāgatatattvasaṃgraha was not available to Kūkai, see note 119.

Not limited to the Sarvatathāgatatattvasaṃgraha, Kūkai also has a high appreciation of another Vajraśekhara text,
the Wumimi yigui (T 1125), sometimes said to belong to the eighth assembly among the eighteen of the Vajraśekhara.
3

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An Annotated Translation of Kūkai’s Kongōchōgyō kaidai（Thomas Eijō Dreitlein）

Content of the Kongōchōgyō kaidai
The

text

beginsbysayingthatanoverviewoftheesoteric

BuddhismoftheSarvatathāgatatattvasaṃgraha will be given (§I), followed by an interpretation of the title and its
individual words (§II), followed by an explanation of the some part of the text (§III).

The overview first poetically explains that the small cannot perceive the very large (§I.1),

meaning that the narrowness of the exoteric perspective cannot conceive of the scale of esoteric

Buddhism, and next that the realm discussed by esoteric Buddhism is considered to be

inexpressible in exoteric Buddhism (§I.2). Next, the shortcomings of the four major forms of

exoteric Mahāyāna are mentioned (§I.3), and then the unique features of the esoteric Buddhism
taught in the Vajraśekhara texts (§I.4).

The next section discusses the title of the text. First the full Chinese title of theSarvatathāgatatattvasaṃgraha, the first assembly of the eighteen of the Vajraśekhara lineage, isgiven, and it is explained that Vajraśekhara (Vajra-pinnacle) is the overall name of these texts,

and that they each have a particular name (§II.1). Next, the individual names of the eighteen

assemblies, where they were preached, and a brief description taken from the Shibahui zhigui of
Amoghavajra are given. Next, the four chapters of the first assembly are identified (§II.3), again
based on the Shibahui zhigui.

Next, the strategy of analyzing the title of a Buddhist text based on classifying the words of thetitle according to a character or protagonist named in the title, the Dharma mentioned in the title,
and any analogies used in the title is brought up (§II.4), as Kūkai frequently does in his kaidai

texts. The Chinese title of the Sarvatathāgatatattvasaṃgraha is explained according to these three
categories. Specifically, Kūkai writes, “Vajra-pinnacle (Vajraśekhara) is the analogy. All theTathāgatas (sarvatathāgata) is the Person. The other words are the Dharma.”

Next, ten pairs (actually eleven) of terms in the title are discussed (§II.5). Next, a version

Sanskrit of the Sanskrit title is given in Siddham script, and the translation of each word is noted(§II.6). A brief discussion on syllables, words, and phrases in Sanskrit follows (§II.7).

After that, the words of the Chinese title are discussed in sequence and in detail. First Vajra

and Vajraśekhara are discussed (§II.8). Vajra is identified as “an analogy for the Tathāgata’s

wisdom of reality.” The exoteric, or ordinary, and the esoteric meanings of the word vajra are
given.

For example, in his Shōrai mokuroku (TKZ 1.18–19, see TAKAGI and DREITLEIN 2010: 210–211) he wrote soon after
returning from Tang:敎之優劣法之濫觴如金剛薩埵五祕密儀軌及大辯正三藏表答等中廣說。
The superiority or inferiority of these [esoteric] teachings and the source of this Dharma are discussed
at length in the ritual manual of the five secret deities of Vajrasattva (Wumimi yigui, T 1125), theDabianzheng sanzang biaodai (Biaozhi ji, T 2120), and so on.

This indicates that Kūkai felt the Vajraśekhara text Wumimi yigui to be worthy of particular note as an importantpresentation of the teachings of esoteric Buddhism, while the Biaozhi ji gives the historical background of esoteric
Buddhism. Kukai goes on to quote at considerable length the doctrinal parts he found of particular importance in the
Wumimi yigui in his Ben kenmitsu nikyō ron (TKZ 3.99–100), Sokushin jōbutsu gi (TKZ 3.26–27, see TAKAGI and DREITLEIN
2010: 61–652), and others.

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Next, Vajra has two meanings, the exoteric and the esoteric. The exoteric meaning is that avajra is [a diamond,] the hardest gemstone in the world. It is used as an analogy for theTathāgata’s wisdom of reality. A vajra-jewel (diamond) has many virtues. Buried in the earth

it does not decay, and put into a fire it does not melt. It is difficult for the poor to even see[a diamond]. Those who obtain it are wealthy and respected. [A vajra (mace) is also] thestrongest of weapons, and is always firm. In the same way, the Tathāgata’s wisdom of reality
has many virtues. It can be buried in the earth of ignorance and the afflictions for a longtime, but it will never decay. Even if it is put into the wrathful fires of the Avīci hell, it does

not evaporate and does not melt. It is difficult for inferior ordinary beings to see it, even in
100,000 kalpas. One who realizes it becomes the king of the triple world. [As a weapon] thehorizontal and vertical wisdom-mace destroys the four Māras, is eternal and immutable, andsovereign and blissful.

Kūkai then goes on to explain in this section that there are an infinite number of vajras, meaning
Vajraśekhara deities and the particular forms of wisdom they each represent.

From the point of view of each maṇḍala, all fully possess the four maṇḍalas and the four
wisdom-seals, and have countless and limitless different vajras. How much more so would

the eighteen assemblies each possess the four [maṇḍalas and seals] and thirty-seven [deities]?

The analogy of Indra’s net does not express it, and “ink made of the dust of the whole world”

cannot enumerate them.

Next, the meaning of All the Tathāgatas in the title is discussed (§II.9). This also has an esotericand an exoteric sense.

The exoteric meaning is that all the buddhas in the ten directions and the three times arecalled All the Tathāgatas. … The esoteric meaning is that the buddhas of the fivefold wisdom

are called All the Tathāgatas. … These five buddhas are accordingly the essence of all
buddhas, and the root of all dharmas.

This leads into a discussion of the fivefold wisdom and the five buddhas, who are naturally
awakened.

These buddhas of the fivefold wisdom, or the buddhas of the thirty-seven-fold wisdom, andso on up to limitless koṭīs of buddhas, do not recognize any cultivation and do not rely on

any corrective measures (i.e. exoteric forms of practice). They originally abide in the naturalstate of buddhahood.

Based on this, a discussion on inherent awakening follows, making use of terminology from theShi moheyan lun. Following that, the superiority of the nondual inherent awakening taught in the

Vajraśekhara is stated, and a deeper understanding of All the Tathāgatas is provided leading intoanother understanding of the word pinnacle in Vajraśekhara.

The inherent awakening revealed now in this sūtra universally encompasses all the forms ofinherent awakening. It specifically reveals the inherent awakening of the nondual gate. The
intrinsically possessed dharmakāya is uncountable in number. Therefore, it is called all thetathāgatas. This tathāgata cannot be encompassed by any of the other gates. Moreover, thisnondual inherent awakening encompasses the buddhas [taught in] all other gates. Therefore,
it is called the pinnacle.

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In the next section, (§II.10) the word Truth in the title is discussed, first using by analyzing

various Chinese terms related to the word for truth, concluding withall the tathāgatas of the Vajra-pinnacle and all the samādhis of the Vajra-pinnacle are without

exception free of the falseness of useless conceptual proliferation and ideation. Because one
realizes the true principle of identity and immutability, it is called truth.

Next, the words Encompassing the Mahāyāna are briefly discussed (§II.11), then the word

Realization (§II.12) is discussed in terms of inherent awakening and initiated awakening(awakening through practice.

Realization has two [meanings]. The first is natural realization (inherent awakening). The

next is conditioned realization (initiated awakening, i.e. through practice). … The buddha ofinherent awakening … naturally and spontaneously awakens directly to all teachings andattains all merits. As to conditioned realization, [a being whose] inherent wisdom is subject

to conditions within the cycle of saṃsāra will for a long time turn his back on the ultimate. If[that being] encounters the inner perfuming and outer conditions he then becomes weary ofsaṃsāra and longs for nirvāṇa. The sunlight of initiated awakening illuminates the dark nightof ignorance (saṃsāra). To thoroughly know the inherently existing treasury is to completely
attain the merits [already existing in] your own home. This is what we call realization.

The words King of the Great Teachings are then discussed (§II.13) using Shi moheyan lun

terminology, and then Encompassing the King of the Great Teachings as whole is discussed (§II.14).

Using the concept of king, the relationship between the exoteric and esoteric sūtras is discussed.
The King of the Teachings preached by the Dharmakāya encompasses the “king of theteachings” of all the teachings taught by the Nirmāṇakāya (Śākyamuni). What is preached by

the Dharmakāya is this sūtra. The king of the teachings preached by the Nirmāṇakāya is
what we call exoteric Buddhism. Although we say that our [esoteric] vehicle is called theking, and moreover it is the teachings of the … self-awakened dharmakāya, in just the sameway it encompasses the teachings of the cakravartin kings including the many lesser kings.
Therefore, [this sūtra] is titled Encompassing the King of the Great Teachings.

The exoteric is thus the teaching of the Dharmakāya, and includes within itself all the exotericteachings, which are those of Śākyamuni, the historical buddha. This can be understood in twoways, the so-called vertical way which emphasizes differences of superiority and inferiority, andthe horizontal way which sees the intrinsic identity and unity of all these teachings. Kūkai writes,
According to the vertical [interpretation emphasizing] a succession [of levels], there aredifferences in shallowness or profundity such as these. According to the horizontal[interpretation emphasizing] identity, all are the same, equal, and one, and ultimately there
is no disorder.

Therefore, in an important sense the esoteric sūtras are superior to the exoteric sūtras in theirdirect exposition of truth. However, they are relative to each other all the teachings of the Buddha
and therefore all equally truth. As Kūkai writes in his Kan’en no sho,4

4
T AKAGI and DREITLEIN 2010: 314 (TKZ 8.174, 上從應化經。下至論章疏。韞自證而不說。隨他病以垂訓。雖云稀有甚深。而是權非實。傳法聖者。非不知祕而傳顯。知而相讓。良有以也).

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From the Nirmāṇakāya’s sūtras above to the treatises and commentaries below [exoteric

Buddhism], all contain but none explicitly discuss a buddha’s own-realization. They

prescribe teachings according to the illnesses of others. Those teachings are precious andprofound; nevertheless, they are provisional and not final. It is not the case that those āryateachers of the Dharma did not know [the inner realization of a buddha] when they taught
exoteric Buddhism. They knew it, but chose to teach the provisional until the conditions
were right. There was a good reason for what they did.

Kūkai believes that the esoteric Buddhist teachings can be discovered within the exoteric texts

provided one knows how to look deeply below the surface to perceive the Buddha’s true intention.
Exoteric or esoteric is ultimately not a matter of what a text says on the surface, but of how
deeply it is read. In his Hannya-shingyō hiken (III) Kūkai says,5The eyes of a great physician see [the plants growing by] the wayside each as medicine[where others see only weeds]. A man who knows gemstones sees jewels [where others see
only] rocks and stones. … [Whether the content of a text is] exoteric or esoteric depends on

the [discriminative ability of] the reader. It is not a matter of the sounds and letters [of thattext].

In the present text Kūkai takes up the same theme of confirming that what is superficially (i.e. in

the “vertical” sense) called the superiority or inferiority of the exoteric or esoteric is actually a

relative issue, thus dependent on one’s ability to read deeply into the teachings of the Buddha.
Furthermore, each of the sūtras can be either the “master” (of central importance) or the“follower” (of peripheral importance) relative to the others. If one gate [taught in a sūtra] istaken up as the “master,” then it may be called a king. This is because taking up [any one

sūtra as] the “master” means that it encompasses [the others] as “followers.” Again, from thepoint of view of the meanings of the letter-gates, none is higher or lower, nor is any of themthe more shallow or profound. All are the dharma-wisdom-seals (dharma-jñānamudrās) of thedharma-maṇḍala, and are equal and nondual.

Next, Kūkai discusses the meanings of the word Sūtra (§II.15). He gives an extensive discussion

with several edifying illustrations.

Sūtra has the meanings of piercing and lacing [together like an Indian-style book], and ofgathering and holding together. For example, it is like stringing together flowers [to make agarland], 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. Again, [in the mundane sense] the warp
threads gather and hold together the woof threads to create damask, gauze, brocade, andfigured cloth to adorn the bodies of men and women. In the same way, [the Buddha’s] wordsof 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 theDharmadhātu Maṇḍala, which adorns the everywhere-pervading bodies of samādhi andwisdom. Therefore, this is called a sūtra. Again, [as a mundane comparison] threads can beknotted together to make a net that can be used to trap birds and fish so to nurture the four

5

DREITLEIN 2011 §III, (TKZ 3.11, 醫王之目觸途皆藥解寶之人礦石見寶知與不知何誰罪過).

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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.

Kūkai has now completed his discussion of the individual meanings of the words in the sūtra

title. Next, he explains how the words of the title fit together as an organic whole, using theesoteric meditation method of a dhāraṇī letter-wheel in which the meanings of Sanskrit syllables

are meditated on one after the other in forward and reversed sequence. Here Kūkai applies thismethod not to individual letters but to the already-discussed individual words of the title (§II.16).

Following this, other categories for analyzing the words of the title are mentioned without going
into detail (§II.17). Next, the words of the title are explained as each pertaining to one of the fivebuddhas (§II.18). Then the words of the title are and equated with the three mysteries (§II.19).
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. 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 hismouth he repeats mantras, and this is integration with the mystery of speech of theTathāgata. In his mind he visualizes reality, and this is integration with the mystery of mindof 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 withperseverance and without negligence is integration with the gate of great perseverance of
the karma family. If a good man or woman, a person belonging to the fourfold assembly, andso 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 andthe bodhisattvas on the gradual path of the six pāramitās (the exoteric paths). Therefore,
these activities [of the three mysteries] are the pinnacle.

After this, the words of the title are interpreted according to the four wisdom-seals (§II.20). Thisconcludes the sections discussing the words of the title.

Next, the four chapters of the Sarvatathāgatatattvasaṃgraha and the maṇḍalas they contain are

explained by quoting the Shibahui zhigui. Kūkai says “these three fascicles [of the translated by
Amoghavajra (T 865)] are translated from the first chapter alone” showing that he is clearly
aware that he is not in possession of a full translation of the Sarvatathāgatatattvasaṃgraha.

Lastly among the many sections discussing the words of the Chinese title of the sūtra is a

discussion of the esoteric meanings of the letter va (§II.22), the first letter in Vajraśekhara. Kūkai
mentions the superficial and profound meanings of letters as he does in many other texts,

The superficial meaning of the gate of the letter va is that all dharmas have words andspeech (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.

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Furthermore, [because the letter va is the first letter of Vajraśekhara] it is the sound of thehighest vehicle.

Kūkai then explains how twelve additional letters are generated from each Sanskrit mātṛkā, in thiscase va, and how these letters are related to the path. Specifically, he uses a system of analyzing

letters found in the Darijing shu, which says that the letter a corresponds to the arising of

bodhicitta, the letter ā to cultivation following that, the letter aṃ to the attainment of bodhi after

that, the letter aḥ to entry into nirvāṇa, and the letter āḥ to the use of skillful means for theliberation others subsequent to that.

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 theattainment of the fruit. The twelfth letter [vaḥ] is entry into nirvāṇa.

Kūkai also discusses the letter va as the bīja-letter of the water element among the five great

elements, saying “all sentient beings, [including] the gods, men, and animals, whether large orsmall in body, without exception, are produced and supported by the water element.” He thensays the letter va is the bīja of Vajrasattva, who represents bodhicitta, and that the letter vaṃ is thebīja and heart-mantra of Vairocana Buddha, which is “the essential core teaching of this sūtra.”In the third and final section Kūkai said he would discuss the text itself, but given that theKongōchōgyō kaidai is at this point already very much longer than any other of Kūkai’s kaidai texts,

he seems to opt for brevity. He here limits his comments to the meanings of each of the words ofthe title of the first chapter in the Chinese translation (§III.1), and there ends the Kongōchōgyō
kaidai without an actual discussion of the text of the Sarvatathāgatatattvasaṃgraha.

