高野山大学密教文化研究所紀要

第 28 号

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An Annotated Translation of
Kūkai’s Sanmayakai jo,
Including the Himitsu sanmaya bukkai gi
Thomas Eijō Dreitlein
1. Introduction
Kūkai (空海, 774–835) is said to have composed his Sanmayakai jo (三昧耶戒序, Introduction to the

Samaya Commitments) sometime before he gave those samaya commitments and abhiṣeka to theretired Emperor Heizei, most likely in 822 and perhaps at the Shingon-in of Tōdai-ji temple.1

Nearly all premodern editions of the Sanmayakai jo have that text immediately followed by the

Himitsu sanmaya bukkai gi ( 祕 密 三 昧 耶 佛 戒 儀 , TKZ 5.161–176, Rite of the Secret Samaya

Commitments of a Buddha),2 a text giving material for a ritual to be used for bestowing the samaya
commitments. Since these two texts are always traditionally linked, they are translated togetherhere.

2. The samaya commitments
The samaya commitments ( 三 昧 耶戒 ) are a set of moral commitments unique to esoteric

Buddhism, and are as fundamental and indispensible to the esoteric Buddhism of the

Mahāvairocanābhisaṃbodhi-sūtra and Sarvatathāgatatattvasaṃgraha as abhiṣeka itself. Kūkai

describes them in this text by saying, “The samaya commitments of a buddha that will now begiven are the moral precepts of the mantra and maṇḍala teachings preached by the svabhāvakāyadharmakāya Mahāvairocana.”3

The samaya commitments are given immediately before abhiṣeka is received.4 This was also thecase for Kūkai when he received abhiṣeka from Huiguo in Chang’an. He explains in his Shōrai
mokuroku:5

1
On the date of the Sanmayakai jo, TAKAGI writes (TKZ 5.344) that “regarding the time that the Sanmayakai jo itself
was composed, further studies are required regarding its relationship with the Jūjūshin ron and so on.”2
Of the premodern editions of Sanmayakai jo listed in TKZ 5.347–350, only one does not include the Himitsu
sanmaya bukkai gi. TAKAGI Shingen writes (TKZ 5.350), “Except for the first manuscript, all the manuscripts and printed
versions [of the Sanmayakai jo] include the Himitsu sanmaya bukkai gi. This indicates that the two were treated as a set(一具) since ancient times.”3

Sanmayakai jo, §I.1.9.

Many ritual manuals call for this. For example, the Shouhu guojiezhu tuoluoni jing (T 997:19.567b) has, “The ācārya
first gives to those entering the maṇḍala the samaya commitments. After that, he gives the abhiṣeka. When the abhiṣeka
is finished, then he gives instruction in the mantra recitation,” (其阿闍梨爲入壇者。先當授與三昧耶戒以爲先導。然後灌
頂既灌頂已。然後敎其念誦眞言).
4

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

By good fortune, I encountered the ācārya of Qinglong-si monastery, who would later grantme abhiṣeka. His Dharma-name was Master Huiguo, and he became my master. … He
transmitted to me the bodhicitta-raising commitments, and permitted me to enter the hall ofabhiṣeka.6 I was anointed with the abhiṣeka for receiving a deity’s mantra several times, andformally received the status of ācārya once. I approached him reverently to study what I had

not studied before, and I prostrated myself to him to hear what I had not heard before. With
great good fortune, and thanks to His Majesty’s benevolence and Master Huiguo’s kindness

and compassion, I studied the major practices of the two maṇḍalas and learned the yogas of
all the maṇḍala deities.

After receiving the samaya commitments, Kūkai then went on to receive from Huiguo anabhiṣeka7 for allowing the practice of a single deity of the Mahākaruṇāgarbhodbhava Maṇḍala in
the first third of the sixth month of 805, a similar abhiṣeka of the Vajradhātu Maṇḍala in the first

third of the seventh month, and the abhiṣeka of full Dharmā transmission8 in the first third of theeighth month. Kūkai explains in Shōrai mokuroku,9In the early part of the sixth month [of 805], I received an abhiṣeka permitting the study oftheesoteric

Dharma.

On

that

day,

I

faced

the

mahā-maṇḍala

of

the

Mahākaruṇāgarbhodbhava. In accordance with the teachings, [blindfolded] I threw a flower
onto the maṇḍala altar that by chance landed on the body of the tathāgata Vairocana in the

The Guanzizai pusa Ruyilun yujia (T 1086:20.207a) has, “Having entered [the maṇḍala to receive] the samaya
commitments, [the disciple then] receives abhiṣeka from the master. When he has received the seal of abhiṣeka,accomplishment will not be long in coming,” (曾入三昧耶
從師獲灌頂
既蒙印可已
不久當成就).
Kūkai also writes (TKZ 8.194) that “in the early fall of 816 I led some noted monks into the Vajra Hall at Takao andgave them the samaya commitments, and then anointed them with the abhiṣeka of the two maṇḍalas,” (弘仁七年孟秋率
諸名僧於高雄金剛道場授三昧耶戒沐兩部灌頂).
5
TKZ 1.3, TAKAGI and DREITLEIN 2010: 200–202. 幸遇靑龍寺灌頂阿闍梨法號惠果和尚以爲師主。…授我以發菩提心戒
許我以入灌頂道場。沐受明灌頂再三焉。受阿闍梨位一度也。肘行膝歩學未學稽首接足聞不聞。幸賴國家之大造大師之慈
悲學兩部之大法習諸尊之瑜伽。
6
Kūkai does not give the date of his reception of the bodhicitta-raising commitments (發菩提心戒) in the Shōrai
mokuroku, nor are the commitments mentioned in the subsequent passage concerning the three kinds of abhiṣeka hereceived (see above). However, on the basis of later Shingon practice it may be assumed that he received the samaya
commitments at least once in the sixth month of 805 immediately before receiving the first abhiṣeka, and possibly
before each of the following abhiṣeka in the seventh and eighth months. Kūkai gives the specific date he received thesamaya commitments before the abhiṣeka in the sixth month in his Daijō Tennō no kanjō no mon (TKZ 5.17):

去大唐貞元廿二年日本延曆廿四年六月十三日。於長安城靑龍寺東塔院灌頂道場受持諸佛三昧耶戒授五部灌頂荷兩部曼荼羅。負一百餘部金剛一乘敎。
On this past thirteenth day of the sixth month of 805, at the Abhiṣeka Hall of the Dongta-yuan of
Qinglong-si monastery in Chang’an, I received the samaya commitments of the buddhas and the fivepart abhiṣeka. I received the twofold maṇḍalas, and was given more than a hundred [ritual manuals] of
the Vajra single-vehicle teaching.

Note that 六月上旬 “early part of the sixth month” in the next quote above from the Shōrai mokuroku would normallybe during the period from the first through the tenth day of a lunar month.