——

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金剛頂經開題Kongōchōgyō kaidai
On the Title of the Vajraśekhara-sutra[Introduction]6(TKZ 4.67)今釋此經略顯三分。初陳綱緖。次演題額。後解經文。

A commentary on this sūtra now may, briefly speaking, be divided into three sections. The firstprovides an overview, the second discusses the title, and the last explains the text of the sūtra.

[I. The overview][I.1. The small cannot conceive of the great]
初綱緖者。
First, an overview.
蝸角民盲羅睺。蚊䀹族聾大鵬。
[Those tiny kingdoms battling on] the horns of a snail7 are blind to [something as large as]
Rāhu,8And [those miniscule insects living in] the eyelashes of a mosquito are deaf to [the vastnessof] a great roc.9[I.2. The esoteric realm is treated as inexpressible in exoteric Buddhism]況乎How much more so,
法佛三密四種言語不能及。曼荼四身九種心識不得緣。
Could the four kinds of [ordinary] speech ever extend to the three mysteries of theDharmakāya Buddha?10

6
The bracketed divisions into sections and the section headings are the additions of the translator. Kūkai’s original
Chinese text has no such sections or paragraph divisions.
7
The Zhuangzi, Chapter 25 (則陽) uses the illustration of two warring kingdoms on the horns of a snail incomparison to the limitlessness of space to show the triviality of such concerns (see WATSON 1968: 284–285).

8
In Indian mythology, Rāhu is a demon whose head, after being decapitated by the gods, consumes the sun andmoon to cause eclipses. The Darijing shu (T 1796:39.618a) has:

執有九種。即是日月火水木金土七曜。及與羅睺計都合為九執。羅睺是交會蝕神。計都正翻為旗。旗星
謂彗星也。
There are nine luminaries. They are the celestial bodies of the Sun, Moon, Mars, Mercury, Jupiter,
Venus, and Saturn, along with Rāhu and Ketu to make a total of nine luminaries. Rāhu is a deity thatcauses eclipses. Ketu is translated as banner. A banner star is called a comet.
9
The jiao-ming (蟭螟) is an imaginary insect appearing in Chapter 5 (湯問篇) of the Liezi (列子) that is so small it
lives in the eyelashes of a mosquito, yet laughs at the peng (鵬), a huge mythical bird like a roc, also known from
Chapter 1 (逍遙遊) of the Zhuangzi (see WATSON 1968: 29). See Hizō hōyaku (TKZ 3.131, HAKEDA 1972: 178). The idea isthat the extremely small, or exoteric Buddhism, cannot even conceive of the very vast and great, or esoteric Buddhism.
10
A similar line appears in Kūkai’s Ben kenmitsu nikyō ron, along with a discussion of the five kinds of speech basedon the Shi moheyan lun. The first four are ordinary speech, and only the fifth can express suchness. Kūkai takes the first（8）

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Or could the nine kinds of mental functions11 be able to perceive the fourfold [dharmakāya12]of the maṇḍalas?

是故For that reason,
名言絕而機水涸。身土隱而應月沒。大慧懇請能仁不許。迦葉至扣寂尊猶閟。
海妙但見月光。地藏略讚日蔽。
A verbal expression [of esoteric Buddhism] remained unarticulated, [as] the waters of thereceptivity [of beings for esoteric Buddhism were still] blocked;

The body and world [of Vairocana] were concealed [by Śākyamuni], like the moon that hasset.

Mahāmati asked sincerely, but Śākyamuni would not relent,13four as the speech of exoteric Buddhism and the fifth as the speech of esoteric Buddhism, saying that the fifth kind of
speech is the speech of the own-nature dharmakāya.
因位人等四種言語皆不能及。唯有自性法身以如義眞實言能說是絕離境界。…龍樹釋大衍論云。言說有五種。名字有二種。心量有十種。契經異說故。論曰。言說有五。云何爲五。一者相言說。二者夢言
說。三者妄執言說。四者無始言說。五者如義言說。…如是五中前四言說虛妄說故不能談眞。後一言說如實說故得談眞理。
(TKZ 3.87) The four kinds of [ordinary] speech of those in the causal stage cannot extend to it. Only theown-nature dharmakāya (*svabhāva-dharmakāya) by means of the true speech of suchness can speak ofthis transcendent realm. … (TKZ 3.91) Nāgārjuna in his Shi moheyan lun (T 1668:32.606a) says, “There
are five kinds of speech, two kinds of names, and ten kinds of mental functions, due to differing
explanations in the sūtras. Discussion: “there are five kinds of speech.” Which are the five? The first is
the speech of discrimination, the second the speech of dreams, the third the speech of uncontrolled
attachments, the fourth the speech of beginningless [delusions], and the fifth the speech of suchness.
(Here follow quotes of similar passages in the Laṅkāvatāra-sūtra [T 671:16.605c–606a] andVajrasamādhi-sūtra [T 273:9.371a].) … (TKZ 3.92–93) Among these five, the first four are false andtherefore cannot discuss truth. The last one is the speech of reality as-it-is, and therefore is able todiscuss the true principle.

Kūkai has a similar discussion in Shō-ji-jissō gi (TKZ 3.41, TAKAGI and DREITLEIN 2010: 103):

問曰龍猛所說五種言說今所說二種言說如何相攝。答相夢妄無始者屬妄攝。如義則屬眞實攝。
Question. How do the five types of speech discussed by Nāgārjuna [in the Shi moheyan lun] apply tothe two types of speech you are now discussing? Answer. The speech of discrimination, dreams,
uncontrolled attachments, and beginningless delusions belong with what is false. The speech ofsuchness belongs with what is true.

11
This discussion is similar to the five kinds of speech in the previous line, see preceding note. Kūkai discusses ten
kinds of mental functions (十種心量) in his Ben kenmitsu nikyō ron (TKZ 3.93) based on the Shi moheyan lun (T1668:32.606b, see also TAKAGI and DREITLEIN 2010: 75 note 59). Of these, the first nine are unable to apperceivesuchness, while only the tenth can do so. Kūkai here again takes the first nine to be those of exoteric Buddhism and thetenth to be that of esoteric Buddhism.

心量有十。云何爲十。一者眼識心。二者耳識心。三鼻識心。四舌識心。五身識心。六意識心。七末那識心。八阿梨耶識心。九者多一識心十一一識心。如是十中初九種心不緣眞理。後一種心得緣眞理而爲
境界。
There are ten mental functions. What are the ten? The first is eye-consciousness, the second is earconsciousness, the third is nose-consciousness, the fourth is tongue-consciousness, the fifth is bodyconsciousness, the sixth is mind-consciousness, the seventh is manas-consciousness, the eighth is ālayaconsciousness, the ninth is the many-in-the-one consciousness, and the tenth is the single oneconsciousness. Among these ten, the first nine minds cannot conceive of the true principle. The lastmind can conceive of the true principle and take it as its object.

The ninth and tenth minds are unique to the Shi moheyan lun, but for the first eight consciousnesses see the entries foreight consciousnesses (1079) and vijñāna (968) in BUSWELL and LOPEZ 2014.
12

For a discussion of the fourfold dharmakāya see TAKAGI and DREITLEIN 2010: 366–368.

In the Laṅkāvatāra-sūtra, Mahāmati asks 108 questions of the Buddha, who responds that “the wisdom of innerrealization in my vehicle is not the realm of conceptualization and discrimination,” (Bodhiruci tr., T 671:16.569a20, 我
13

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An Annotated Translation of Kūkai’s Kongōchōgyō kaidai（Thomas Eijō Dreitlein）

And Mahākāśyapa came to interrupt the stillness (samādhi) of the Lord (Śākyamuni), who
still kept it hidden.14[The Bodhisattva] Oceans of Marvels saw only the light of the moon [of the nirmāṇakāyas
and saṃbhogakāyas, but not the sun of dharmakāya],15

And Kṣitigarbha’s brief praises [mention] the concealing of the sun.16

乘內證智 妄覺非境界). Although the Buddha in the Laṅkāvatāra answers Mahāmati’s questions, he nonetheless does
not teach his inner own-realization. See DREITLEIN 2014a, note 44.

14This refers to the Mahāparinirvāṇa-sūtra, where a bodhisattva named Mahākāśyapa asks the Buddha, “How do wegain a long life, the vajra-indestructible body? Again, by what causes and conditions do we attain a great and solid
power?” (T 374:12.379c, T 375:12.619b; 云何得長壽 金剛不壞身 復以何因緣 得大堅固力). The Tathāgata does
answer Mahākāśyapa’s question, but from the exoteric viewpoint and so does not give an esoteric or complete answer.

15
In the Dasheng tongxing jing (T 673:16.651c–652a), a bodhisattva named Ocean of Marvels asks about the threebodies of the buddha. The Buddha tells him that a saṃbhogakāya can be seen in a buddha-field, and the nirmāṇakāya
appears in an impure world. Regarding the dharmakāya, the Buddha says:

如來眞法身者無色。無現。無著。不可見。無言說。無住處。無相。無執。無生無滅。無譬喩。如是善
丈夫如來不可說身。法身。智身。無等身。無等等身。毗盧遮那身。虛空身。不斷身。不壞身。無邊身。至眞身。非虛假身。無譬喩身。是名眞身。…善丈夫如來眞實身無有斷絕亦無有相。
The true dharmakāya of the Buddha is formless, without appearance, unattached, invisible, ineffable,
nonabiding, markless, nongrasping, nonarising and nonceasing, and without anything it can be likened
to. In this way, good sir, the inexpressible body of the Tathāgata, the dharmakāya, the wisdom-body,the unequaled body, the incomparable body, the body of Vairocana, the body of unobstructed space,
the unceasing body, the indestructible body, the limitless body, the absolute truth body, the non-false
body, the body that can be likened to nothing, these are called the true body (dharmakāya). … Good sir,the true body of the Tathāgata is unceasing and moreover has no marks.

16
The Baiqiansong Dajijing Dizang pusa qingwen fashen zan (T 413:13) is a collection of verses in praise of thedharmakāya, containing some limited esoteric elements, but not fully discussing the esoteric understanding ofdharmakāya. Regarding concealing the sun, this text has (T 413:13.790b):

日月常無垢
以五種覆蔽
雲霧與烟等
羅睺手及塵
如是心光明
覆蔽以五垢
貪愛瞋恚眠
掉舉與疑惑
The sun and moon are without impurity, but can be concealed by five things:
Clouds, mist, and smoke, the hand of Rāhu, and dust.
In the same way the luminosity of the mind can be concealed by the five impurities:
Lust, malice, sloth, agitation, and doubt.

Kūkai seems to mean that concealing the sun means concealing the sunlight of the dharmakāya, and may have in mind
by way of contrast the opening passage of the Darijing shu (T 1796:39.579a) which shows that, unlike the ordinary sun,the sun of Mahāvairocana cannot be occluded.
梵音毗盧遮那者。是日之別名。卽除暗遍明之義也。然世間日則有方分。若照其外不能及內。明在一邊
不至一邊。又唯在晝光不燭夜。如來智慧日光則不如是。遍一切處作大照明矣。無有內外方所晝夜之別。復次日行閻浮提。一切卉木叢林。隨其性分各得增長。世間衆務因之得成。如來日光遍照法界。亦
能平等開發無量衆生種種善根。乃至世間出世間殊勝事業。莫不由之而得成辧。又如重陰昏蔽日輪隱沒。亦非壞滅。猛風吹雲日光顯照。亦非始生。佛心之日亦復如是。雖爲無明煩惱戲論重雲之所覆障。
而無所減。究竟諸法實相三昧圓明無際。而無所增。以如是等種種因緣。世間之日不可爲喩。但取其小分相似故。加以大名。曰摩訶毗盧遮那也。
In Sanskrit, the word Vairocana is another name for the sun, and means to dispel darkness and bringlight everywhere. However, the physical sun is limited in time and space. It illuminates exterior
surfaces but cannot reach the interior. It shines in one place but not in another. It shines only in the
day and not at night. The light of the sun of the Tathāgata’s wisdom is different. It extends to all places
and gives great illumination, making no distinctions of interior or exterior, direction or place, or day ornight. Also, as the [physical] sun travels over Jambudvīpa, all the plants, trees, thickets, and groves are
nourished, each according to its particular needs. All worldly needs are fulfilled through the sun.
However, the light of the sun of the Tathāgata extends throughout the dharmadhātu. It has the ability
to universally and without discrimination develop all the good roots of infinite beings, and perfect allsuperior activities both worldly and transcendent. Thick clouds may cover and block the [physical] sun,but the sun has not been destroyed. Strong winds may scatter the clouds and the sunlight shines forth
again brightly, but the sun has not been made anew. The sun of the buddha-mind is the same. Even
though it may be covered and blocked by deep clouds of ignorance, afflictions, and useless conceptual
proliferation, it is not diminished. When the samādhi of the true characteristics of dharmas is perfected,（ 10 ）

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大衍稱其絕離。地論顯其不說。三大異域一心別源。
The [Shi] Moheyan [lun] praises [the dharmakāya’s] transcendence,17

And the [Daśa]bhūmika-bhāsya reveals its ineffability.18

The [exoteric] “three greatnesses” [discuss] a different realm [other than the esoteric], andthe [exoteric] “one-mind” [explains] a source apart [from the esoteric].19[the sun of the buddha-mind] becomes perfect, round, brilliant, and limitless. Yet nothing has
increased. For such reasons as these, the ordinary sun is not an adequate enough metaphor [forMahāvairocana]. Since the sun bears only some degree of resemblance [to Mahāvairocana], the word
“great” is added to it to make the name of Mahāvairocana.

17
The Shi moheyan lun has, “why is the Dharma of the nondual Mahāyāna without causes or conditions? It isbecause this Dharma is ultimate, subtle, profound, of a singular excellence, and beyond inclinations and capacities,” (T
1668:32.601c, 何故不二摩訶衍法無因緣耶是法極妙甚深獨尊離機根故). In his Ben kenmitsu nikyō ron (TKZ 3.82) Kūkai
explains the “nondual Mahāyāna” to be the own-nature dharmakāya and the esoteric treasury, which he equates with
the Vajraśekhara:

所謂不二摩訶衍及圓圓海德諸佛者卽是自性法身。是名祕密藏。亦名金剛頂大敎王。等覺十地等不能見
聞故得祕密號。具如金剛頂經說。
The nondual Mahāyāna and the buddhas of the perfect, perfect ocean of virtues are in fact the ownnature dharmakāya. This is called the secret treasury. It is also called the Vajraśekhara Great King of
Teachings. Those [bodhisattvas] at the stage of awakening nearly equal with the buddhas and those on
the ten bhūmis and so on (the exoteric stages of practice) cannot see or hear it, and so it is called
esoteric. The details are as discussed in the Vajraśekhara texts.

18
The Daśabhūmika-bhāsya (T 1522:26.132b, 134a) suggests that the causal stage is discussed in the exoteric texts,
but that the result stage of a buddha’s realization is not discussed.

十地義如是不可得說聞我但說一分…今言我但說一分。此言有何義。是地所攝有二種。一因分二果分。
說者謂解釋。一分者是因分。於果分爲一分故。言我但說一分。
“The meaning of the ten bhūmis in this way cannot be either spoken of or listened to. I have only
discussed one part of it.” … What is the meaning of this phrase, “I have only discussed one part of it”?
What is encompassed by the bhūmis consists of two kinds: first, the causal stage, and second the result
stage. “Discussed” is to explain something. The “one part” [the Buddha has discussed] is the causal
stage. Another part would be regarding the result stage [but it has not been discussed]. Therefore, “Ihave only discussed one part of it.”
19
The three greatnesses appearing in the Awakening of Faith are the essence-great (體大), the manifestations-great(相大), and the functions-great (用大). The term one-mind (一心) appears many times in the Awakening of Faith inconnection with suchness. The term “the Mahāyāna of the three own-natures (or the three greatnesses) and one-mind”(三自一心摩訶衍) appears several times in the Shi moheyan lun (T 1668:32.600a, etc.). Kūkai uses these terms to refer to
exoteric Buddhism, as he explains in his Hizō hōyaku:

Such is the vision [of esoteric Buddhism] that even those most advanced in the Ten Stages [of Exoteric
Buddhism] are unable to glimpse and those who contemplate the essence, attributes, and functions of
One Mind cannot approach. (HAKEDA 1972: 161, TKZ 3.114: 十地不能窺窬。三自不得齒接)

QUESTION: Is this state of mind (the ninth) rooted in the principle of One Mind to be considered thehighest? [ANSWER: The question is answered by] Nāgārjuna [who] said: “Of the principle of One Mindwith essence, attributes, and functions, the term One [of One Mind] is used. This ‘One,’ however, is not‘the One [without a second, that is, the Absolute],’ but it is merely a sign, so that a student canapproximate himself to it. Likewise, ‘Mind’ [of One Mind] is not ‘the Mind’ [Suchness] itself, but it ismerely a sign, so that a student can approximate himself to it. (HAKEDA 1972: 216, TKZ 3.167: 問如是一
心本法至極住心。龍猛菩薩說。三自一心法。一不能一假能入一。心不能心假能入心)In his Kongōchōgyō kaidai shō (NDZ 32.17b) Yūkai says that the “one-mind and the three greatnesses are both dharma
gates of the causal stage, and so the three greatnesses are unlike the nondual realm, and the one-mind too is separate
from the nondual source” (一心三大共因分法門故三大異不二域一心分不二本源).
NAKAMURA (2007: 2) remarks that in the Shi moheyan lun the speech of suchness is not apart from all speech while
the Dharma of the nondual Mahāyāna is, and that Kūkai was the one who knowingly equated them, which fact
Nakamura sees at the root of the above statement without going into any further explanation.

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An Annotated Translation of Kūkai’s Kongōchōgyō kaidai（Thomas Eijō Dreitlein）[I.3. Shortcomings of the four schools of exoteric Mahāyāna]廢詮之客憩郊放牛。絕盧之賓臨廟待鷄。氷照椎輪摧轅染淨之岳。水波游艇折楫風水之海。
The masters of [Hossō who abide in] the [realm] beyond speech are only resting in theoutskirts of the capital [of esoteric Buddhism], turning their cattle out to pasture.20

The worthies [of Sanron] who cut off thought come to the shrine to wait for the cock’s
crowing.21

The [the white ox] cart22 [of those Tendai practitioners who see the inseparability of] [waterand] ice, and light [and shadow] shatters its axles on the hills [of the identity of]defilement and purity.23

The boat [of the Kegon teaching of the identity of] water and waves24 breaks its oars in thesea of the [dragon king that spews forth the] wind and water [of arising and ceasing].25[I.4. The unique aspects of the esoteric Buddhism of the Vajraśekhara]
妙雲開塔之朝。金薩灌頂之時。三密祕藏爀神光而曜大虛。五智大我湛妙相以坐靈臺。
十六輪王各領自國。四攝宰輔分職利他。恆沙萬德森羅自居。無盡莊嚴塵麻非(TKZ 4.68)喩。
各奉大日之垂拱如衆星共北辰。三十七圓智微細住自然。四種曼荼羅本居金剛性。
四種法身共陳斯道。十八瑜伽同示此趣。斯乃不捨此身頓證佛位。不共佛法速疾神通之敎也。
自非輪王種性祕密加持。何能聞不思議之法信難信之敎。
On that morning when Nāgārjuna opened the stūpa,
And at that time when Vajrasattva gave him abhiṣeka,26

20
Yūkai says (NDZ 32.18b) in the Kongōchōgyō kaidai shō, “they cling to the one fact of ineffability (the exoteric) as
the ultimate, but do not know that after that there is the ultimate truth of the Vajradhātu Palace (the esoteric),” (執廢詮一實理爲至極不知有後際究竟眞實金剛界宮).
21
In the Da Tang xiyuji (T 2087:51.930c) there is a story of the Madhyamaka teacher Bhāvaviveka, who ensconces
himself in a shrine to await the coming of Maitreya in billions of years to reveal the truth.

22
Referring to the parable of the three carts and the burning house in Chapter 3 of the Lotus Sūtra (T 262:9.12c). A
father wants to bring his three small children out of his burning house. The playing children are unaware of the fire anddo not understand the danger. They do not listen to the father, and it is too dangerous to try to carry them out. The
father entices his children to leave on their own by telling them they can have goat carts, deer carts, and ox carts toplay with if they go outside immediately. Hearing that, the children rush out to get those toys. The rescued children arethen each given a marvelous jeweled cart pulled by a great strong white ox (大白牛車). The goat cart corresponds to theśrāvaka path, the deer cart to the pratyekabuddha path, and the ox cart to the bodhisattva path. Yūkai (NDZ 32.20b) in
the Kongōchōgyō kaidai shō identifies the cart mentioned here as the great white ox cart of the single vehicle of the
Lotus, which is Tendai.

23
Yūkai (NDZ 32.20b) in the Kongōchōgyō kaidai shō says that “shattering its axles on the hills of intrinsic awakening[of the identity of] defilement and purity means it (Tendai) has still not reached the original home of nonduality,” (摧轅染淨本覺岳未至不二本宅義也).

24
The inseparability of water (the absolute) and waves (phenomena) is a common Kegon analogy. Kūkai writes in
Hannya-shingyō hiken (TKZ 3.8, DREITLEIN 2011: §II.3.2.1) regarding Kegon:

色空本不二
事理元來同
無擬融三種
金水喩其宗
Matter and emptiness are fundamentally not two;
Phenomena and the absolute are originally identical.
Without obstruction, triply interpenetrating,
The analogies [of the inseparability of] gold [and what is wrought from it] and water [andwaves] are this teaching.

25
Yūkai explains that “although the ninth abode of mind (Kegon) compared to the previous exoteric teachings is themost profound and subtle result, compared to the mantra [teachings] it is still at the causal stage. It sinks in the sea ofwind and water and has not yet reached the hills of the nondual result stage,” (第九住心望前顯敎最極妙果望風水海未至
不二果分岳義也).

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The secret treasury of the three mysteries emitted a miraculous light and illuminated thegreat void;

And the great-self27 [possessing] the fivefold wisdom (Vairocana) revealed his beautiful
appearance and sat on his wondrous [lotus] throne.

The Sixteen [Great Bodhisattvas,28 like] cakravartin kings, each governed their own territory(samādhi),

And the ministers—the Four Gathering [Bodhisattvas]29—assumed their different tasks tobenefit others.

Their 10,000 virtues, [as numerous as] the sands of the Ganges, are infinitely arranged andabide in self-existence,

And the analogies of the [numberlessness of the] particles of dust [in the world] or of
sesame seeds do not express their inexhaustible adornments.30

With hands folded respectfully, each [maṇḍala deity] is in attendance on Vairocana, like themany stars circling the Pole Star.

The thirty-seven perfect wisdoms31 are subtle, and abide in self-existence,

And the four maṇḍalas originally dwell in the nature of the vajra.32

26
Nāgārjuna is said to have opened a mythical Iron Stūpa in southern India where Vajrasattva concealed himself
with the teachings of esoteric Buddhism. Vajrasattva then gave him abhiṣeka and taught him all the teachings of esoteric
Buddhism, and he spread those teachings in the world (see Jin’gangding-jing da yujia mimi xindi famen yijue, T
1798:39.808b ff).
27

Kūkai explains “great-self” as meaning Vairocana in his Bonmōkyō kaidai (TKZ 4.226, DREITLEIN 2016 § IV.2.2.4):
如來說法爲令衆生離妄計我證無我大我。…行者若能入中觀早得無我大我。大我則毗盧遮那之別名。於自心鏡中觀眞言大我。
The Tathāgata preaches so that beings will be led away from erroneous suppositions about the self toattain the great-self of no-self. … If the practitioner can enter the middle view (no-self), he will rapidly
attain the great-self of no-self. Great-self is another name for Vairocana. In the mirror of your own
mind visualize the great-self of mantra.

28
The sixteen great bodhisattvas of the Vajradhātu are Vajrasattva, Vajrarāja, Vajrarāga, Vajrasādhu, Vajraratna,
Vajrateja, Vajraketu, Vajrahāsa, Vajradharma, Vajratīkṣṇa, Vajrahetu, Vajrabhāṣa, Vajrakarma, Vajrarakṣa, Vajrayakṣa,and Vajramuṣṭi. Each deity has a particular samādhi.
29
The Four Bodhisattvas of Gathering, or the Four Gatekeepers of the Vajradhātu are Vajrāṅkuśa, Vajrapāśa,
Vajrasphoṭa, and Vajrāveśa. They correspond to the four means of benefitting others, see the entry for saṃgrahavastu in
BUSWELL and LOPEZ 2014: 754.

30
The inexhaustible adornments are the adornments of Mahāvairocana’s three mysteries. The Darijing shu (T1796:39.583b) explains:

所謂莊嚴者。謂從一平等身。普現一切威儀。如是威儀。無非密印。從一平等語。普現一切音聲。如是音聲。無非眞言。從一平等心。普現一切本尊。如是本尊。無非三昧。然此一一三業差別之相。皆無邊
際不可度量。故名無盡莊嚴也。
“Adornments” means that from the one identical body all activities are manifested everywhere. Thereis no activity among these that is not a secret mudrā. From the one identical sound all sounds are
manifested everywhere. There is no activity among these that is not mantra. From the one identicalmind all deities are manifested everywhere. There is no deity among these that is not samādhi.
However, the differing aspects of every one of these three activities are all limitless and immeasurable.
This is called the inexhaustible adornments.

The Darijing shu (T 1796:39.619a) also comments, “Vairocana’s body of inexhaustible adornments pervades thedharmadhātu. All the tathāgatas in the ten directions and the three times are the same: each of their bodies ofinexhaustible adornments pervades the dharmadhātu,” (毗盧遮那無盡莊嚴身周遍法界。十方三世一切如來。亦復如是。
一一無盡莊嚴身周遍法界). The analogy of sesame seeds refers to the many sesame seeds inside each pod.

31
The thirty-seven forms of wisdom of the core thirty-seven deities of the Vajradhātu, consisting of the five buddhas,
the four pāramitās, the sixteen great bodhisattvas, the eight offering goddesses, and the four gatekeepers or four
gathering bodhisattvas.

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An Annotated Translation of Kūkai’s Kongōchōgyō kaidai（Thomas Eijō Dreitlein）

Each aspect of the fourfold dharmakāya preaches this path,
And the eighteen yogas33 equally reveal the destination.

In this way, without abandoning the present body we immediately realize the stage of abuddha.34

It is the teaching of the unique qualities of a buddha, and of the rapid attainment of thesuperpowers.

If not of the predisposition (gotra) of a cakravartin king35 and [if not] by esoteric abhiṣeka,How could one hear this inconceivable Dharma, or believe a teaching that is difficult tobelieve?

[II. The title of the text][II.1. The overall title (Vajraśekhara) and the particular titles of the eighteen assemblies]
次演題額者。所謂金剛頂瑜伽一切如來眞實攝大乘現證大敎王經。是其額也。此有二。惣與別也。
惣者金剛頂瑜伽五言是也。此經都有十萬偈十八會。通號金剛頂瑜伽。別名者隨會樹號。
Next, a discussion of the title. The Vajra-pinnacle (Vajraśekhara) Yoga of the Truth of All theTathāgatas Encompassing the Mahāyāna Realization, the Sūtra of the Great King of the Teachings (i.e.

the Sarvatathāgatatattvasaṃgraha)36 is the title [of the first assembly among the eighteen]. These[Vajraśekhara texts] have two [kinds of titles], the overall [title] and individual [titles]. The
overall [title] is the Vajra-pinnacle Yoga, written in five words (Chinese characters). This sūtra in

total has “100,000 verses in eighteen assemblies.”37 The overall name [of all eighteen assemblies]

is the Vajra-pinnacle. The individual names [of each of the eighteen assemblies] are establishedaccording to the [content of each] assembly [as follows].
[II.2. The titles of the texts of the eighteen assemblies]

初會名一切如來眞實攝大乘現證大敎王。卽此經是也
The first assembly 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. This is thus
[the name of] the sūtra.38

32
Both the thirty-seven wisdoms and the four maṇḍalas are the unique teachings of the Vajraśekhara texts underdiscussion.
33
34

The yogas taught in the eighteen assemblies of the Vajraśekhara, see following.

This is discussed at length in Kūkai’s Sokushin jōbutsu gi, see TAKAGI and DREITLEIN 2010: 28–78.

According to Yūkai (Kongōchōgyō kaidai mondai, ZSZ 7.46b), the gotra of a cakravartin means the predisposition toand capacity for esoteric Buddhism.
35

36
The Sanskrit title is Sarvatathāgatatattvasaṃgraha (Compendium of the Truth of All the Tathāgatas). The usual
Chinese title does not contain the world yoga (瑜伽). It might be preferable to parse the Chinese title as The Sūtra of theKing of the Great Teachings of Mahāyāna Realization in the Vajraśekhara Yoga of the Compendium of the Truth of All theTathāgatas, but in this text Kūkai takes 攝大乘 (“encompassing the Mahāyāna”) as a unit rather than 眞實攝 (tattvasaṃgraha, “compendium of truth”) as the Sanskrit indicates. The translation follows Kūkai’s parsing, see below §II.11.
37

Quoting the Shibahui zhigui, T 869:18.284c. See GIEBEL 1995 for the full text of the Shibahui zhigui.

Sarvatathāgatatattvasaṃgraha, T 865. The Shibahui zhigui gives the name as Compendium of the Truth of All theTathāgatas, the King of Teachings (T 869:18.284c, 一切如來眞實攝敎王), which Giebel (1995: 127) reconstructs as
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次第二會名一切如來祕密王瑜伽。於色究竟天說。具四大品廣說微細實相理。及廣說
降魔醯首羅天。魔醯首羅天以偈與金剛菩薩酬答。
Next, the second assembly is named the Yoga of the King of the Secrets of All theTathāgatas.39 It was preached in Akaniṣṭha heaven. Specifically, it has four great

chapters, and explains in detail the subtle truth of reality. It also discusses at length

the conquering of Maheśvara. Maheśvara responds to Vajrasattva in verse [in it].

(TKZ 4.69)第三會名一切敎集瑜伽。於法界宮殿說。一切如來異口同音問金剛薩埵菩薩一百八問。金剛薩埵一一答。
The third assembly is named the Yoga Collecting all the Teachings. 40 It waspreached in the Dharmadhātu Palace. With one voice, all the tathāgatas ask
Vajrasattva Bodhisattva 108 questions. Vajrasattva answers each of them.

第四會名降三世金剛瑜伽。於須彌盧頂說。金剛藏等八大菩薩一一尊各說四種曼荼羅。
The fourth assembly is named the Vajra Yoga of Trailokyavijaya.41 It was preachedat the summit of Mt. Sumeru. Vajragarbha and each of the others of the Eight Great
Bodhisattvas explain the four maṇḍalas.

第五會名世間出世間金剛瑜伽。於波羅奈國空界中說。略說五佛曼荼羅等。
The fifth assembly is named the Mundane and Transcendent Vajra Yoga.42 It waspreached in the realm of space above the kingdom of Vārāṇasī. It explains insummary form the five buddhas, maṇḍalas, and so on.

第六會名大安樂不空三昧耶眞實瑜伽。於他化自在天宮說。此經中說普賢菩薩曼荼羅
及毗盧遮那金剛藏等曼荼羅。
The sixth assembly is named the Great-Bliss Infallible Samaya True Yoga.43 It waspreached in Parinirmitavaśavartin heaven. This sūtra explains the maṇḍala ofSamantabhadra Bodhisattva and the maṇḍala of Vairocana, and the maṇḍalas of
Vajragarbha and the others.