7
In Shōrai mokuroku (TKZ 1.35) Kūkai calls this gakuhō kanjō (學法灌頂), which probably corresponds to the jumyō
kanjō (受明灌頂) of subsequent Shingon practice.

8
In Shōrai mokuroku (TKZ 1.36) Kūkai calls this denbō ajari-i no kanjō (傳法阿闍梨位之灌頂), which probably
corresponds to the denbō kanjō (傳法灌頂) of subsequent Shingon practice signifying the full transmission of bothmaṇḍalas.

9
TKZ 1.35–36, TAKAGI and DREITLEIN 2010: 222–224. 六月上旬入學法灌頂壇。是日臨大悲胎藏大曼陁羅依法抛花偶然
著中台毗盧遮那如來身上。阿闍梨讚曰。不可思議不可思議。再三讚歎。卽沐五部灌頂受三密加持。從此以後受胎藏之梵
字儀軌學諸尊之瑜伽觀智。七月上旬更臨金剛界大曼荼羅重受五部灌頂。亦抛花得毗盧遮那。和尚驚歎如前。八月上旬亦
受傳法阿闍梨位之灌頂。

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very center. Ācārya Huiguo praised this, saying, “How marvelous, how marvelous!” He
repeated this praise a second and a third time. I was then anointed [received abhiṣeka] withwaters of the five buddhas from the five altar vessels, and received the adhiṣṭhāna of thethree mysteries. I subsequently received for the Mahākaruṇāgarbhodbhava maṇḍala theritual manuals written in Sanskrit, and studied the yogas for attaining the wisdom of thevarious deities. In the early part of the seventh month, I furthermore faced the mahāmaṇḍala of the Vajradhātu, and again received the abhiṣeka of the five buddhas from the fivealtar vessels. I again threw a flower that landed on Vairocana. The master was amazed, andpraised this as before. In the early part of the eighth month, I further received the abhiṣeka
as an ācārya with Dharma transmission.

Although Kūkai did not record the actual content of the samaya commitments he received from

Huiguo, the Mahāvairocanābhisaṃbodhi-sūtra explains the four root samaya commitments as notabandoning the Dharma, not abandoning bodhicitta, not holding back teachings, and not doing
anything that is not beneficial to beings.10 These four are also central to the Himitsu sanmaya

bukkai gi (§II.12.5), and may be assumed to be the samaya commitments Kūkai received.

Kūkai never intended the esoteric samaya commitments to replace the exoteric Vinaya andbodhisattva precepts in any way.11 The esoteric samaya commitments are an additional layer ofpractice added on to those exoteric precepts.12 Kūkai noted his attitude toward keeping both the

exoteric and esoteric precepts in his last testament of 813 to his students.13

You must strictly keep both sets of moral precepts, the exoteric and the esoteric, purely andwithout fail. Do not violate them. The exoteric precepts are the triple refuge, the five
precepts, the śrāvaka and bodhisattva precepts, and so on. Each of the fourfold assembly14

has its particular root precepts. The esoteric precepts are called the samaya commitments.
They are also called the commitments of a buddha. They are also called the commitments forraising bodhicitta. They are also called the unconditioned commitments, and so on. The tenpaths of wholesome conduct are the root.15 The ten consist of three for body, four for speech,

and three for mind. Returning from the branches to the root, the single mind is the root. The

10

T 848:18.12b, also see note 236.

The intention seen in the imported esoteric manuals or texts also has the samaya commitments as an addition to
the exoteric precepts and not a replacement of them. For example, the Foshuo qijuzhi fomu Zhunti daming tuoluoni jing,guangxing fa fu (T 1075:20.173a) has:11

若有苾芻苾芻尼鄔波索迦鄔波斯迦。發菩提心行菩薩行。求速出離生死者。先須入三摩耶灌頂道場。受
持禁戒堅固不退。愛樂大乘菩薩戒行。
If a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā raises bodhicitta, practices the bodhisattva practice, and seeks
for swift liberation from saṃsāra, then they must first enter the bodhimaṇḍa [to receive] the samaya
commitments and abhiṣeka, keep the moral precepts firmly and without backsliding, and delight in the
moral precepts and practices of the Mahāyāna bodhisattvas.

12
Regarding the Hīnayāna Vinaya, Kūkai might have liked to establish the Mūlasarvāstivāda Vinaya that
Amoghavajra received from Vajrabodhi in place of the Dharmagupta Vinaya, but never intended Vinaya to be done
away with. At any rate, his students received the Dharmagupta Vinaya at Tōdai-ji temple, as did Kūkai himself.

13
In Kōnin yuikai (TKZ 7.392–393, see also HAKEDA 1972: 94–95), a text sometimes considered apocryphal. 必須顯密
二戒堅固受持淸淨莫犯。所謂顯戒者三歸五戒及聲聞菩薩等戒。四衆各有本戒。密戒者所謂三昧耶戒。亦名佛戒。亦名發
菩提心戒。亦名無爲戒等。如是諸戒十善爲本。所謂十善者身三語四意三也。攝末歸本一心爲本。一心之性與佛無異。我心衆生心佛心三無差別。…若故犯者非佛弟子。…非我弟子。我亦非彼師。
14
15

The bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, or monks, nuns, laymen, and laywomen.
The daśakuśalakarmapatha, see Sanmayakai jo §III.1.1, and note 144.

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

nature of the single mind is no different from that of the Buddha. My mind, the minds ofbeings, and the mind of the Buddha: these three are inseparable.16 … If you purposefully

violate [any of these precepts], then you are no longer a disciple of the Buddha. … You are
no longer my disciple, and I am no longer your teacher.

Kūkai intends that each of the fourfold assembly keeps its own particular exoteric moral precepts.
Those following the esoteric path will receive additional commitments based on the ten paths ofwholesome conduct. The practice of these commitments, indispensible to the practitioner of
esoteric Buddhism, can bring one to a state of identity with the Buddha and all beings accordingto Kūkai.

3. Outline of the Sanmayakai jo
The Sanmayakai jo is a text deeply influenced by and indebted to the Putixin lun. In outlining thevarious teachings in the world, the Putixin lun has a general approach covering worldly beings,
the non-Buddhists, the two vehicles, and exoteric Mahāyāna without mentioning specific schools.

Kūkai refines that presentation to mention some characteristics of the ten abodes of mind, whichis to say the kinds of teachings known in early ninth century East Asia. In total, the ten abodes ofmind are mentioned in three separate sections of the Sanmayakai jo (§I.1, II.3.1, and III.2.1),
indicating that it is a major underpinning of the teachings of this text.

Kūkai begins the Sanmayakai jo by saying that just as there are “many kinds of medicine totreat the many kinds of illness,” there are many kinds of Buddhist teachings. He follows this bybriefly presenting eight Dharma gates, which are his ten abodes of mind,17 as the basic categoriesof those many kinds of teachings (§I).

Where the Putixin lun gives three approaches to bodhicitta—through the cultivation of vows

(great compassion), ultimate truth, and samādhi—Kūkai uses a double layered approach. He first

explains the four mental states or “thoughts” necessary for receiving the samaya commitments:
the mind of faith, the mind of great compassion (or the cultivation of vows), the mind of ultimate

truth, and the thought of bodhi (bodhicitta, §II). In explaining the fourth requirement of bodhicitta,
he again uses the three approaches of the Putixin lun, as will be described below.

The mind of faith here is a preparatory state, of which Kūkai says “give rise to this mind to

make your resolution firm and irreversible” (§II.1). The mind of great compassion is exclusive to
Mahāyāna, and is based on seeing beings “exactly as one’s own body.” Kūkai introduces here theconcept of the four kindnesses received from all beings at some point in time and the wish to

repay it leading to great compassion (§II.2). For the mind of ultimate truth, or the “mind of

16

17

4

Kūkai says in Kan’en no sho (TKZ 8.175, TAKAGI and DREITLEIN 2010: 316):和尚吿曰。若知自心卽知佛心。知佛心卽知衆生心。知三心平等卽名大覺。
Master Huiguo told me, “If you know your own mind [just as it really is], you know the Buddha’s mind.
If you know the Buddha’s mind you know the minds of all beings. Knowing the identity of these threeminds is called great awakening.”

Leaving out the first abode and combining the śrāvaka and pratyekabuddha paths into one Dharma gate.

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profound insight (prajñā),” differentiating among the various Dharma gates is necessary, andKūkai here again brings up the eight Dharma gates he mentioned previously (§II.3).18

Kūkai then differentiates two kinds of bodhicitta (§II.4). The first is the mind or thought that is

the subject or “actor” of the aspiration to attain bodhi (bodhicitta interpreted as “the thought that
aspires to attain bodhi”). It is the mind that wishes to “rapidly return home to our [original] state
adorned with inherent awakening” (§II.4.1). The second is the object of that aspiration, or whatthat aspiration aims at, which is the realization of the inherently awakened (but still obscured)
mind (bodhicitta interpreted as “the mind that is bodhi”). Kūkai writes (§II.4.2),

The [inherently awakened] mind that is aspired to is, in other words, the inexhaustiblyadorned body of the Vajradhātu. Mahāvairocana’s fourfold dharmakāya and the fourmaṇḍalas are originally and equally possessed by all beings. However, because [the minds ofthose beings] are covered over by the five obstructions and clouded by the three (coarse,
fine, and extremely fine) delusions they cannot realize this.

To uncover this inherently awakened mind, the specific and unique practices of esoteric
Buddhism, such as the moon disc visualization, mantras, and so on are recommended (§II.4.3). If
beings can practice these,then [they will know] the light of Mahāvairocana as vast as the dharmadhātu. The

obstructions caused by ignorance will immediately revert to the ocean of mind. Ignorance
immediately transforms into wisdom, and poison instantly becomes medicine.

Further explaining the fourth mental state of bodhicitta necessary for receiving the samaya

commitments (§III), Kūkai makes use of the previously mentioned three approaches to bodhicitta

given in the Putixin lun, which says,19Long ago when the buddhas and bodhisattvas were in the causal stage they raised this mind
(bodhicitta). They took [the practices of] ultimate truth (paramārtha), the cultivation of vows(praṇidhāna), and samādhi as their precepts. Until they attained buddhahood they did notforget them even for a moment.

Great compassion (corresponding to the cultivation of vows) and ultimate truth have already been
discussed once in the text as part of the four mental states or thoughts necessary for receiving thesamaya commitments, and Kūkai explains them again now in more detail, changing the sequenceof the Putixin lun to discuss the cultivation of vows before ultimate truth, as he did previously.

Kūkai explains the cultivation of vows (great compassion) in terms of the four kindnesses andidentifying with others, using the framework of the ten paths of wholesome conduct, beginningwith “See all beings as just like your own body or [those who have shown you] the fourkindnesses. For that reason, you dare not destroy their bodies or lives.” The cultivation of vows is
a moral approach to bodhicitta that relies on moral precepts and ethical practices (§III.1).

18This time the first abode of mind is included, and the śrāvaka and pratyekabuddha paths and the Faxiang and
Sanlun paths respectively are combined.
19

T 1665:32.572c. The Putixin lun discusses ultimate truth before the cultivation of vows, reversed in Sanmayakai jo.

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

He explains the realization of ultimate truth, or profound insight (prajñā), as seeing that the

exoteric abodes of mind are not absolute but relative conditioned states. With the right conditions
beings can be led to the next abode sequentially. The realization of ultimate truth here is ananalytical approach to causation (§III.2).

Neither of the first two approaches belong to esoteric Buddhism specifically, but the third

approach to bodhicitta through samādhi is thoroughly esoteric in its Putixin lun presentation, whichsays,20

However, only in the mantra method can buddhahood be perfected immediately and in thisbody, therefore this method of samādhi is taught. In the various [exoteric] teachings this[method of samādhi] is omitted, and not written down.21

Kūkai does not give any details here for the third approach to bodhicitta, the practice of esotericsamādhi. This is natural, since such practices would be given in the full detail they require after
the samaya commitments and abhiṣeka had been received, certainly not at the same time as thecommitments themselves. One would expect that such an explanation of the details of various

meditation practices would not be part of an introduction to the samaya commitments, and that asolid discussion of the more general first two approaches to bodhicitta would be emphasized, andthat is exactly what the Sanmayakai jo does.22 The Sanmayakai jo ends with the words “these are
the secret samaya commitments of a buddha” apparently leading into a ritual perhaps like what isgiven in the Himitsu sanmaya bukkai gi.

4. Outline of the Himitsu sanmaya bukkai gi
The Himitsu sanmaya bukkai gi is a manual providing material to be used for a ritual bestowing thesamaya commitments on a practitioner. It consists of both apparently original material andextensive quoted or paraphrased material from the first half of the Wuwei sanzang chanyao and theShou putixin jie yi, two ritual manuals on the giving of esoteric precepts imported by Kūkai andlisted in Shōrai mokuroku, as well as much material from the Darijing shu and the
Mahāvairocanābhisaṃbodhi-sūtra. Like the Wuwei sanzang chanyao it follows the format of an

exoteric Vinaya ritual, and also includes the five mantras from the Shou putixin jie yi. The

centerpiece of the Himitsu sanmaya bukkai gi is the four pārājikas (or “expulsion offenses,” a termprobably used in this context to indicate that they are the most serious offenses a bodhisattva
could commit) from the Mahāvairocanābhisaṃbodhi-sūtra and Darijing shu. These four pārājikas are
not given in either of the other two ritual manuals.