*Sarvatathāgatatattvasaṃgraha [nāma] kalparāja, noting that “the title in the Sanskrit text is simply
Sarvatathāgatatattvasaṃgraha, while each of the four main parts is termed a mahākalaparāja. Amoghavajra’s own
translation of this work (T. No. 865) corresponds to only the first chapter of Part 1, and a complete Chinese translation
appeared only in 1015 (T. No. 882).” See note 119.

39
Selectively quoting in the following the explanations of the eighteen assemblies in the Shibahui zhigui, T
869:18.286a–287b. See GIEBEL (1995: 165–199) for a full translation of each section. Giebel reconstructs the Sanskrit
title of the second assembly as *Sarva-tathāgata-guhya-rāja-yoga. KZ reads 祕密王 as 祕密主, in which case the title would
be Yoga of the Secret Lord of All the Tathāgatas, and the Sanskrit title possibly *Sarva-tathāgata-guhyaka-adhipati–yoga.
40
Giebel reconstructs the Sanskrit title as *Sarva-kalpa-samuccaya-yoga. The following notes give Giebel’sreconstructions.
41
42*Trailoka(/Trailokya)-vijaya-vajra-yoga.
*Laukika-lokottara-vajra-yoga.

*Mahā-sukhāmogha-samaya-tattva-yoga. Kūkai identifies this as the Adhyardhaśatikā-prajñāpāramitā-sūtra in
Amoghavajra’s translation (T 243) in his Rishukyō kaidai (TKZ 4.109, 4.116).
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An Annotated Translation of Kūkai’s Kongōchōgyō kaidai（Thomas Eijō Dreitlein）

第七會曰普賢瑜伽。於普賢菩薩宮殿中說。普賢菩薩等至金剛拳及外金剛部。一一尊
各說四種曼荼羅。
The seventh assembly is named the Samantabhadra Yoga.44 It was preached in the

Palace of Samantabhadra. Each of the deities, from Samantabhadra Bodhisattva andso on to Vajramuṣṭi, and those of the Outer Vajra Court, preaches the four maṇḍalas.

第八會名勝初瑜伽。於普賢宮殿說。大略同第七會。
The eighth assembly is named the Supreme Primordial Yoga.45 It was preached in

the Palace of Samantabhadra. For the most part this is the same as the seventh
assembly.

(TKZ 4.70)第九會名一切佛集會拏吉尼戒網瑜伽。於眞言宮殿說。此中說立自身爲本尊瑜伽訶身外立形像。
The ninth assembly is named the Yoga of the Ḍākinī Precept-Net of the Assembly of

All the Buddhas.46 It was preached in the Mantra Palace. It teaches that one should

establish the yoga of [visualizing] one’s own body as the main deity, and criticizes
the establishing of the image [of the main deity] outside (in front) of [thepractitioner’s] body.

第十會名大三昧耶瑜伽。於法界宮殿說。此經說偈云。
The tenth assembly is named the Great Samaya Yoga.47 It was preached in the
Dharmadhātu Palace. This sūtra explains in a verse,

愚童覆無智
不知此理趣
餘處而求佛
不悟此處有
十方世界中
餘處不可得
心自爲等覺
餘處不說佛
The foolish and immature are veiled in ignorance,
And do not know this path to truth.

They seek for the Buddha outside [their minds],
And do not realize he is right here.

In all the worlds in the ten directions
He cannot be found anywhere else.

The mind itself is identical with the Awakened One,And the Buddha is not taught as being anywhere else.

第十一會名大乘現證瑜伽。於阿迦尼吒天說。廣說實相理及三十七尊四印等。
The eleventh assembly is named the Yoga of Mahāyāna Realization.48 It waspreached in Akaniṣṭha heaven. It explains in detail the truth of reality, the thirtyseven deities, the four seals, and so on.

44
45
46
47
48

*Samantabhadra-yoga.
*Paramādya-yoga.

*Sarva-buddha-samāyoga-ḍākinī-saṃvara-jāla-yoga.
*Mahā-samaya-yoga.

*Mahāyānābhisamaya-yoga.

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第十二會名三昧耶最勝瑜伽。於虛空界菩提場說。此經中於自身上建立曼荼羅。說自
身本尊瑜伽。廣說阿字門通達於染淨有爲無爲無礙。
The twelfth assembly is named the Superior Yoga of Samaya.49 It was preached in

the realm of space at the bodhimaṇḍa. In this sūtra, one constructs the maṇḍala on

one’s own body, and the yoga of [visualizing] one’s own body as the main deity istaught. It explains in detail how the gate of the letter a penetrates, without any

hindrance, what is defiled and pure, and what is conditioned and unconditioned.

第十三會名大三昧耶眞實瑜伽。於金剛界曼荼羅道場說。十方(TKZ 4.71)一切諸佛異口同音請金剛薩埵。唯願說三昧耶眞實敎法。我等先已受訖。唯願金剛薩埵爲菩薩說。薩埵得請已說普賢菩薩十七字眞言等。
The thirteenth assembly is named the True Yoga of the Great Samaya.50 It waspreached at the bodhimaṇḍa of the Vajradhātu Maṇḍala. With one voice, all thebuddhas in the ten directions make this request of Vajrasattva, “our wish is that you
explain the true teaching of the great samaya. We have already received thesebefore, but we ask you, Vajrasattva, to preach them for the sake of thebodhisattvas.” Having been asked to do so, [Vajra]sattva preaches the seventeenletter mantra of Samantabhadra Bodhisattva, and so on.

第十四會名如來三昧耶眞實瑜伽。此經中普賢菩薩十六大菩薩四攝爲一身。及五部圓融。如來部卽金剛部。蓮華部卽寶部。互相渉入。
The fourteenth assembly is named the True Yoga of the Samaya of the Tathāgatas.51
In this sūtra, Samantabhadra Bodhisattva, the sixteen great bodhisattvas, and theFour [Bodhisattvas of] Gathering become one in body. The five families alsointerpenetrate. The Tathāgata family becomes the vajra family, and the Lotus family
becomes the jewel family, mutually interpenetrating.

第十五會名祕密集會瑜伽。於祕密處說。所謂喩師婆伽處說。號般若波羅蜜宮。此中說敎法壇印眞言住禁戒似如世間貪染相應語。會中除蓋障菩薩等白佛言。世間大人不應出麤言雜染相應語。佛言。汝等淸淨相應語有何相狀。我之此語加持文字應化緣方
便引入佛道。亦無相狀成大利益。汝等不應生疑。廣說實相(TKZ 4.72)三摩地四種曼荼羅
四印等。
The fifteenth assembly is named the Yoga of the Secret Assembly.52 It was preachedin the Secret Place, which is to say it was preached in the place of the yoṣidbhaga(the “vulva”), called the Prajñāpāramitā Palace. In this [text] the teachings, altars,
mudrās, mantras, and the keeping of moral discipline are explained using

expressions resembling those associated with worldly passions and attachments.
Within the assembly, Sarvanivaraṇaviṣkaṃbhin Bodhisattva and others said to the

Buddha, “O Great One in the World, do not speak vulgar words and words
associated with defilement and attachment.” The Buddha said, “What characteristics

49
50
51
52

*Samaya-parama(/vijaya)-yoga.
*Mahā-samaya-tattva-yoga.

*Tathāgata-samaya-tattva-yoga.

*Guhya-samāja-yoga. This corresponds to the Guhyasamāja-tantra.

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169

An Annotated Translation of Kūkai’s Kongōchōgyō kaidai（Thomas Eijō Dreitlein）[do] you [think] words associated with purity have? My words empower theseletters and, depending on the potential [of the listeners] to be taught, they have thepower to] skillfully draw [people] into the Buddha’s path. Moreover, [these words]

have no characteristics, and [so] accomplish the great benefit. You should not giverise to doubts.” [The Buddha] explains in detail the samādhi of reality, the fourmaṇḍalas, the four seals, and so on.

第十六會名無二平等瑜伽。於法界宮說。此中說生死涅槃世間出世間自他平等無二。
動心擧目聲香味觸雜染思盧住亂心無二同眞如法界皆成一切佛身。
The sixteenth assembly is named the Yoga of Nondual Identity.53 It was preachedin the Dharmadhātu Palace. This [text] teaches the identity and nonduality ofsaṃsāra and nirvāṇa, the mundane and the transcendent, and the self and others.

Mental perturbation, visual stimuli, sound, smells, tastes, and touch, tainted

thoughts, and mental confusion are all nondual, and all accomplish the bodies of all
the buddhas in the same way as suchness and the dharmadhātu.

第十七會名如虛空瑜伽。住實際宮殿說。說三十七尊四種曼荼羅四種印。此中修行者
與一一尊相應皆量同虛空。法身相應離一切萬物。法體光明量同虛空無來無去。此亦
說虛空三摩地相應法。
The seventeenth assembly is named the Yoga Like Unobstructed space.54 It waspreached while [the Buddha was] staying at the Palace of the Apex of Reality. This
[text] discusses the thirty-seven deities, the four maṇḍalas, and the four seals. A
practitioner of this [yoga] integrates himself with each deity, making all the same inextent as unobstructed space. Integrating with dharmakāya, he is freed from all of
the 10,000 things. The essence of dharmas is luminous, all are the same in extent asunobstructed space, and are without either coming or going. This [text] also teaches
the yoga method of the samādhi of unobstructed space.

第十八會名金剛寶冠瑜伽。於第四靜慮天說。金剛薩埵菩薩請佛爲大梵天說五部瑜伽。
The eighteenth assembly is named the Yoga of the Vajra Jeweled Crown.55 It waspreached in the Fourth Dhyāna Heaven. Vajrasattva Bodhisattva asks the Buddha toteach the yogas of the five families for the sake of Mahābrahman.
此十八會瑜伽。
[Among] the yogas of the eighteen assemblies,

53
54
55

*Advaya-samatā-yoga.
*Kha-sama-yoga.

*Vajra-mukuṭa-yoga.

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或四千頌。或五千頌。或七千頌。都成十萬頌。具五(TKZ 4.73)部四種曼荼四印。具三十七尊。一一部具三十七。乃至一尊成三十七。亦具四種曼荼羅四印。互相渉入如帝釋
網珠光明交映展轉無限。一一佛等身分一一毛孔一一相一一隨形好一一福德資糧一一
智慧資糧住於果位量同虛空。然各各分齊各不雜亂同證四身。所謂自性身受用身變化
身等流身。
some have 4,000 gāthās, some have 5,000 gāthās, and some have 7,000 gāthās: intotal there are 100,000 gāthās. They [discuss] in detail the five families, the fourmaṇḍalas, and the four seals. They [discuss] in detail the thirty-seven deities, witheach family [of the five] fully possessing the thirty-seven [deities], and so on to eachindividual deity perfecting the thirty-seven [deities] and also fully possessing thefour maṇḍalas and four seals. The [deities] mutually interpenetrate in an infinite
progression like the inter-reflecting luminosity of the jewels of Indra’s net.56 [If thecultivator successfully penetrates the gist of this yoga, then he will be like Vairocana
Buddha57] in every part of the bodies of the buddhas and so on, every one of theirpores, every one of their [thirty-two] major marks, every one of their [eighty] minor
marks, every one of their accumulations of merits, and every one of theiraccumulations of wisdom, he will abide in the result stage, [preach the yoga of the

Buddhadharma not held in common with the two vehicles, preach the action of theDharma gate of the maṇḍalas and samaya,58] and will be the same in extent asunobstructed space. [If one realizes what has been discusses above,59] then eventhough each [deity] is different, there is no disorder, and all equally realize the fourbodies [of the Buddha], which are the svabhāvakāya (own-nature body), thesaṃbhogakāyas, the nirmāṇakāyas, and the niṣyandakāyas (harmonious-emanation
bodies).60

56
This passage in the Shibahui zhigui is likely the source of Kūkai’s references to Indra’s Net in his Sokushin jōbutsu gi(TAKAGI and DREITLEIN 2010: 66–67, TKZ 3.28):

重重帝網名卽身者是則擧譬喩。以明諸尊剎塵三密圓融無礙。帝網者因陀羅珠網也。謂身者我身佛身衆生身。是名身。又有四種身。言自性受用變化等流。是名曰身。又有三種。字印形是也。如是等身縱橫
重重如鏡中影像燈光渉入。彼身卽是此身。此身卽是彼身。佛身卽是衆生身。衆生身卽是佛身。不同而同。不異而異。
“Layer upon layer, the net of Indra is a name for ‘immediately and in this body.’” This line is a simileused to demonstrate the perfect and unhindered infinitely interpenetrating three mysteries of all themaṇḍala deities. The net of Indra is Indra’s jeweled net. Body means my own body, the Buddha’s body,and the bodies of all beings. There are also the fourfold bodies of Dharmakāya, which are thesvabhāvakāya (body of own-nature), the saṃbhogakāyas, nirmāṇakāyas, and the niṣyandakāyas: these
are also meant by “body.” There are again three other bodies: letters, seals, and physical forms. Thesebodies are multiplied infinitely in all directions like an image in many mirrors, and interpenetrate likethe light of many lamps. That body is none other than this body. This body is none other than thatbody. The body of the Buddha is none other than the bodies of beings. The bodies of beings are noneother than the body of the Buddha. They are not the same, yet they are the same. They are notdifferent, yet they are different.
57

Shibahui zhigui phrase omitted (T 869:18.287c, 修行者善達此瑜伽中大意如遍照佛).

58

Omitted phrase (T 869:18.287c, 演說瑜伽二乘不共佛法說曼荼羅三昧耶法門事業).

59

Omitted phrase (T 869:18.287c, 證者如上所說).

This sentence is probably a source of Kūkai’s exposition of the fourfold dharmakāya. Another source is identified
as the introductory section of the Lüeshu jin’gangding yujia fenbie shengwei xiuzheng famen (T 870:18.288a), which has thesame wording as this sentence and probably quotes it.
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An Annotated Translation of Kūkai’s Kongōchōgyō kaidai（Thomas Eijō Dreitlein）

若修行者善通達此理趣。與本尊三摩地相應。卽與如上諸尊平等無異。如上十八會同說金剛頂相應之法。故通惣名金剛頂瑜伽。如上惣別名略釋了。
If the cultivator successfully penetrates this path to truth (naya), he will integrate himself withthe samādhi of the main deity, and then will be the identical with the above deities without

difference. The above eighteen assemblies equally preach [specific aspects of] the Vajra-pinnacle(Vajraśekhara) method of yoga. Therefore, the shared or overall title is the Vajra-pinnacle Yoga.
The above brief commentary on the overall and individual titles is finished.
[II.3. The four chapters of the Sarvatathāgatatattvasaṃgraha]
就第一會中Regarding the first assembly,
有四大品。一名金剛界。二名降三世。三名遍調伏。四曰一切義成就。卽表四智印。
there are four great chapters. The first is named 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 (AllAims Accomplished). These thus reveal the four wisdom-seals.61

大羯法三等印。如次配之。
[The four wisdom-seals (jñānamudrā) are] the mahā-, karma-, dharma-, and samaya-seals. They are
to be arranged in sequence.