As in the Sanmayakai jo, the Himitsu sanmaya bukkai gi begins with an explanation of how thebuddhas out of compassion instruct suffering beings in many ways according to their capacities,

saying that “because they wish to guide those of both sharp and dull roots, they provide many
20
21

T 1665:32.572b. 惟眞言法中卽身成佛故是說三摩地法。於諸敎中闕而不書。

Quoted by Kūkai in Sokushin jōbutsu gi (TKZ 3.18, TAKAGI and DREITLEIN 2010: 34–35).

The Putixin lun gives details in this regard on the moon-disc meditation, meditation on the letter a, and the fivestage meditation (also quoted in full in Kūkai’s Hizō hōyaku, TKZ 3. 169–174, see HAKEDA 1972: 218–222 with omissions
in that translation).
22

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Dharma gates, both immediate and gradual” (§I.1). The text then moves to the topic of bodhicitta,
first giving vows that correspond to the aspiration to bodhi, and then saying “What we callbodhicitta is the pure dharmakāya of the buddhas. It is also the root of the defiled and pure mindsof beings” (§I.2), corresponding to the inherently awakened mind. However, sentient beings andthe buddhas, although intrinsically identical, are different in their awareness. The text explains,“Mental confusion and cyclical existence are called the defiled body of beings. Awakening andrealization are called the pure dharmakāya of the buddhas.” Nevertheless, “dharmakāya is notapart from the world of beings, and the world of beings is not apart from dharmakāya. The worldof beings is itself dharmakāya, and dharmakāya is itself the world of beings.”23 The text then gives
two contemplations on bodhicitta, one on identity with the buddhas, and the second oncompassion for suffering beings.

After that introduction comes the main body of the text, a ritual for receiving the samaya

commitments that generally follows the first half of the Wuwei sanzang chanyao that deals withbestowing moral precepts, and also follows the Shou putixin jie yi. The sequence given is
invocation and prostration to the buddhas (§II.1), offerings (§II.2), repentance (§II.3), the triple
refuge (§II.4), and raising bodhicitta (§II.5). These are accompanied by the five mantras of theShou putixin jie yi, and are also the first five sections in the Wuwei sanzang chanyao. After that, therecipient is questioned as to his intent to uphold the commitments (§II.6), the buddhas are asked
to be the preceptors (§II.7), four bodhisattvas are asked to function as mentors (§II.8), and threebodhisattvas are asked to serve as instructors (§II.9). These sections imitate the Vinaya ritual with

its various offices, and correspond to the sixth and seventh sections of the Wuwei sanzang chanyao
with a number of additions. The next section gives the karman or proceedings for the ritual(§II.10), and then there is the statement that the precepts have been received (§II.11), drawing on
the eighth and ninth sections of the Wuwei sanzang chanyao.

Following that is an explanation of the specific content of the precepts or commitments alreadyreceived (§II.12). First, the four means of benefitting others are given (§II.12.1) quoted from thetenth section of the Wuwei sanzang chanyao. Then four obstructions are taught (§II.12.2), and thenthe four deportments (§II.12.3). After that the four bodhicitta commitments from the
Mahāvairocanābhisaṃbodhi-sūtra24 are given (§II.12.4), and expressed in Vinaya terms as fourpārājikas. After the four pārājikas come ten major precepts, which may be said to be expansions of
the four pārājikas (§II.12.5), taken from the eleventh and last section of the first half of the Wuwei

sanzang chanyao.25

The text ends with the statement that the Jewel of Dharma has been passed on to the recipient,

who is exhorted to act “exactly as the Buddha did when he was in the world with no difference.

23
This passage is reminiscent of “my mind, the minds of beings, and the mind of the Buddha: these three are
inseparable” in the Kōnin yuikai (TKZ 7.392), see above notes 14 and 17.

24
T 848:18.12b, see note 236. The text quotes at length from the Darijing shu (T 1796:39.671a–672a). The use of theterm pārājika for these commitments also seems to come from that section of the Darijing shu.

25
The ten major precepts of the Wuwei sanzang chanyao are different from the ten major precepts of the Darijing shu(T 1796:39.757b–758a, see note 245) and from the ten major precepts of the Brahma Net Sūtra.

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201

An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

You are now a true disciple of the Buddha. Now you must take your place as a buddha” (§II.13).

Here the significance of the title, Rite of the Secret Samaya Commitments of a Buddha, becomes

clear. These commitments are to be followed by those on the esoteric path to buddhahood.
5. Authenticity of the Himitsu sanmaya bukkai gi

The Himitsu sanmaya bukkai gi is not known to have ever been transmitted apart from theSanmayakai jo. The title of the work as it follows the Sanmayakai jo, however, is not consistently
given as Himitsu sanmaya bukkai gi, but also as Ju bodaishinkai mon (受菩提心戒文, Text for

Receiving the Bodhicitta Commitments) and so on. In some cases the work is not given a title at all

and simply appended to the Sanmayakai jo. The editors of TKZ have separated the two texts in that
edition and indicate their lack of confidence in the authenticity of the Himitsu sanmaya bukkai gi,
while HASE Hōshu in KZ accepts its authenticity, as have many other scholars (TOMABECHI 1989:

27–28). The current academic trend, however, is to treat the Himitsu sanmaya bukkai gi as notamong the authentic texts of Kūkai. On the authenticity of the Himitsu sanmaya bukkai gi, TAKAGI

Shingen writes,26

Even if the Himitsu sanmaya bukkai gi, which is solidly based on Śubhakarasiṃha’s Wuwei

sanzang chanyao and Amoghavajra’s Shou putixin jie yi, is not an authentic composition of

Kūkai, we can assume that it has been handed down based on the actual bodhicitta-raisingcommitments Kūkai received from his master Huiguo.

As reasons for denying the authenticity of the Himitsu sanmaya bukkai gi, it has been pointedout (TOMABECHI 1989) that the title of the Himitsu sanmaya bukkai gi does not appear in traditional
lists of Kūkai’s works, a point at least partially explainable by the fact that this text is always

attached to the Sanmayakai jo and not always given a separate title. Tomabechi has also notedthat some passages in the Himitsu sanmaya bukkai gi resemble passages in a text purported to be

by Ennin (794–864) titled Kanjō sanmayakai, though the questions of the authenticity of that text
itself, and of which text is indebted to which, have not yet been fully studied.27

Virtually all of the passages in Himitsu sanmaya bukkai gi resembling passages in Ennin’s Kanjōsanmayakai28 appear in the sections on inviting various preceptors (§II.7, 8, 9), the sections on thefour obstructions (§II.12.2), and on the four deportments (§II.12.3). It is precisely these sections
that are not represented (in the case of the latter two) or are much truncated (in the case of thepreceptors and so on) in later samaya commitment rituals composed in Shingon Buddhism. The

lack of influence on later texts of these few passages suggests that they may not be original to thetext as it now stands. Even if a few passages have crept in from the Kanjō sanmayakai as later
corruptions or additions for unknown reasons, the Himitsu sanmaya bukkai gi consists of far more26
27

In his editor’s comments in TKZ 5.344.

See PINTE 2013: 72–80 ff. for a discussion in English regarding the authenticity of this text.

The shared passages that are not quoted from the Darijing shu or other texts predating both Kūkai and Ennin are
noted in the footnotes for sections §II.6 (note 207), §II.7 (note 209), §II.8 (notes 211, 215, and 217) §II.9 (notes 219,
224, and 225), §II.12.2 (note 230), §II.12.3 (note 233), and §II.12.4 (note 234).
28

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than those passages.29 The limited degree of similarity with the Kanjō sanmayakai does not seemto constitute good cause for claiming the entire Himitsu sanmaya bukkai gi as apocryphal.

Setting questions of authenticity aside, the present translator follows Takagi’s reasoning thatthe text, solidly based on the Wuwei sanzang chanyao and Shou putixin jie yi, two important ritual
manuals concerning the esoteric precepts imported by Kūkai, and on relevant parts of the

Mahāvairocanābhisaṃbodhi-sūtra and Darijing shu, at the very least transmits important aspects ofKūkai’s understanding of the esoteric precepts and the samaya commitments and is therefore ofgreat value. In light of its traditional position paired with the Sanmayakai jo, it was decided toinclude it here with the translation of the Sanmayakai jo.
6. Influence of the Himitsu sanmaya bukkai gi
The Himitsu sanmaya bukkai gi may be somewhat too verbose and lengthy30 to be used as it stands

for an actual ritual, and there is no clear evidence that it ever was so used. Nevertheless, it may
be said that the Himitsu sanmaya bukkai gi was historically used after Kūkai’s time as a source,along with the Wuwei sanzang chanyao and/or the Shou putixin jie yi themselves, for creating morecompact and practical rituals.

The Himitsu sanmaya bukkai gi ritual in general gives Vinaya-derived acts based on the Wuwei

sanzang chanyao with mantras added from the Shou putixin jie yi, while it incorporates the fourpārājikas from the Mahāvairocanābhisaṃbodhi-sūtra with the ten major precepts of the Wuwei

sanzang chanyao. An early Japanese version of a samaya commitment ritual written by Kangen (觀賢, 853–925) and titled Sanmayakai sahō31 seems to be strongly indebted to the Himitsu sanmaya
bukkai gi. It is a streamlined text that would be very practical as an actual ritual.32 The fourpārājikas from the Mahāvairocanābhisaṃbodhi-sūtra (§II.12.4) and the ten major precepts from theWuwei sanzang chanyao (§II.12.5) are given in it, both as in the Himitsu sanmaya bukkai gi. The
relatively compact Gushi kanjō gishiki33 of Gengō (元杲, 914–995) has eight gates for a ceremony

for receiving the busshō-kai (佛性戒, buddha-nature commitments), generally similar to theHimitsu sanmaya bukkai gi.34 The precepts in that text consist of the four pārājikas from the29
The translator counts a total of 3,214 Chinese characters (less modern punctuation) in the Himitsu sanmaya bukkai
gi, of which a total of 323 characters in context are identical with or similar to passages only found in the Kanjōsanmayakai. In other words, about 10% of the total content of the Himitsu sanmaya bukkai gi is identical with or similar
to the Kanjō sanmayakai, not counting the passages both quote from preexisting texts such as the Wuwei sanzang
chanyao, Darijing shu, and so on. The parts of the Himitsu sanmaya bukkai gi that may originate with the Kanjōsanmayakai are thus a small fraction of the total.

30
The sections on inviting various buddhas and bodhisattvas to be present at the ritual (§II.7, 8, 9) seem especiallyoverlong, and the sections on the four obstructions and four deportments (§II.12.2, 3) are not seen in later Shingon texts
or manuals. Interestingly, it is precisely these sections that are in the main those resembling Ennin’s Kanjō Sanmayakai.
31

SZ 27.1–4.

It gives several mantras including four (§II.1, 2, 3, 5) of the five given in the Himitsu sanmaya bukkai gi. It also
gives the four vows, the first three of which are as given in the Himitsu sanmaya bukkai gi (§I.2 and §II.5) with thefourth being “I vow to rapidly attain the supreme path” (誓願速證無上道). Vairocana is invited as the upādhyāya andŚākyamuni as the karma-ācārya to give the samaya commitments.
32

33

T 2470:78.67c–69a. This text is particularly used by the three Daigo schools.

Many of the same mantras are given, with the five vows for raising bodhicitta (as in the Shou putixin jie yi, see note172) instead of the four.
34

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

Mahāvairocanābhisaṃbodhi-sūtra and the ten major precepts from the Wuwei sanzang chanyao, as

in both the Sanmayakai sahō and the Himitsu sanmaya bukkai gi. The Himitsu sanmaya bukkai gi

may have had an influence on later texts such as the above in terms of the general format and thespecific precepts given, even though it was not utilized in all its details.35——

35
However, there are also later ritual texts such as the Ono rokujō that give only the four means of benefitting
others and the ten major precepts of the Wuwei sanzang chanyao without overtly specifying the four pārājikas.

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三昧耶戒序
Sanmayakai jo
Introduction to the Samaya Commitments

遍照金剛撰
By Henjō Kongō36[I. Many treatments for many diseases]37(TKZ 5.3)若夫一千二百草藥七十二種金丹悲身病而作方。一十二部妙法八萬四千經敎哀心疾而垂訓。

身病百種卽方藥不能一途。心疾萬品則經敎不得一種。是故我大師薄伽梵。施種種藥療種種病。

The 1,200 kinds of medicinal herbs and the seventy-two kinds of drugs and elixirs arecompounded into medicines out of compassion for our physical illnesses. The subtle Dharma in

twelve divisions38 and the 84,000 teachings of the sūtras are taught to us out of sympathy for ourmental ailments. There are a hundred types of physical illness, and so the medicines to treat themcannot be of a single type. There are 10,000 kinds of mental ailments, and so the sūtras andteachings [that treat them] must also not be of only one kind.39 For this reason, our great teacher
the Bhagavān [Śākyamuni] gives us many kinds of medicine to treat the many kinds of illness.40

36
This is the name Kūkai received from Huiguo at the time of his abhiṣekas at Qinglong-si monastery in 805.
Meaning the “vajra shining everywhere,” it is the esoteric name of the Vairocana, the deity Kūkai received through bothabhiṣekas. See Shōrai mokuroku (TAKAGI and DREITLEIN 2010: 222–224). Kūkai at times signs his works in this way.

37
The bracketed divisions into sections and the section headings are the additions of the translator. The original
Chinese text has no such sections or paragraph divisions.
The Sanmayakaijo shihei ki in three fascicles by Hōmyō, the single traditional commentary on the Sanmayakai jo,
which also includes an extensive commentary on the Himitsu sanmaya bukkai gi, has been consulted throughout. It exists
only in the xylographic edition of 1753.