[II.4. The Person, Dharma, and analogy.]
此四品中。就惣別二名中。又釋得名所由。或古德云。諸經題名或約人立名。(TKZ 4.74)阿彌陀經藥師經等是也。或據法得號。大般若大涅槃等經是。或約喩名之。譬喩經是。或法喩合立。妙法蓮華經是。或人法喩俱擧。大方廣佛華嚴經是。
In these four chapters, regarding the two titles—the shared and the individual—I will further

comment on how they receive their names. The virtuous monks of old62 have said that the titles ofsome of the sūtras are named for a Person. The Amitābha-sūtra (Sukhāvatīvyūha), theBhaiṣajyaguru-sūtra, and others are of this [kind]. Others receive their name according to theDharma [they teach]. The Large Prajñāpāramitā, the Mahāparinirvāṇa, and others sūtras are of this[kind]. Others are named for an analogy. The Avadānas are of this [kind]. Others are named forboth the Dharma and the analogy. The Lotus of the Subtle Dharma Sūtra (Lotus Sūtra) is of this[kind]. Others have all [three:] the Person, the Dharma, and the analogy. The Mahā-vaipulya
Buddha-avataṃsaka-sūtra is of this [kind].63

61

Quoting the beginning of the Shibahui zhigui (T 869:18.284c).

This is a Chinese exegetical practice for analyzing the titles of sūtras according to the words in the title that Kūkai
often makes use of. See DREITLEIN 2011, note 69 for details. “Person” means the name of the preacher or main character,the Dharma is the teaching taught in the sūtra, and analogies often appear. Not all are always present in a given title.
Kūkai uses this as a device to comment esoterically on a sūtra, such as he does with the Heart Sūtra (DREITLEIN 2011,§II.1), the Mahāvairocanābhisaṃbodhi-sūtra (DREITLEIN 2014a, §IV.3.1), and so on.
6263

In his Hokkekyō kaidai (Jūen shōkai, TKZ 4.171, DREITLEIN 2015, §II.2) Kūkai similarly writes:（ 20 ）

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今此經題名准古德淺略釋具人法喩三。金剛頂是喩也。一切如來人也。餘字法也。
Now, according to the shallow and simple (exoteric) interpretation of the virtuous monks ofold, the title of this sūtra has all three: Person, Dharma, and analogy. Vajra-pinnacle (Vajraśekhara)is the analogy. All the Tathāgatas (sarvatathāgata) is the Person. The other words are the Dharma.
[II.5. The ten pairs]

復次有十對。一人法一對。如來人眞實等法故。
Moreover, there are ten pairs [in the title of this text]. First, the Person and the Dharma are apair. This is because Tathāgata is the Person and Truth and so on are the Dharma.

二法喩一對。金剛頂喩眞實等法故。
Second, the Dharma and the analogy are a pair. This is because Vajra-pinnacle is the analogy
and Truth and so on are the Dharma.

三理智一對。如來現證能證智眞如實相所證理故。
Third, truth (理) and wisdom (智) are a pair. This is because Tathāgata and Realization are thewisdom that realizes, and Suchness and Reality (Truth)64 are the truth that is realized.

四體用一對。眞如實相體大乘敎王等用故。
Fourth, essence and function are a pair. This is because Suchness and Reality (Truth) are theessence, and Mahāyāna, King of the Teachings and so on are the functions.

五敎理一對。大乘敎王等敎眞如實相理故。
Five, the teachings and the truth are a pair. This is because Mahāyāna, King of the Teachingsand so on are the teachings, and suchness and reality (i.e. Truth) are the truth.

六行果一對。金剛頂瑜伽是行如來現證是果故。
Six, cultivation and the fruit are a pair. This is because Vajra-pinnacle Yoga is the cultivation,
and Tathāgatas and Realization are the fruit.

七能所一對。如來能入智金剛定所入定故。
Seven, subject and object are a pair. This is because Tathāgata is the wisdom that enters, andvajra-samādhi is the samādhi that is entered into.

古德多云。一切經題目有三義。人法喩。或以人名。藥師彌陀等經是。或以法名。般若深密等經是。或以譬喩名。譬喩經等是。或以人法喩名。大方廣佛華嚴經是。今此經法喩合名。妙法者法也。蓮華者
喩。
The virtuous monks of old often said that the titles of all sūtras have [words indicating] three meanings:
the Person, the Dharma, and an analogy. Some [sūtras] are named for a Person. The Bhaiṣajyaguru[sūtra], Amitābha-[sūtra] (Sukhāvatīvyūha), and others are of this [kind]. Others are named for the
Dharma [they teach]. The Prajñāpāramitā sūtras, the Saṃdhinirmocana-[sūtra], and others are of this[kind]. Others are named for an analogy. The Avadānas are of this [kind]. Others are named for the
Person, Dharma, and analogy. The Mahā-vaipulya Buddha-avataṃsaka-sūtra is of this [kind]. The nameof this [Lotus of the Subtle Dharma] Sūtra is a combination of the Dharma and analogy. “Subtle Dharma”
is the Dharma [taught], and “lotus” is an analogy.
64
Kūkai splits the Chinese compound for truth (眞實, tattva) into its two components, which are in turn the firstcharacters in Suchness (眞如) and Reality (實相). See the first of the ninth pairs below, also §II.10 below.

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An Annotated Translation of Kūkai’s Kongōchōgyō kaidai（Thomas Eijō Dreitlein）

八因果一對。如來因。如來卽菩提菩提心爲因故。現證果故。
Eight, cause and effect are a pair. This is because Tathāgata is the cause. Tathāgata is bodhi,

because bodhicitta is the cause. This is because Realization is the result.

九非因非果一對。眞如實相法然之理常恆之法。非因緣生。是故眞如非因實相非果。眞則眞如。實卽實(TKZ 4.75)相故。
Nine, not-a-cause and not-a-result are a pair. Suchness and reality (i.e. Truth) are natural truths
and constant Dharmas. They do not arise due to causes and conditions. For that reason, suchness is

not a cause, and reality is not a result. This is because [in the Chinese word for Truth, zhenshi 眞實,
the first character] zhen is [the first character in] suchness (zhenru, 眞如), [and the second
character] shi is [the first character in] reality (shixiang, 實相).

九體相一對。眞如實相是體。一切如來是相故。
Nine,65 essence and manifestations are a pair. This is because suchness and reality (Truth) are
the essence, and All the Tathāgatas are the manifestation.

十相用一對。一切如來相大敎王用故。
Ten, manifestation and function are a pair. This is because All the Tathāgatas are the

manifestation, and King of the Great Teachings is the function.
[II.6. The Sanskrit title]

復次約一一名句釋其義者此亦二。一梵言名成立。二唐言名句。
Furthermore, to comment on the meanings of each of the words and phrases [of the title],

there are again two [titles]. The first is [the title formed of] Sanskrit syllables, words, and phrases.

The second is [the title formed of] Tang (Chinese) words, names, and phrases.

初梵言名等者。據西國語正呼向忝珈矺砓。屹湱凹卡丫出。屹亙伏。亙扣兇盻。石戌回囚。亙扣狣曳。浼疧年沼。
First, the Sanskrit syllables, words, and so on. According to the language of the Western lands,

the [title] correctly is *Vajra-uṣṇīṣa sarva-tathāgatā samaya mahāyaṃda bhisaṃbodhi mahā-ahaṃraja sūtram.66

向忝唐翻云金剛。珈矺砓翻云頂。屹湱翻云一切諸。凹卡丫出如來如去如知等。亙扣兇盻大乘。
石戌回囚現證。亙扣狣曳大敎。浼疧王。年沼經。唐梵翻譯如此。
Vajra is translated in Tang as diamond. Uṣṇīṣa (i.e. śekhara) is translated as pinnacle.67 Sarva istranslated as all. *Tathāgatā is (tathāgata) the thus-come one, the thus-gone one, the thus-knowing-

one,68 and so on. *Mahāyaṃda is Mahāyāna. *Bhisaṃbodhi (abhisaṃbodhi) is Realization. *Mahā-

65
There are two items numbered nine. Dōhan (zsz 7.9) in his Kongōchōgyō kaidai kanchū says that “because theseten pairs have infinite meanings, perhaps the ninth pair was repeated to express that idea.”

66
The Siddham is thoroughly corrupted, or perhaps is a problematic back translation from the Chinese title. TKZ
gives Siddham reading *vajrā-uṣṇīṣa sarva-tathāgatā samaya mahayeṃda bhisaṃbodhi mahā-ahaṃ raja sutraṃ. KZ gives*vajra-uṣṇīṣa sarva-tathāgatā samaya mahāyaṃda bhisaṃbodhi mahā-ahaṃ raja sutraṃ, which is used here. This does notresemble the known title of the Sarvatathāgatatattvasaṃgraha, or a reconstructed title of the first assembly, see note 38.
No correction has been attempted.
67
It seems from this that the word Vajroṣṇīṣa is intended instead of Vajraśekhara as the Sanskrit for 金剛頂 here andin the following.
68

See note 83. “Thus-knowing-one” as a meaning of tathāgata is unclear.

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164ahaṃ is Great Teachings. *Raja (rāja) is King. *Sutraṃ is Sūtra.69 The Tang and the Sanskrit, andtheir translations, are these.

[II.7. Regarding syllables, words, and phrases]
梵言名成立者。一字曰言二字曰名。多字成立亦名句也。今言向忝。始向字是言。次忝字亦言。二言合表一金剛名。是則二字名。次珈矺砓此亦三字合表一頂名。次凹卡丫出此亦四字合顯一如來名。如此一字二字乃至三四字合詮一物名。積名成句。聚句爲頌。(TKZ 4.76)一名一句皆詮人法等名。
此名言等義甚廣無際如聲字義釋。且略之。
Regarding the Sanskrit syllables, words, and phrases, a single letter is called a syllable, twoletters [together] are called a word, and many letters [together] make a phrase, or may be called
a sentence. In the above, vajra begins with the letter va, which is a syllable. The next letter jra isalso a syllable. The two syllables together denote one word, vajra. This is thus a word [made up of]

two letters. Next, [the word] *tathāgatā is again a combination of four letters revealing one word,

tathāgata. In this way, one letter, two letters, or up to three or four letters together make the word
for one thing. Amassing [such] words makes a phrase. Gathering phrases together makes a gāthā.

The single words or phrases all make up the names of a Person, a Dharma, and so on. The

meanings of these words, syllables, and so on are extremely extensive and unlimited, as[discussed] in my Commentary on the Meanings of Sounds and Letters.70 I will abbreviate this fornow.

[II.8. The meanings of Vajra and Vajraśekhara in the title]
復次金剛者具顯祕二義。顯義者金剛者是世間所有堅寶名。以喩如來實智。金剛寶具多功德。此寶
埋地不朽入火不銷。貧人難見得者富貴。戰具中最勝。常恆堅固。
Next, Vajra has two meanings, the exoteric and the esoteric. The exoteric meaning is that avajra is [a diamond,] the hardest gemstone in the world. It is used as an analogy for theTathāgata’s wisdom of reality. A vajra-jewel (diamond) has many virtues. Buried in the earth it

does not decay, and put into a fire it does not melt. It is difficult for the poor to even see [adiamond]. Those who obtain it are wealthy and respected. [A vajra (mace) is also] the strongest

of weapons, and is always firm.71

69
The word samaya given in the title in the preceding paragraph is not translated into Chinese in this paragraph.
Correspondences with the Chinese words 瑜伽 and 眞實攝 given in the title in §II.1 are also missing here. All the
Chinese translations in this paragraph up to this point are given in an interlinear form.

70
Kūkai uses a slightly different title but likely means his Shō-ji-jissō gi (The Meanings of Sound, Letter, and Reality). If
he intends to refer to a specific passage in that text rather than the overall text, that passage might be: “The deep,
esoteric interpretation is that each syllable, each word, and each phrase contains infinite meanings and truths,” (祕密釋者一一言一一名一一成立各能具無邊義理, TKZ 3.37–38, T AKAGI and DREITLEIN 2010: 91).
71

A Rishukyō kaidai has (Deshi kimyō, TKZ 4.110) has:
世有金剛寶。有能堅能摧不壞不變之力。有難得難見忽富忽貴之能。本有三密亦復如是。自體堅實不變壞。向他餘力能摧屈。纔見纔證尊貴無等富樂無上。故借彼世寶顯此深法。
Second, the analogy. The common vajra-jewel (diamond) is hard and can destroy [anything], but it
cannot itself be destroyed or altered. It is difficult to obtain or even to see, but it can make one
instantly wealthy and powerful. The inherent three mysteries are just the same: they are themselves
firm and immutable. [A vajra as a weapon] has the power to crush and bend anything. Just by finding[a diamond] or acquiring one, one becomes unmatched in gravity and unequalled in wealth. Therefore,（ 23 ）

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An Annotated Translation of Kūkai’s Kongōchōgyō kaidai（Thomas Eijō Dreitlein）

如是如來實智具多功德。久埋無明煩惱地中不曾朽爛。入無間瞋恚火不消不融。下劣凡夫億劫難見。若能得證爲三界王。橫竪智杵摧壞四魔常住不變自在安樂。
In the same way, the Tathāgata’s wisdom of reality has many virtues. It can be buried in theearth of ignorance and the afflictions for a long time, but it will never decay. Even if it is put into

the wrathful fires of the Avīci hell, it does not evaporate and does not melt. It is difficult for

inferior ordinary beings to see it, even in 100,000 kalpas. One who realizes it becomes the king of
the triple world. [As a weapon] the horizontal and vertical72 wisdom-mace destroys the fourMāras,73 is eternal and immutable, and sovereign and blissful.

復次金剛名約顯乘有一百差別。五十位各有能入智所入定故。約祕密乘竪位有一百金剛義。又一一
地位具能入所入故。約橫義有一百別。五十位人各具能入所入故。
Next, the word vajra according to the exoteric vehicle has 100 differences. This is because thefifty bodhisattva stages74 each have both the wisdom that enters [samādhi] (the subject) and thesamādhi that is entered (the object), [making 100]. According to the secret vehicle (esoteric

Buddhism), from the vertical perspective vajra has 100 meanings. Again, each stage possesses thatwhich enters (the subject, or wisdom) and that which is entered (the object, or samādhi).

According to the horizontal meaning, there are 100 differences. Those on the fifty stages eachpossess that which enters and that which is entered.

復有一千金剛。一一地分十地故。復有微塵數不可說不可說金剛差別。
Furthermore, there are 1,000 vajras. This is because each stage is divided into [a further] tenbhūmis. Moreover, there are also inexpressible, inexpressible differences in the word vajra, as
numerous as the particles of dust [in the world].

雖有如是不可說金剛。然除淺就深攝枝歸本有三十七金剛。就此(TKZ 4.77)三十七又分能入金剛智所入金剛定能證金剛人惣有一百二十金剛名。是三十七金剛金剛智慧之頂。金剛三摩地之尊。金剛人之王。此經能說如是三十七尊三十七王三昧。故名金剛頂。頂者頭頂。表佛行之無上。
Even though there are such inexpressible [numbers of] vajras, setting aside the shallow[exoteric interpretation] and following the profound [esoteric interpretation], by gathering in the

branches to return to the root there are thirty-seven vajras (deities). Accordingly, these thirtythe term for the common gemstone (the diamond) is borrowed to express this profound Dharma [as avajra].

72
The meaning is obscure. Yūkai explains in his Kongōchōgyō kaidai shō (NDZ 32.64a) that “horizontal and vertical”
means there are “manifold implications, the shallow and simple (exoteric) and the profound and secret (esoteric)” (淺略深祕重重意趣), and goes on to say that the vertical meaning is that the “individual five wisdoms are different” (五智各別得意竪), and the horizontal meaning is that “each of the fivefold wisdom possesses the other five wisdoms” (各具五智得意橫義). However, it should be remembered that Kūkai is still discussing the exoteric meanings here, so this seems
somewhat out of place.
In his Kongōchōgyō kaidai mondai (ZSZ 7.52a) Yūkai gives several other possibilities. First, that the samaya-form ofAkṣobhya is a five-pointed vajra placed horizontally with a vertical five-pointed vajra above it. Second, that when thepractitioner holds a vajra at his chest, he holds it “neither horizontally nor vertically” (i.e. diagonally). Third, that asingle five-pointed vajra has various differentiated (vertical) meanings but is also universally identical (horizontal).
Fourth, that vertical and horizontal mean delusion and awakening. Kūkai writes in his Hannya-shingyō hiken (TKZ 3.4,
DREITLEIN 2011: §I.3.2) “The ‘five aggregates’ point to the realm of confusion shared by all beings (the horizontal), andthe phrase ‘buddhas of the past, present, and future’ reveals the awakened mind that is realized only by the buddhas(the vertical),” (五蘊橫指迷境三佛竪示悟心).
73

See the entries for four Māras (1071) and Māra (531) in BUSWELL and LOPEZ 2014.