38
Meaning here the entirety of the Buddhist canon, the 十二部經 (dvādaśāṅga-buddha-vacana), or twelve divisions
based on content or narrative styles in which the Buddhist canon is written are (using the Chinese terms given in T
223): sūtra (修多羅), geya (祇夜), vyākaraṇa (受記經), gāthā (伽陀), udāna (憂陀那), nidāna (因緣經), avadāna (阿波陀那),itivṛttaka (如是語經), jātaka (本生經), vaipulya (方廣經), adbhutadharma (未曾有經), and upadeśa (論議經). This list
appearing in many other places throughout the Tripiṭaka including the Saṃyuktāgama (T 99:2.300c), Kumārajīva’stranslation of the Pañcaviṃśatisāhasrikā-prajñāpāramitā (T 223:8.220b), and so on, is explained for example in theDazhidu lun (T 1509:25.306c ff.).
39

The Dazhidu lun (T 1509:25.198a) has a similar passage:

衆生心種種不同。結使亦種種。所藥所解法亦種種。佛法雖一實一相。爲衆生故於十二部經八萬四千法聚作分別說。…譬如藥師。不得以一藥治衆病。衆病不同。藥亦不一。佛亦如是。隨衆生心病種種。以衆藥治之。
The minds of beings of are of many kinds and not the same, and their afflictions are also of manykinds. The medicines for them, and their treatments, are also of many kinds. Although Buddhadharma
has a single truth and a single mark, yet for the sake of beings it is divided and taught as the twelve
divisions of the canon and 84,000 accumulations of Dharma. … For example, it is just like a doctor
who does not use a single medicine to treat the many illnesses. The illnesses are not the same, so the
medicine also is not just one. It is the same with the Buddha [and his teachings]. According to themany mental ailments of beings, he uses many medicines to treat them.

40

The Mahāvairocanābhisaṃbodhi-sūtra (T 848:18.1b) has:隨種種趣種種性欲。種種方便道。宣說一切智智。或聲聞乘道。或緣覺乘道。或大乘道。或五通智道。
或願生天。或生人中及龍夜叉乾闥婆。乃至說生摩睺羅伽法。…而此一切智智道一味。
According to the many kinds of rebirths and the many kinds of natures and inclinations [of beings],
using many kinds of means and methods [the Buddha] preaches the knowledge of omniscience. At
times he [preaches] the path of the śrāvaka vehicle. At times he [preaches] the path of the（ 11 ）

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197

An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）[I.1. The eight kinds of exoteric Dharma gates][I.1.1. The Dharma gate for those who can practice basic discipline]
五常五戒卽愚童持齋之妙藥。
The five constants and the five moral precepts are excellent medicines for those who are“ignorant and childlike but capable of fasting (i.e. self-discipline).”41[I.1.2. The Dharma gate for those who seek the heavenly realms]
六行四禪則嬰童無畏之醍醐。

The six contemplations and four dhyānas are like ghee (i.e. the highest) for those who are“infantlike but fearless.”42[I.1.3. The Dharma gate for the śrāvakas and pratyekabuddhas]
二百五十之戒四念八背之觀。十二因緣十二頭陀遮人我而證三昧帶法執而得涅槃。斯乃聲聞之敎藥緣覺之除病。
The 250 precepts, 43 the four foundations of mindfulness, 44 the eight contemplations ofliberation,45 the twelve links of dependent origination,46 and the twelve ascetic practices47 negate

pratyekabuddha vehicle. At times he [preaches] the path of the Mahāyāna. At times he [preaches] thepath of the knowledge of the five superpowers. At times he [preaches the method of] aspiring torebirth in a heaven. At times he [preaches the method of achieving] a human birth, or [birth] as anāga, or as a yakṣa, or as a gandharva, and so on to preaching the method for birth as a mahoraga. …
However, this path of the knowledge of omniscience has only a singe taste.

The Darijing shu (T 1796:39.585b) comments here, “However, this path of omniscience has only a single taste: the tasteof the Tathāgata’s liberation,” (而此一切智道猶同一味所謂如來解脫味).

This is the second of Kūkai’s ten abodes of mind corresponding to Confucianism, the “mind that is ignorant andchildlike, but is capable of fasting (self-discipline)” (愚童持齋心, see HAKEDA 1972: 69 and 167–170).
Kūkai writes in Hizō hōyaku (TKZ 3.114, see also HAKEDA 1972: 159), “The [Confucianists] cultivate the three bonds
and the five constants, and thus the paths of the ruler and his ministers, the father and the son [and so on] are orderly
and not confused,” (修三綱五常則君臣父子之道有序不亂). The five moral precepts here do not refer exclusively to
Buddhism, but to common morality. Kūkai writes in his Himitsu mandara jūjūshin ron (TKZ 2.57, see also HAKEDA 1972:
167–168):41

夫五戒同於外書有五常之敎。謂仁義禮智信。愍傷不殺曰仁。防害不婬曰義。故心禁酒曰禮。淸察不盜曰智。非法不言曰信。此爲五德。不可造次而虧不可須臾而廢。
The five moral precepts are the same in the non-Buddhist texts. They are the teachings of the five
constants [of Confucianism], which are humanity, righteousness, propriety, knowledge, and integrity.
Being sympathetic to pain and not killing is humanity. Preventing injury and not engaging in sexual
activity is righteousness. Being purposeful and not drinking alcohol is propriety. Purely observing andnot stealing is knowledge. Not saying what is not true is called integrity. These are the five excellent
qualities. They must not be taken lightly or damaged, and they must not be abandoned for even an
instant.

42
The third of Kūkai’s ten abodes of mind, corresponding to Daoism, Hinduism, and those Buddhists who seek aheavenly realm, is the “mind that is infantlike, but fearless” (嬰童無畏心, see HAKEDA 1972: 69 and 170–175).
The six contemplations (六行觀) divide the triple world into nine grounds, one for the desire realm and four eachfor the form and formless realms. Those grounds relatively below one are contemplated as coarse, suffering, andimpeded (麤苦障), and so are to be loathed. Those grounds relatively above one are contemplated as quiet, subtle, andapart (靜妙離), and are to be delighted in. The four dhyānas enable access to the four dhyāna heavens, see the entries
for four absorptions (1068) and dhyāna (256–257) in BUSWELL and LOPEZ 2014. These are practices for attaining peace ina heavenly realm. Kūkai writes in Hizō hōyaku (TKZ 3.114, see also HAKEDA 1972: 159), “When they practice the six
contemplations and four dhyānas, then they loathe the [grounds] below and delight in those above, and when they aresuccessful in this they attain the ease [of heaven],” (習六行四禪則厭下欣上之觀勝進得樂).
43
The 250 monastic precepts of the Dharmagupta prātimokṣa. See the entry for prātimokṣa in BUSWELL and LOPEZ
2014: 666-667.

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the self and bring the attainment of samādhi. Though still maintaining an attachment to [thereality of] dharmas, they attain nirvāṇa. Such are the medicines of the teachings for the śrāvakas,
and how the pratyekabuddhas eliminate their [mental] ailments.48[I.1.4. The Dharma gate of Faxiang (Yogācāra)]無緣起悲幻炎觀識。六度爲行四攝作事。三祇積功四智得果。斯爲他緣大乘之方法。
[The adherents of this school] give rise to objectless compassion,49 and meditate on [dharmasas] consciousness [only, and insubstantial like] phantoms or flames. They train in the six

pāramitās,50 and put into practice the four means of benefitting others.51 They accumulate merit

44
The four foundations of mindfulness (四念處) are mindfulness of the body (身念處), sensations (受念處), mind (心念處), and dharmas (法念處). See the entries for four foundations of mindfulness (1070) and smṛtyupasthāna (831) in
BUSWELL and LOPEZ 2014.
45
For the eight liberations (八背捨 or 八解脫) see the entries for eight liberations (1080) and vimokṣa (972) in
BUSWELL and LOPEZ 2014.

46
For the twelve links of dependent origination (十二因緣 or 十二支緣起) see the entries for twelvefold chain of
dependent origination (1087–1088) and pratītyasamutpāda (669–670) in BUSWELL and LOPEZ 2014.

47
For the twelve ascetic practices (十二頭陀行) see the entries for twelve ascetic practices (1087) and dhutaṅga (255–
256) in BUSWELL and LOPEZ 2014.

The above are representative practices of the śrāvakas and pratyekabuddhas, who correspond to the fourth (“themind of only the skandhas to negate the self,” 唯蘊無我心) and fifth (“the mind of uprooting the seeds of karma,” 拔業因種心) of Kūkai’s ten abodes of mind, see HAKEDA 1972: 69–70 and 175–197. The followers of these non-Mahāyāna
Buddhist paths (Hīnayāna) take the self as unreal but dharmas as real, and attain nirvāṇa but do not attain fullbuddhahood. Regarding these paths Kūkai writes in Hizō hōyaku (TKZ 3.114, see also HAKEDA 1972: 159):
48

唯蘊遮我八解六通。因緣修身空智拔種。
[The śrāvakas take] only the skandhas [as real] to negate the self, and [practice] the eight liberations
and six superpowers. [The pratyekabuddhas take the twelve links of] dependent origination, and withthe wisdom of the emptiness [of the self] uproot the seeds [of karma].

Regarding the śrāvakas Kūkai writes in Hizō hōyaku (TKZ 3.129, see also HAKEDA 1972: 176), “To guard against
wrongdoing they have 250 [precepts], and to cultivate what is good they have the four [foundations of] mindfulness
and the eight liberations,” (防非則二百五十。修善卽四念八背). Dependent origination in particular is what is realized
by the pratyekabuddhas (see HAKEDA 1972: 194).

49
In Hizō hōyaku (TKZ 3.116) Kūkai writes of the sixth of the ten abodes of mind, “Give rise to objectless compassion,and great compassion arises for the first time,” (無緣起悲 大悲初發). Also in Hizō hōyaku (TKZ 3.114, see also HAKEDA
1972: 159), “Giving rise to objectless compassion and negating [all] objects as being only mind, thus they overcome theafflictive and cognitive obstructions and transform the [eight consciousnesses] to attain the four wisdoms,” (無緣起悲唯識遣境則二障伏斷四智轉得). The Mahāvairocanābhisaṃbodhi-sūtra (T 848:18.3b) has, “give rise to the mind of theobjectless vehicle, and dharmas have no selfness,” (發無緣乘心法無我性). The Darijing shu (T 1796:39.602a) comments:

所謂他緣乘者。謂發平等大誓。爲法界衆生。行菩薩道。…約此無緣大悲。故名他緣乘。又無緣乘者…
解了三界唯心。心外更無一法而可得者。乘此無緣心。而行大菩提道。故名無緣乘也。此無緣乘心。卽
是法無我性。
What is called the vehicle concerned with others means the great vow that is equally [applied]. For thesake of beings in the dharmadhātu, one cultivates the bodhisattva path. … Because this is summarized
within objectless great compassion, it is called the vehicle concerned with others. Also, what is called
the vehicle without object … is to understand completely that the triple world is mind only. Outside ofmind there is not a single dharma that can be grasped. By riding on this objectless mind you train in
the cultivation of the path of great bodhi. Therefore it is called the objectless vehicle. The objectlessmind is accordingly the non-selfness (emptiness) of dharmas.

50
For the six pāramitās (六度 or 六波羅蜜) see the entries for six perfections (1077) and pāramitā (624) in BUSWELL
and LOPEZ 2014.

51
For the four means of benefitting others (四攝事) see Himitsu sanmaya bukkai gi §II.12.1, and also the entries forfour means of conversion (1071) and saṃgrahavastu (754) in BUSWELL and LOPEZ 2014.

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over three asaṃkhyeya [kalpas],52 and attain the fruit of the four wisdoms.53 Such are the methods

for those of the “Mahāyāna concerned with others.”54[I.1.5. The Dharma gate of Sanlun (Mādhyamika)]

捨無我而得自在。觀不生而覺心性。揮八不以斷八迷。擲五句以拂五邊。四種言語道斷而無爲。九種心量足絕而寂靜。(TKZ 5.4)是則覺心不生之妙術。
[The adherents of this school] abandon the idea of non-self [in which the person is empty but

dharmas are real] in order to attain complete freedom. They meditate on nonarising to awaken to
the nature of mind. 55 They wield [the sword of] the eight negations and cut off the eight

confusions.56 They throw out the five alternatives and sweep away the five extremes.57 Theytranscend the range of [ordinary] speech in four ways58 to reach unconditioned [speech]. Theyterminate the activities of the nine kinds of [ordinary] mental functions59 and make them be atrest. These are excellent skills for those who “awaken to the nonarising of mind.”60
52
53

See the entry for asaṃkhyeyakalpa in BUSWELL and LOPEZ 2014: 68.

For the four wisdoms (四智) see the entry for jñāna in BUSWELL and LOPEZ 2014: 395–396.

This is the sixth of Kūkai’s ten abodes of mind, corresponding to the Faxiang (法相, Jpn. Hossō, Yogācāra) school,the “Mahāyāna mind concerned with others” (他緣大乘心, see HAKEDA 1972: 69 and 197–201).
54

55
The Mahāvairocanābhisaṃbodhi-sūtra (T 848:18.3b) has, “abandon the idea of non-self [in which the person isempty but dharmas are real] to make the mind sovereign and free, and awaken to the fundamental nonarising of yourown mind. Because the limits of mind, front and back, are ungraspable, thus know the nature of your own mind” (捨無我心主自在覺自心本不生…心前後際不可得故。如是知自心性).