The fifty bodhisattva stages consist of the ten convictions (十信), ten abodes (十住), ten practices (十行), ten
dedications (十廻向), and ten grounds (bhūmi, 十地).
74

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162

seven can be [each] categorized by the vajra-wisdom that enters, the vajra-samādhi that is entered,and the vajra Persons (deities) who realize, in total making 120 vajra names.75 These thirty-sevenvajras (deities) are the pinnacles of vajra-wisdom, are foremost in vajra-samādhi, and are the kings

among vajra Persons. This sūtra teaches these thirty-seven deities and their thirty-seven royalsamādhis. Therefore, it is named the Vajra-pinnacle. Pinnacle means the crown of the head, 76

denoting that the actions of the Buddha are unsurpassable.

此三十七智三十七定且約一曼荼羅上首名之。約三重曼荼羅眷屬有一千五十七尊。此各各具定慧及人。都有三千一百七十一尊。人及定慧悉皆餘法所尊所宗。故共得尊名。
From the point of view of a single maṇḍala, this thirty-seven-fold wisdom and thirty-seven-fold

samādhi are called the leaders. From the point of view of the three-layered [Vajradhātu]Maṇḍala,77 the attendants [of the thirty-seven deities] number 1,057 deities. 78 Each of thesepossesses samādhi, wisdom, and a Person [as a deity]. Altogether, there are 3,171 deities. These

Persons and their wisdoms and samādhis are all honored and venerated by the other methods79(exoteric Buddhism), and for that reason they are all called deities.80

若約一一曼荼羅。各具四種曼荼羅四智印有無量無邊金剛差別。何況十八會各具四種三十七乎。帝網非喩塵墨難記。自非如來智慧薩埵定力誰敢究盡。
From the point of view of each maṇḍala, all fully possess the four maṇḍalas and the four
wisdom-seals, and have countless and limitless different vajras. How much more so would theeighteen assemblies each possess the four [maṇḍalas and seals] and thirty-seven [deities]? The

analogy of Indra’s Net81 does not express it, and “ink made of the dust of the whole world”82

75
The reasoning for the number 120 is obscure. Yūkai comments in Kongōchōgyō kaidai shō (NDZ 32.66a) that thethirty-seven deities multiplied by the above three makes 111, and so “the fact of 120 vajras is difficult to understand”(一百二十金剛事一旦難意得).
In his Kongōchōgyō kaidai mondai (ZSZ 7.52a) Yūkai says that this “has long been considered obscure” but suggests
several additional solutions. First, that the nine assemblies of the Vajradhātu Mandala be added to 111 to make a120.
Second, that the wisdoms, samādhis, and Persons each have these three, for an extra nine. Third, that 120 is a rounded
off number. Fourth, that each of the wisdoms, samādhis, and Persons have the three families of the Buddha, Lotus, andVajra, making an additional nine. Yūkai seems to prefer the first, although none seem particularly compelling.
The present translator suggests that might not the characters 十一 (eleven) written of course vertically and in close
proximity have been misread as 廿 (the single character form of twenty) at some point, and thereafter so transmitted?
76Śekhara means both the crown or top of the head (as Kūkai indicates with 頭頂) and a peak, pinnacle, or summit.
However, the corrupted Sanskrit title above had Vajroṣṇīṣa where Vajraśekhara would have been expected, and Kūkai isprobably explaining the word uṣṇīṣa here. See note 67.
77
The Assembly of Perfecting a Buddha’s Body (成身會) in the center of the nine-assembly Vajradhātu Maṇḍala ismeant. The three layers are first the circle containing Vairocana, second the circle with the offering bodhisattvas andthe 1,000 Bhadrakalpa buddhas, and third the twenty gods. Another interpretation has the thirty-seven deities in thefirst layer, the 1,000 Bhadrakalpa buddhas in the second, and the twenty gods in the third. See Kongōchōgyō kaidai shō(NDZ 32.67b).
78
This number is the total of the thirty-seven deities, the 1,000 Bhadrakalpa buddhas, and the twenty gods. Yūkai in
the Kongōchōgyō kaidai shō (NDZ 32.67b) points out that 1,057 is not just the number of attendants, but also includes thethirty-seven deities who are the ones being attended, so this passage seems problematic (解釋給事一旦不審也).

79
Yūkai in the Kongōchōgyō kaidai shō (NDZ 32.68a) says that “what is meant by the ‘other methods’ is the exoteric
Buddhism taught by the historical Buddha (指餘法處生身所說顯敎也).

80“Honored” (所尊) contains the character translated here as deity (尊), hence the reasoning that since they arehonored they are known as deities.
81

See note 56.

This story appears in the Lotus Sūtra, Chapter Seven (T 262:9.22a–b, see REEVES 2008: 179–180). A greattrichiliocosm is ground down to make ink. One drop of this ink as large as a speck of dust is dropped by a traveler in a82

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An Annotated Translation of Kūkai’s Kongōchōgyō kaidai（Thomas Eijō Dreitlein）

cannot enumerate them. If not through the wisdom of the tathāgatas and the power of samādhi ofthe [bodhi]sattvas, who could ever hope to thoroughly [know] them all?
[II.9. The meanings of All the Tathāgatas in the title]
復次一切如來者具顯密二意。
Next, All the Tathāgatas has two senses, the exoteric and the esoteric.
顯義十方三世一切諸佛名一切如來。是則各各衆生修如實道去成正覺來化衆生名如來也。
The exoteric meaning is that all the buddhas in the ten directions and the three times arecalled All the Tathāgatas. In other words, each being cultivates the path of [seeing] things as they

really are. Going they attain perfect awakening, and coming they transform beings, and [so] arecalled tathāgatas.83

密義五智佛名一切如來。聚一(TKZ 4.78)切諸法共成五佛身故。此五佛則諸佛之本體諸法之根源。故名
一切如來。
The esoteric meaning is that the buddhas of the fivefold wisdom are called All the Tathāgatas.84
This is because by gathering in all dharmas, the bodies of the five buddhas are perfected together.
These five buddhas are accordingly the essence of all buddhas, and the root of all dharmas. That is

why this is called All the Tathāgatas.

此五智有二別。一自五智佛。二他五智佛。他五智佛亦二。一先成就者。二未成就佛。先成就亦
二。一自先成就。二他先成就。
This fivefold wisdom has two distinctions. The first is the buddhas of the fivefold wisdom of
oneself. The second is the buddhas of the fivefold wisdom of others. The buddhas of the fivefold

wisdom of others are also of two [types]. The first is those who have already perfected[awakening], and the second is those who have not yet perfected [awakening]. Those who havealready perfected [awakening] are also of two [types]. The first is those who first perfect theirown [awakening], and the second is those who first perfect [the awakening] of others.

自他本覺佛則法爾自覺本來具足三身四德無始圓滿恆沙功德。所謂恆沙性德者。五智三十七智及塵數眷屬等。故經云The buddhas of the inherent awakening of oneself and others thus are naturally self-awakened,
and are originally in full possession of the three bodies and the four virtues,85 and from the

beginningless beginning have completely perfected merits [as numerous as] the sands of theGanges. What is called the “inherent virtues [as numerous as] the sands of the Ganges”86 [refers to]

thousand lands, who proceeds in that way until all the ink is exhausted. While usually referring to an inconceivably
long period of time, Kūkai seems to mean here an inconceivable number of deities.
83

The word tathāgata may be parsed as “thus-gone one” (tathā-gata, 如去) and “thus-come one” (tathā-āgata, 如來).

This is also the interpretation in the Liqu shi (T 1003:19.607a), which has, “all the tathāgatas means, according to
the Yoga teachings (the Vajraśekhara), the five buddhas taught in them,” (一切如來者准瑜伽敎中五佛是也).
84

85
The three bodies are the dharmakāya, saṃbhogakāya, and nirmāṇakāya; see the entry for trikāya in BUSWELL and
LOPEZ 2014: 923. The four virtues of a buddha are permanence, bliss, self, and purity (常樂我淨); see the entry forguṇapāramitā in BUSWELL and LOPEZ 2014: 337.
86
See also Hokkekyō kaidai (Jūen shōkai, TKZ 4.179, 恆沙性功德), Dainichikyō kaidai (Hōkai jōshin, TKZ 4.8, 恆沙性德),
etc. This phrase may originally be a paraphrase of the Awakening of Faith, which has (HAKEDA 2006: 67), “the essential
nature of Mind, however, is motionless [i.e., undisturbed by ignorance]; therefore, it can be inferred that it must have

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the fivefold wisdom, thirty-sevenfold wisdom, and their attendants and so on as numerous as theparticles of dust [in the world]. That is why a sūtra87 says,

薄伽梵金剛界遍照如來。以五智所成四種法身。於本有金剛界自在大三昧耶自覺本初大菩提心普賢滿月不壞金剛光明心殿中。與自性所成眷屬金剛手等十六大菩薩及四攝
行天女使金剛內外八供養天女使。皆已微細法身祕密心地。各於五智光明峯杵出現五億俱胝微細金剛。遍滿虛空法界。諸地菩薩無有能見。俱不覺知。
The Bhagavat, Vairocana Tathāgata of the Vajradhātu, was [dwelling], through thefourfold dharmakāya formed of the fivefold wisdom, in the Incorruptible Vajra

Luminous Mind-Palace of the inherently-existing Vajradhātu of the sovereign greatsamaya, the self-awakened primordial great bodhicitta that is the full-moon of

Samantabhadra, with Vajrapāṇi and the others of the sixteen great bodhisattvas
formed of his own-nature, along with the Four Gathering Goddess-servants, and theInner and Outer Offering Vajra Goddess-servants. [Each was self-dwelling in a vajra

moon-disc by the empowerment of their root vows, holding the root-signs of theirsamādhis.88] Because all were already of the subtle dharmakāya secret mind-ground[transcending the ten bhūmis and the vajras of body, speech, and mind, they89]

manifested, on each of their fivefold-wisdom-luminous vajras, 500,000 koṭīs ofsubtle vajras that filled unobstructed space and the dharmadhātu. The [exoteric]bodhisattvas on the bhūmis were unable to see them, and without exception did notknow them.
又云。
Again it says,90
大日金剛峯
微細住自然
光明常遍照
不壞淸(TKZ 4.79)淨業
The Vajra-peak of Vairocana is subtle and abides in self-existence.

Its radiance is eternally all-illuminating, with indestructible and pure actions.
言大日金剛峯者。毗盧舍那法界體性智是。微細住自然者。金剛自性大圓鏡智阿閦佛是。光明常遍照者。南方寶生平等性智自證德是。淸淨者。本來淸淨心妙觀察智無量壽佛也。不壞業者。無爲作業者成所作智北方不空成就佛也。
What is called “the Vajra-peak of Vairocana” is the wisdom of the essence of the dharmadhātu(dharmadhātu-svabhāva-jñāna) of Vairocana. “Subtle and abides in self-existence” is the vajra own-

nature great mirror-like wisdom (ādarśa-jñāna) of Akṣobhya Buddha. “Its radiance is constantly

all-illuminating” is the virtue of own-awakening of the wisdom of equality (samatā-jñāna) ofRatnasaṃbhava in the south. “Pure” is the originally pure mind of the wisdom of subtle
contemplation (pratyavekṣaṇā-jñāna) of Amitāyus Buddha. “Indestructible actions” means thevarious pure and excellent qualities, outnumbering the sands of the Ganges,” (T 1666:32.579b, 心性無動則有過恆沙等諸淨功德相義示現). This phrase appears in a number of Chinese commentaries.
87

Quoting the opening of the Jin’gangfeng louge yiqie yujia yuqi jing (T 867:18.253c-254a).

Kūkai omits this sentence in the Jin’gangfeng louge yiqie yujia yuqi jing: (T 867:18.254a, 各各以本誓加持自住金剛月
輪持本三摩地幖幟).
88

89
90

Kūkai omits this phrase in the Jin’gangfeng louge yiqie yujia yuqi jing (T 867:18.254a, 越過十地身語心金剛).
Quoting the Jin’gangfeng louge yiqie yujia yuqi jing (T 867:18.254a).

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unconditioned actor of the wisdom of perfected actions (kṛtyānuṣṭhāna-jñāna) of Amoghasiddhi

Buddha.

此五智佛及三十七智佛乃至無量俱胝佛。不觀修行不待對治。本來住此法爾佛位具四種法身備塵沙莊嚴。
These buddhas of the fivefold wisdom, or the buddhas of the thirty-seven-fold wisdom, and soon up to limitless koṭīs of buddhas, do not recognize any cultivation and do not rely on any

corrective measures (i.e. exoteric forms of practice). They originally abide in the natural state of
buddhahood, fully possess the fourfold dharmakāya, and are endowed with adornments [asnumerous as] the particles of dust [in the world] or the sands [of the Ganges].

言四種法身者。自性身受用身變化身等流身是。如此四種法身自然自覺。故名先成就本覺佛。
What we call the fourfold dharmakāya consists of the svabhāvakāya, the saṃbhogakāyas, thenirmāṇakāyas, and the niṣyandakāyas. The fourfold dharmakāya is self-existing and self-awakened.

Therefore, it is called the buddha of the inherent awakening of those who have already perfected[awakening].

此本覺又有三種差別。一三自一心門本覺。二一一心眞如門本覺。三不二摩訶衍一心本覺。初三自一心本覺中有四別。染淨本覺淸淨本覺一法界本覺三自本覺是。眞如門本覺又有二別。淸淨眞如本
覺染淨眞如本覺。如是本覺重重無量。
This inherent awakening also has three different kinds. The first is the inherent awakening of
the gate of the one-mind of the three own-natures.91 Second, the inherent awakening of the gateof suchness of the single one-mind.92 Third, the inherent awakening of the one-mind of the

nondual Mahāyāna.93 The first, the inherent awakening of the one-mind gate of the three own-

natures has four subdivisions: the impure and pure inherent awakening, the pure inherent
awakening, the inherent awakening of the single dharmadhātu, and the inherent awakening of thethree own-natures. The inherent awakening of the gate of suchness also has two divisions: theinherent awakening of pure suchness and the inherent awakening of impure and pure suchness. In
this way, inherent awakening is manifold and limitless.94

91
92
93
94

See note 19.
See note 11.
See note 17.

The Hokkekyō shaku (TKZ 4.205) has:
衆生三密有六重本覺。是本覺各各具三十七智百八乃至微塵數佛智四種法身四種曼荼羅身。
Within the three mysteries of beings there are six kinds of inherent awakening. Each of these [kinds of]inherent awakening possesses the thirty-seven-fold wisdom, or 108-fold [wisdom] and so on up to
buddha wisdom [as numerous as] the particles of dust [in the world], the fourfold dharmakāya, and theforms [appearing in] the four maṇḍalas.

A Hokkekyō kaidai (Jūen shōkai, TKZ 4.169) explains the term “subtle Dharma” (妙法, saddharma) in the title of the Lotus
Sūtra:
謂妙法者且有六重淺深。一染淨本覺妙法。二淸淨本覺妙法。三一心法界本覺妙法。四三自本覺妙法。
五一如本覺妙法。六不二本覺妙法。
The words “subtle Dharma” also have six layers of meaning [ranging from] the shallow to the profound.
The first is the subtle Dharma of the impure and pure inherent awakening. The second is the subtle
Dharma of pure inherent awakening. The third is the subtle Dharma of the inherent awakening of thesingle mind of the dharmadhātu. The fourth is the subtle Dharma of the inherent awakening of thethree own-natures. The fifth is the subtle Dharma of the inherent awakening of the single suchness. The
sixth is the subtle Dharma of non-dual inherent awakening.

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今此經所示本覺通(TKZ 4.80)攝一切本覺。別表不二門本覺。此本有法身其數無量。故云一切如來。此如來餘一切門之所不能攝。然此不二本覺能攝一切門之佛。故名頂。如來頂則最上最勝義故。
The inherent awakening revealed now in this sūtra universally encompasses all the forms ofinherent awakening. It specifically reveals the inherent awakening of the nondual gate. The

intrinsically possessed dharmakāya is uncountable in number. Therefore, it is called all thetathāgatas. This tathāgata cannot be encompassed by any of the other gates. Moreover, thisnondual inherent awakening encompasses the buddhas [taught in] all other gates. Therefore, it iscalled the pinnacle (uṣṇīṣa, i.e. śekhara). This is because the top of the head (uṣṇīṣa) of theTathāgata means that which is highest and supreme.
[II.10. The meanings of Truth in the title]

次言眞實者。眞眞如。實實知實相。
Next, in the word zhenshi (truth, 眞實) [in the Chinese title, the first character] zhen means

suchness (zhenru, 眞如), and [the second character] shi means true knowing (zhenzhi, 實知) or
reality (shixiang, 實相).

眞有十種。一根字事眞。二本字事眞。三遠字事眞。四自字事眞。五體字事眞。六性字事眞。七住
字事眞。八常字事眞。九堅字事眞。十惣字事眞。如又有十種繁故略之。
[Regarding the word suchness (zhenru), the first character meaning] truth (zhen) is of ten kinds:

first, the truth of the word root; second, the truth of the word intrinsic; third, the truth of the word
distant; fourth, the truth of the word self; fifth, the truth of the word essence; sixth, the truth of theword nature; seventh, the truth of the word abide; eighth, the truth of the word eternal; ninth, thetruth of the word firm; and tenth, the truth of the word source. [The second character] suchness (ru)also has [these] ten meanings, which I abbreviate to avoid complexity.

眞者眞理如者如理。此眞與如各具二十種。十種淸淨眞理與十種淸淨本相應。十種淸淨如理與十種
淸淨覺相應。十種染淨眞理與十種染淨本相應。十種染淨如理與十種染淨覺相應。今所言眞如通攝染淨淸淨二種眞如。別顯自門祕密眞如。本能攝末故攝二種耳。
[The character] truth (zhen) means true principle (zhenli, 眞理), and [the character] suchness (ru)means principle of suchness (ruli, 如理). These [characters for] truth (zhen) and suchness (ru) eachhave twenty meanings. The ten kinds of pure true principles correspond to the ten kinds of pure
intrinsics (本). The ten kinds of pure principles of suchness correspond to the ten kinds of pureawakening (覺). The ten kinds of impure and pure principles of suchness correspond to the ten

kinds of impure and pure intrinsics (本). The ten kinds of impure and pure principles of suchness
correspond to the ten kinds of pure awakening (覺). What is now called suchness (zhenru)

universally encompasses the two kinds of suchness: the impure and pure, and the pure, andseparately reveal the suchness [taught in] our school, the esoteric. What is at the root canencompass what is at the peripheral branches, so it encompasses both kinds.

實知實相者。三自門實知實相。一心門實知實相。性德圓圓海實知實相。各(TKZ 4.81)各重重差別。今所言實知實相不二門實知實相是。然通攝二門實知實相。
True knowing (zhenzhi) and reality (shixiang) each have three different kinds: the true knowing
and reality of the gate of the three own-natures, the true knowing and reality of the gate of one-mind, and the true knowing and reality of the perfect, perfect ocean of inherent virtues. What is（ 29 ）

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now called true knowing and reality is the nondual gate of true knowing and reality, which
moreover universally encompasses the true knowing and reality of the gates of duality.95

言實知者能達知。實相者所達境。又實知是心密。實相是身密。
What is called true knowing is the knowledge that penetrates, and reality is the realm that is

penetrated. Furthermore, true knowing is the mystery of mind, and reality is the mystery of body.

復次智則境。境則智。又非智非境而智而境。然非九種心量之所緣。一一心之所緣而已。又非一一心之所緣。不二心之所證而已。
Next, knowledge is the realm, and the realm is knowledge. Furthermore, it is neither

knowledge nor a realm, yet is knowledge and a realm. Moreover, it is not the object of the nine

kinds of [ordinary] mental functions, but is nothing other than the object of the [tenth] single

one-mind.96 Furthermore, it is not the object of the single one-mind, but is nothing other thanwhat is realized by the nondual mind.

復次金剛頂一切如來金剛頂一切三摩地。皆悉離戲論分別之虛僞。證平等不變之眞理。故名眞實。
約自他本覺辨眞實准前可知。
Next, all the tathāgatas of the Vajra-pinnacle and all the samādhis of the Vajra-pinnacle arewithout exception free of the falseness of useless conceptual proliferation and ideation. Because

one realizes the true principle of identity and immutability, it is called truth. Applying this to theinherent awakening of the self and others, how to discern truth can be known by the previous.
[II.11. The meaning of Encompassing the Mahāyāna in the title]
次言攝大乘者此有二。初能攝大乘。次所攝大乘。能攝大乘者。根本惣體不二大乘。所攝大乘者二重三十二大乘。本能攝末故云攝大乘。又三十二大乘各各有本有末。各各本法能攝末法。故云攝大乘。
Next, what is called Encompassing the Mahāyāna has two [meanings]. The first is the Mahāyāna
that encompasses, and next is the Mahāyāna that is encompassed. The Mahāyāna thatencompasses is the root, essential, and nondual Mahāyāna. The Mahāyāna that is encompassed is[the sixteen] doubled [to make] thirty-two.97 What is at the root can encompass what is at the

peripheral branches, so we say Encompassing the Mahāyāna. Furthermore, the thirty-two [aspectsof] Mahāyāna each have roots and branches. Each of the root dharmas can encompass the branchdharmas, so we say Encompassing the Mahāyāna.98

95
The duality of the gates of absolute reality or suchness (眞如門) and of arising and ceasing (生滅門) discussed in
the Awakening of Faith and Shi moheyan lun.
96

See note 11.

This refers to the sixteen gates of entering (十六能入門) and sixteen dharmas that are entered (十六所入本法) of
the Shi moheyan lun (T 1668:32.600a), for a total of thirty-two. The thirty-third gate is the nondual Mahāyāna (不二摩訶
衍).
97

98

This section shows Kūkai’s parsing of the Chinese title of the Sarvatathāgatatattvasaṃgraha, see note 36.

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156[II.12. The meaning of Realization in the title]
現證者此有二。初法爾現證。次隨緣現證。法爾現證又三。二門及本體。三種門本覺佛自爾現覺一切法證得諸(TKZ 4.82)功德故。隨緣現證者。隨緣本智流轉生死背源時久。若遇內熏外緣力厭生死欣涅槃。發始覺日光照無明闇夜。遍知本有寶藏悉得自家功德。名之現證。三門現證雖云差別無量。而
不過法爾隨緣。所謂現證通別准前知之。
Realization has two [meanings]. The first is natural realization (inherent awakening). The next

is conditioned realization (initiated awakening, i.e. through practice). Natural realization also [issubdivided into] three: the two gates99 and the original essence. This is because the buddha ofinherent awakening of these three gates naturally and spontaneously awakens directly to allteachings and attains all merits. As to conditioned realization, [a being whose] inherent wisdom issubject to conditions within the cycle of saṃsāra will for a long time turn his back on the ultimate.
If [that being] encounters the inner perfuming and outer conditions100 he then becomes weary ofsaṃsāra and longs for nirvāṇa. The sunlight of initiated awakening101 illuminates the dark night ofignorance (saṃsāra). To thoroughly know the inherently existing treasury is to completely attainthe merits [already existing in] your own home. This is what we call realization. Although there

are limitless differences in the realization of the three gates, there is nothing other than [the pair]natural and conditioned [realization]. The general and specific kinds of realization can be known
by the previous.

This probably means the gates of absolute reality or suchness (眞如門) and of arising and ceasing (生滅門)
discussed in the Awakening of Faith and Shi moheyan lun.
99

100
“Inner perfuming” (內熏) means that the suchness inherent in beings “perfumes” the confused mind so that itcomes to detest the suffering of saṃsāra and desire the peace of nirvāṇa. “Outer conditions” (外緣) are influences fromoutside, such as receiving instruction, the protection of the Buddha, and so on. Both are necessary to realize awakening.
This section refers to the Awakening of Faith (HAKEDA 2006: 63):

It is like the case of wood: though it possesses a latent fire nature which is the primary cause of its
burning, it cannot be made to burn by itself unless men understand the situation and resort to means ofactualizing fire out of wood by kindling it. In the same way a man, though he is in possession of thecorrect primary cause, Suchness with permeating force, cannot put an end to his defilements by himself
alone and enter nirvāṇa unless he is provided with coordinating causes, i.e., his encounters with the
Buddhas, Bodhisattvas, or good spiritual friends. Even though coordinating causes from without may
be sufficiently provided, if the pure principle [i.e., Suchness] within is lacking in the force of
permeation, then a man cannot ultimately loathe the suffering of saṃsāra and seek bliss in nirvāṇa.
However, if both the primary and the coordinating causes are sufficiently provided, then because of his
possession of the force of permeation of Suchness from within and the compassionate protection of the
Buddhas and Bodhisattvas from without, he is able to develop a loathing for suffering, to believe thatnirvāṇa is real, and to cultivate his capacity for goodness. (See T 1666:32.578c, 如木中火性是火正因。
若無人知不假方便能自燒木。無有是處。衆生亦爾。雖有正因熏習之力。若不値遇諸佛菩薩善知識等以之爲緣。能自斷煩惱入涅槃者。則無是處。若雖有外緣之力。而內淨法未有熏習力者。亦不能究竟厭生
死苦樂求涅槃。若因緣具足者。所謂自有熏習之力。又爲諸佛菩薩等慈悲願護故。能起厭苦之心。信有涅槃修習善根。以修善根成熟故。)

101
The term “initiated awakening” (始覺) is awakening, or rather the realization of inherent awakening (本覺), thatis initiated and attained through cultivation. Like the firewood in the previous note, inherent awakening cannot be
actualized without a process leading towards the realization of that goal. That process is called initiated awakening.
The pair might also be expressed in translation as original (i.e. inherent or potential) awakening, and originated (i. e.
through cultivation) awakening. See DREITLEIN 2014a, note 16.

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大敎王者。大有三種。一體大。二相大。三用大。
In the King of the Great Teachings there are three kinds of greatness: the greatness of essence, thegreatness of manifestations, and the greatness of functions.102

初體大中又四。一無量無邊諸法差別不增不減體大。二寂靜無雜一味平等不增不減體大。此二法又有二門大。故成四。
In the first, the greatness of essence, there are another four. The first is the greatness of essence,neither increasing nor decreasing, of the differences in the countless and limitless dharmas. The

second is the greatness of essence, neither increasing nor decreasing, of the sameness of the single
taste that is serene and unperturbed.103 These two dharmas both have these two gates, thereby
making four [dharma gates].

相大又四。一如來藏功德相大。二具足性功德相大。此二法又具二門大。故爲四。
The greatness of manifestations also has four [kinds]. The first is the greatness of

manifestations of the virtues of the tathāgatagarbha. The second is the greatness of manifestationsof the virtues of the nature that is fully possessed. These two dharmas both possess these two gates,
thereby making four [dharma gates].

用大又四。一能生一切世間善因果用大。二能生一切出世間善因果用大。此二法又具二門大。故爲四。
The greatness of functions also has four [kinds]. The first is the greatness of functions giving
rise to all mundane positive causes and effects. The second is the greatness of functions giving riseto all transcendent positive causes and effects. These two dharmas both possess these two gates,
thereby making four [dharma gates].

數三種大義各具四大都有十二大。此十二大皆是生滅門法門。約眞如門又具三大義。如是二門大義
能含一切敎法。故曰大敎。此大敎各於(TKZ 4.83)自門得自在故名之王。
Counting the meanings of the three greatnesses, each has a further four greatnesses, making a
total of twelve greatnesses. These twelve greatnesses all belong to the Dharma gate of arising andceasing (saṃsāra). The gate of suchness also has the meanings of the three greatnesses. The
meanings of great in these two gates includes all teachings. Therefore, [the title of the sūtra] has

the [words] Great Teachings. These great teachings are, in each of their gates, fully sovereign, andso they are named kings.

[II.14. The meaning of Encompassing the King of the Great Teachings in the title]
又上攝字流被此大敎王字。攝大敎王者。此有二別。具能所故。能攝大敎王者此經是。所攝大敎王
者二門大乘敎王是。卽是應化身所說大乘敎王一乘經王是。王是自在主宰之義。
Furthermore, [in the title] the earlier word encompassing can be shifted to come before thewords King of the Great Teachings. [The resulting phrase,] Encompassing the King of the Great

Teachings has two distinctions, that of subject and of object. The king of the great teachings that102

See note 19.

These paired names and those in the two following paragraphs are based on the Shi moheyan lun (T1668:32.600b).
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encompasses is this sūtra. The king of the great teachings that is encompassed is the king of theteachings of the two Mahāyāna gates.104 Accordingly, this is the Mahāyāna king of teachings, or

the king of the single-vehicle sūtras, taught by the Nirmāṇakāya (Śākyamuni). King means asovereign ruler.

何故有能攝所攝差別。王之名通大小故。譬如四種輪王及諸粟散王共得王號。然猶尊卑有差。
Why is there this difference of encompasser and encompassed? It is because the word king canbe applied to both greater and lesser [kings]. For example, there are the four kinds of cakravartinkings105 and the many lesser kings [who hold fealty to them]. These are all called kings, butnevertheless there are differences [among them] of high and low.

如是敎王亦復然矣。法身佛所說敎王能攝一切應化身所說敎王。法身所說者此經是也。應化身所說敎王者所謂諸顯敎是。雖云於自乘得王名而望法身自證最勝頂輪王敎猶如粟散王等輪王之所攝。故名攝大敎王。
It is just the same with the King of the Teachings. The King of the Teachings preached by the

Dharmakāya encompasses the “king of the teachings” of all the teachings taught by the

Nirmāṇakāya (Śākyamuni). What is preached by the Dharmakāya is this sūtra. The king of theteachings preached by the Nirmāṇakāya is what we call exoteric Buddhism. Although we say thatour [esoteric] vehicle is called the king, and moreover it is the teachings of the supremeUṣṇīṣacakra King, the self-awakened dharmakāya, in just the same way [as mentioned above] itencompasses the teachings of the cakravartin kings including the many lesser kings. Therefore,[this sūtra] is titled Encompassing the King of the Great Teachings.

若約竪次第有如是淺深差別。若約橫平等悉皆平等平等一。然終不雜亂。
According to the vertical [interpretation emphasizing] a succession [of levels], there aredifferences in shallowness or profundity such as these. According to the horizontal [interpretationemphasizing] identity, all are the same, equal, and one, and ultimately there is no disorder.

又一一經互爲主伴。若擧一門爲主故各得王名。擧主攝伴故。
Furthermore, each of the sūtras can each be either the “master” (of central importance) or the“follower” (of peripheral importance) [relative to the others]. If one gate [taught in a sūtra] istaken up as the “master,” then it may be called a king. This is because taking up [any one sūtra as]
the “master” means that it encompasses [the others] as “followers.”

又若約字門義無有高下淺深。悉皆法曼荼羅法(TKZ 4.84)智印平等無二Again, from the point of view of the meanings of the letter-gates,106 none is higher or lower,
nor is any of them the more shallow or profound. All are the dharma-wisdom-seals (dharmajñānamudrās) of the dharma-maṇḍala, and are equal and nondual.

104

See note 99.

105

The wheel-turning monarchs symbolized by gold (金輪王), silver (銀輪王), copper (銅輪王), and iron wheels (鐵

輪王).
106

Letter-gates, all contain letter a, dharma-wisdom-seals (dharma-jñānamudrās)（ 33 ）

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 ofgathering and holding together.108 For example, it is like stringing together flowers [to make agarland], without any disorder or loss. In the same way, the string of the teachings [a sūtra] canstring together the flowers of men and gods, without any disorder or the loss of any [beings] tothe 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 threads110 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 skillfulmeans form the woof. These are woven together to create the damask, gauze, brocade, andfigured cloth that is the Dharmadhātu Maṇḍala, which adorns the everywhere-pervading bodies ofsamādhi 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 beused to trap birds and fish so to nurture the four great elements (the physical body). Likewise, thethreads of the dharma-wisdom-seals (dharma-jñānamudrās) of the net of the exoteric and esotericteachings can be knotted together to trap the birds and fish of ignorance and the afflictions, so tonurture the [inherent] fourfold dharmakāya in the same way.

[II.16. The words of the title explained as a letter-wheel, etc.][II.16.1. 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 betaught 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 severalof his Dainichikyō kaidai (TKZ 4.9, 21, 46, 62) Kūkai writes, “Sūtra means [a book] pierced and laced [together with acord 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) anddurgati (274) in BUSWELL and LOPEZ 2014.
110

In Chinese 經, which translates sūtra, also means the warp of a fabric.

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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 theTathāgatas Encompassing the Mahāyāna Realization, the Sūtra of the Great] King of the Teachings.
[II.16.2. 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 thethreads 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 fourMāras [this sūtra] is victorious, indomitable, constant, indestructible, firm, and changeless.

Therefore, it is named Vajra.

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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 adhāraṇī.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 thethree [Sanskrit] genders (triliṅga), 115 and so on. These too have uncountable and limitlessmeanings. 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 thesecret name of Lord Mahāvairocana. This is because it is the Vajra-peak116 of Mahāvairocana. Peakmeans 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: 148–155. 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 interpretany of the sūtras. They are: (1) counteracting delusions and (2) revealing excellent qualities, (3) theshallow 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 3.36–37, T AKAGI and DREITLEIN 2010:
86–89). In his Kongō-hannya-haramitsu-kyō kaidai Kūkai used the six compounds to give fuller interpretation of thewords 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). Thisis 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 ）

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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 thetrue 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 [herepresents].

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 isbecause he realizes the truth of perfect peace (nirvāṇa), while also revealing the activities of awrathful 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 ofthe 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 thetitle.

[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 threefamilies 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 hevisualizes 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 isintegration 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.

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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 theywould transcend the pāramitās to become the most honored and supreme among those of the twovehicles 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 theparticles 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 ismade] 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 maindeity. 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 themeanings 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 theword Tathāgatas.

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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 thesamaya-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 thewords 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 (AllAims 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 thefirst 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 five-stage 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).

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 38.
119

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.
120

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 T AKAGI and DREITLEIN
2010: 362.

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An Annotated Translation of Kūkai’s Kongōchōgyō kaidai（Thomas Eijō Dreitlein）

cultivating bodhicitta; third, perfecting the vajra-mind; fourth, attaining the vajra-

body; 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 Maṇḍala123 with thirty-seven[deities]. The āryas of this assembly all abide in a pāramitā-form.124 This explains indetail 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 thirty-

seven [deities]. The āryas of this assembly are depicted within vajras, each forminga samādhi-mudrā. This explains in detail the rites for [having disciples] enter themaṇḍala, and [how to] make the minds of disciples fit [to receive the practice, howto] 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 thecultivation of the four immeasurables,128 and the three gates of liberation.129

122
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 themethod for rapidly realizing the bodhisattva bhūmis and the stage of the buddhas.
123This maṇḍala corresponds to the Samaya Assembly (三昧耶會) of the nine-assembly Vajradhātu Maṇḍala and is asamaya-maṇḍala. For further details see GIEBEL (1995: 132–134).

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.
Instead of “explains the four methods” (說四種法) the Shibahui zhigui (T 869:18.284c) has “explains the rites ofsubjugating, summoning, destroying, pacifying, and so on” (說敬愛鉤召降伏息災等儀軌). The four kinds of eyescorrespond to these four kinds of esoteric practice. Yūkai in the Kongōchōgyō kaidai shō (NDZ 32.112a) gives the fourkinds of eyes as joyful eyes (歡喜眼) corresponding to subjugating (vaśīkaraṇa), blazing eyes (熾盛眼) corresponding tosummoning (ākarṣaṇa), wrathful eyes (忿怒眼) corresponding to destroying (abhicāraka), and benevolent eyes (慈眼)corresponding to pacifying (śāntika). HORIUCHI (§§365–370) gives the Sanskrit for these four eyes as vajra-dṛṣṭi, dīptadṛṣṭi, krodha-dṛṣṭi, and maitrī-dṛṣṭi.
125

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: 135–136).
127

See the entries for four absorptions (1068) and dhyāna (256–257) in BUSWELL and LOPEZ 2014.

The four immeasurable mental states are goodwill (maitrī), compassion (karuṇā), sympathetic joy (muditā), andequanimity (upekṣā). See the entries for four boundless states/immeasurables (1069), apramāṇa (59), and brahmavihāra(143) in BUSWELL and LOPEZ 2014.
128

129
The three gates of liberation are emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita). See
the entries for vimokṣamukha (972–973) and three gates to deliverance (1067) in BUSWELL and LOPEZ 2014.

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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 theTathāgatas,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 theseventeen 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 thesamādhi 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 methodsof Mahoṣṇīṣa, Tejorāśyuṣṇīṣa, and Ekākṣaroṣṇīṣacakra, and so on are explained in this chapter.137

130This 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: 136–137).
131

Reading 互 as 爲弟子 according to the Taishō edition.

The Taishō edition of the Shibahui zhigui (T 869:18.285a) adds here, “and teaches the methods of the four kindsof secret offering,” (說四種祕密供養法).
132

133
This corresponds to the Four-seal Assembly (四印會) of the nine-assembly Vajradhātu Maṇḍala. For further
details see GIEBEL (1995: 137–138).

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: 139–140).
136
According to Yūkai in the Kongōchōgyō kaidai shō (NDZ 32.114b), the seventeen deities are Mahāvairocana, theFour Buddhas, the Eight Offering Goddesses, and the Four Gathering Bodhisattvas. In the case of Vajrasattva theseventeen 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, theEight 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, “Themantras and mudrās of Mahoṣṇīṣa and Tejorāśyuṣṇīṣa are explained here, which may also be applied to the method ofEkākṣaroṣṇīṣacakra,” (此中說大佛頂及光聚佛頂眞言及契亦通一字頂輪法).

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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 methodsof 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 ofĀkāśagarbha 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 [inVajra] 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 thatall dharmas have words and speech (vāc). Furthermore, the profound meaning of the letter [va] isthat because one enters the gate of the letter a [of the nonarising of all dharmas,] all language isungraspable.140 Furthermore, [because the letter va is the first letter of Vajraśekhara] it is thesound 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 soon up to 1,000 names (sounds) are generated. At the beginning of the kalpa there were 1,000138

Kūkai mentions these six maṇḍalas in his Hokkekyō shaku (TKZ 4.208).

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: 128–197, also 382–383).
139

140
Kūkai often repeats his idea that the profound meaning (字義) of a given Sanskrit letter is made with the additionof 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 profoundmeaning 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 abbreviatedlist of the fifty letters beginning with: (see also the full list of letters in T AKAGI and DREITLEIN 2010: 292–299)
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 isthat the movement (gati) of all dharmas is ungraspable, therefore … (continues with the rest of theletters)

141
These are the twelve vowels of Sanskrit. In the Hokkekyō shaku (TKZ 4.202) Kūkai writes of the letter sa, “Thissingle 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, T AKAGI 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。

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names, but today there are only these twelve words (sounds). The twelve sounds [derived fromthe 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 femininesounds. 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 areka, kā, ki, kī, ku, kū, ke, kai, ko, kau, kaṃ, kaḥ. The above twelve letters are the vowel transformationsof 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 2.322–323):

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). Eachletter 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 areinfinite 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 diacriticalmarks 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, forexample (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 theletter aḥ, know that it is the attainment of great nirvāṇa. If you see the letter āḥ, know that it is thepower 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 skillfulmeans 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 (T1796:39.754c-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。

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produced. In just the same way, the blending of wisdom and meditation produces the fruit ofbuddhahood.

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] thegods, men, and animals, whether large or small in body, without exception, are produced andsupported 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 sowould this be true of the other minor mountains? Sentient beings with large bodies are just thesame.

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 isbecause 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 ofthese 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 theother 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 morethan 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 32.121b) 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 isusually 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 thebodhicitta of all the tathāgatas. He is the ancestral teacher of all the tathāgatas. For these reasons all thetathāgatas 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 “themost 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.

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142(i.e. bodhicitta) as the source, the thirty-seven deities, the fourfold dharmakāya, and so on arebrought forth. His master is called Vairocana Buddha. Therefore, in this assembly (theSarvatathāgatatattvasaṃgraha), the bīja and heart (hṛdaya) mantra of this deity (Vairocana) is theletter 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 thefirst 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 theparticular names. Vajra-realm [in Chinese] is written in Sanskrit as vajradhātu. 149 Vajra istranslated [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 ofbody 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, andpurity, 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.

The Siddham script in TKZ reading *vajradhatu (向忝盺加) seems to be corrupted, and has been adjusted here to
vajradhātu.
149

150
The bodies of ordinary beings are the accumulation of the five aggregates, but a vajra-body is the accumulationof the following factors.

151
The five are śīla-samādhi-prajñā-vimukti-vimuktijñānadarśana, or morality, meditation, wisdom, liberation, and theknowledge of liberation. In the Sarvatathāgatatattvasaṃgraha, Mahāvairocana bestows these five virtues on Vajrapāṇi (T
865:18.208c).
152

See note 85.

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awakening(bodhipakṣyadharma), 153 and(āveṇikabuddhadharma).

154

the

eighteenuniqueaspectsofabuddhaIn this way, infinite dharmas form the essence of the Buddha, andtherefore 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 theTathāgata’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 arealm.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 fourmaṇḍalas], 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 dharma-maṇḍala. 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 thatreason 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 tounobstructed 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

153

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: 1092.

2014.

The ten worlds or realms are those of the (1) gods, (2 humans, (3) asuras, (4) animals, (5) pretas, (6) beings inhell, (7) śrāvakas, (8) pratyekabuddhas, (9) bodhisattvas, and (10) buddhas. See the entry for ten realms of reality[dharmadhātu] in BUSWELL and LOPEZ 2014: 1085–1086.
155

156

This interpretation is based on Yūkai’s Kongōchōgyō kaidai shō (NDZ 32.126a–b).

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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
NDZ
T
TKZ
ZSZ

Kōbō Daishi zenshū (弘法大師全集)
Nihon daizōkyō (日本大藏經)Taishō shinshū daizōkyō (大正新脩大藏經)

Teihon Kōbō Daishi zenshū (定本弘法大師全集)

Zoku Shingon-shū zensho (續眞言宗全書)

References
BUSWELL, Robert E. Jr. and LOPEZ, Donald S. Jr. 2014. The Princeton Dictionary of Buddhism.
Princeton: Princeton University Press.

DREITLEIN, Thomas Eijō 2011. “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 (216–170).

——— 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
(260–226).

——— 2014b. “An Annotated Translation of Kūkai’s Dainichikyō kaidai (Shujō kyōmei).” Journal of
Kōyasan University (Kōyasan Daigaku Ronsō), 49: 65–87.

——— 2015. “An Annotated Translation of Kūkai’s Hokkekyō kaidai (Jūen shōkai).” Journal of
Kōyasan University (Kōyasan Daigaku Ronsō), 50: 1–41.

——— 2016. “An Annotated Translation of Kūkai’s Bonmōkyō kaidai.” The Annual Bulletin of theEsoteric Buddhist Society (Mikkyō Gakkai hō), 53: 472–426 (reverse numbered).

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GIEBEL, Rolf W. 1995. “The Chin-kang-ting yü-ch’ieh shih-pa-hui chih-kuei: An AnnotatedTranslation.” Journal of Naritasan Institute for Buddhist Studies, 18: 107–201. (translation of T
869)

HAKEDA, Yoshito 1972. Kūkai: Major Works. New York: Columbia University Press.
——— 2006. The Awakening of Faith. New York: Columbia University Press.
NAKAMURA, Honnen (中村本然) 2007. “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: 1–18.

REEVES, Gene 2008. The Lotus Sutra. Boston: Wisdom Publications.
TAKAGI, Shingen and DREITLEIN, Thomas Eijō 2010. Kūkai on the Philosophy of Language. Tokyo:
Keio University Press.

WATSON, Burton 1968. 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 3.73–110, 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 5.99–113, 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 4.217–230, by Kūkai.
Buddhabhūmisūtra-śāstra. Chinese translation: Fodi jing lun 佛地經論, T 1530:26, trans. Xuanzang(玄奘), 649–650.

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 ）

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theofseventhfascicle

Mahāvairocanābhisaṃbodhi-sūtra), T 1797:39, by the Silla monk Bulgasaui (不可思議).

138

the

Dainichikyō kaidai 大日經開題 (On the Title of the Mahāvairocana-sūtra), TKZ 4.1–63, 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 andBianji (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 theSecret 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. 785–805?,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 2.1–326, 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 3.1–13, by Kūkai.
Hizō hōyaku 祕藏寶鑰 (Jeweled Key to the Secret Treasury), TKZ 3.111–176, by Kūkai.
Hokkekyō kaidai 法華經開題 (On the Title of the Lotus Sūtra), TKZ 4.155–196, by Kūkai, three
versions.

Hokkekyō shaku 法華經釋 (Commentary on the Lotus Sūtra), TKZ 4.199–209, by Kūkai.
Kongōchōgyō kaidai 金剛頂經開題 (On the Title of the Vajraśekhara-sutra), TKZ 4.65–92, by Kūkai.
Kongōchōgyō kaidai kanchū 金剛頂經開題勘註, ZSZ 7.3–18 (Notes on the Kongōchōgyō kaidai), by
Dōhan (道範, 1184–1252).

Kongōchōgyō kaidai mondai 金剛頂經開題問題, ZSZ 7.43–65 (Questions on the Kongōchōgyō kaidai),by Yūkai (宥快, 1345–1416), 1416.

Kongōchōgyō kaidai shō 金剛頂經開題鈔, NDZ 32:6–129 (Commentary on the Kongōchōgyō kaidai), by
Yūkai (宥快, 1345–1416), 1414.

Kongō-hannya-haramitsu-kyō kaidai 金剛般若波羅蜜經開題 (On the Title of the Diamond Sūtra), TKZ
4.253–268, by Kūkai.

Kyōōkyō kaidai 敎王經開題 (On the Title of the King of Teachings Sūtra), TKZ 4.95–105, by Kūkai.

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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 toTruth), 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 ofthe 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

Attainmentof

Buddhahood,

full

title:

Mahāvairocanābhisaṃbodhi-

vikurvitādhiṣṭhāna-vaipulya-sūtrendra-rāja), T 848:18, trans. Śubhakarasiṃha and Yixing (一行), 724–725.

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 4.109–118, by Kūkai, three versions.

Shō-ji-jissō gi 聲字實相義, TKZ 3.33–49 (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),apartialtranslation

of

the

Sarvatathāgatatattvasaṃgraha, in three fascicles), T 865:18, trans. Amoghavajra, 753. Notethat 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.

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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 3.15–31, by Kūkai.
Vajrasamādhi-sūtra. Chinese translation: Jin’gang sanmei jing 金剛三昧經, T 273:9, trans. unknown(Northern Liang, 397–439).
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.

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