56
The eight negations (八不) appear in the Large Prajñāpāramitā-sūtra (T 220:6.988a, 7.389a; see DREITLEIN 2011,
note 96), and are well known from the Mūlamadhyamakakārikā (T 1564:30.1b): neither arising nor ceasing, neither
interrupted nor eternal, neither the same nor different, and neither coming nor going (不生亦不滅 不斷亦不常 不一
亦不異 不來亦不去). The eight confusions (八迷) are the inversions of those eight. In Hizō hōyaku (TKZ 3.116) Kūkai
writes of the seventh abode of mind, “the eight negations cut off conceptual proliferation” (八不絕戲), and similarly in
Hannya-shingyō hiken (TKZ 3.8, DREITLEIN 2011: §II.3.2.2).

57
The five alternatives (五句) are those of being (有), nonbeing (無), both being and nonbeing (亦有亦無), neither
being nor nonbeing (非有非無), and neither non-being nor non-nonbeing (非非有非非無). The list usually has four
alternatives, as also given by Kūkai in Hizō hōyaku (TKZ 3.156, see also HAKEDA 1972: 205, note 170, quoted from the Shi
moheyan lun T 1668:32.637c) as four attachments negations (四句, less the fifth), “beyond the four alternatives andapart from the five extremes,” (出四句亦離五邊). See also the entry for catuṣkoṭi in BUSWELL and LOPEZ 2014: 172. The
five extremes (五邊) are the five views held regarding the five alternatives (see HAKEDA 1972: 204, note 167).
58
Five kinds of speech (五種言說) are mentioned in the Shi moheyan lun (T 1668:32.606a), which Kūkai quotes in
Shō-ji-jissō gi (TKZ 3.41, TAKAGI and DREITLEIN 2010: 103). The first four are ordinary speech (false speech) and to be
negated, and the fifth is the true speech of suchness.

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. Speech of suchness
belongs with what is true.

59
Ten kinds of mental functions (十種心量) are mentioned in the Shi moheyan lun (T 1668:32.606b, see TAKAGI and
DREITLEIN 2010: 75 note 59): the minds of eye-consciousness (眼識心), ear-consciousness (耳識心), nose-consciousness( 鼻 識 心 ), tongue-consciousness ( 舌 識 心 ), body-consciousness ( 身 識 心 ), mind-consciousness ( 意 識 心 ), manasconsciousness (末那識心), ālaya-consciousness (阿梨耶識心), the many-in-the-one consciousness (多一識心), and thesingle one consciousness (一一識心). The Shi moheyan lun says that the first nine do not perceive suchness, while thetenth does.
60
This is the seventh of Kūkai’s ten abodes of mind, corresponding to the Sanlun (三 論, Jpn. Sanron or
Mādhyamika) school, the “mind that awakens to the nonarising of mind” (覺心不生心, see HAKEDA 1972: 69 and 201–205). Kūkai writes in Hizō hōyaku for the seventh mind (TKZ 3.114, see also HAKEDA 1972: 160), “When mentallyawakened to nonarising and final emptiness, conceptualization is brought to an end; then the one-mind becomes still,and is not-two and markless,” (不生覺心獨空慮絕則一心寂靜不二無相).

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194[I.1.6. The Dharma gate of Tiantai]觀自心於妙蓮喩境智於照潤。三諦俱融六卽表位。是則如實一道心之針灸。
[The adherents of this school] meditate on their own mind as [being inherently pure like] asublime lotus,61 and [see] objects and their cognition as [mutually reflective] like with a brilliant[gold mirror] or the sheen [of clear water].62 The mutual interpenetration of the three truths63

reveals the six identities.64 These are [like] medical treatments65 for those of the “mind of thesingle path of reality as it is.”66[I.1.7. The Dharma gate of Huayan]
況復喩法界於帝網觀心佛於金水。六相十玄織其敎義五敎四車簡其淺深。初發成正覺三生證佛果。
斯乃極無自性心之佛果。
Moreover, comparing the dharmadhātu to the net of Indra,67 [the adherents of this school]

meditate on [the identity of] mind, the Buddha [and beings68], [these being as inseparable] asgold [and a thing worked from the gold] or water [and waves].69 The six marks70 and the ten

61
In Hannya-shingyō hiken (TKZ 3.9, DREITLEIN 2011: §II.3.2.5, note 115) Kūkai writes, “Meditate on the lotus andknow your own [original] purity,” (觀蓮知自淨). “Lotus” here also suggests the Lotus Sūtra.

62
In Hizō hōyaku for the eighth abode of mind (TKZ 3.116) Kūkai writes, “A single suchness and fundamentally pure,
objects and their cognition mutually interpenetrate,” (一如本淨 境智俱融). In Hizō hōyaku (TKZ 3.157, see also HAKEDA
1972: 208) Kūkai also writes:寂而能照。照而常寂。似澄水之能鑒。如瑩金之影像。濕金卽照影。照影卽金水。卽知境卽般若般若卽
境。
In the stillness [that is śamatha] there is illumination. The illumination [that is vipaśyanā] is constantly
still. It is like a reflection in clear water, or an image in a polished golden [mirror]. The water and thegold are the same as the reflected images. The reflected images are the same as the gold and the water.
Therefore, know that the object is the cognition, and the cognition is the object.

The three truths (三諦) are the Tiantai teaching of the truths of emptiness (空諦), the provisionally existing (假諦),and the middle (中諦). See the entry for Tiantai zong in BUSWELL and LOPEZ 2014: 912.
63

64
The six identities (六卽) are stages in the training of bodhisattva: identity in reality (理卽), identity in words (名字卽), identity in meditation (觀行卽), identity in similarity (相似卽), identity in partial awakening (分證卽), and identity
in the ultimate (究竟卽). These are described at length in the Mohe zhiguan, T 1911:46.10b ff.
65

Literally, “acupuncture and moxibustion.”

This is the eighth of Kūkai’s ten abodes of mind, corresponding to the Tiantai (天台, Jpn. Tendai) school, in Hizōhōyaku the “mind of the single path of reality as it is” (如實一道心) and in Himitsu mandara jūjūshin ron the “single-path
unconditioned abode of mind” (一道無爲住心), see HAKEDA 1972: 70 and 205–211. Kūkai writes in Hizō hōyaku (TKZ
3.114, see also HAKEDA 1972: 160), “When the mind awakens to nonarising and final emptiness conceptualization isbrought to an end, then the one-mind becomes still, and is not-two and markless,” (不生覺心獨空慮絕則一心寂靜不二無
相).
66

67

For an explanation of the net of Indra see TAKAGI and DREITLEIN 2010: 380–381.

This suggests the well known teaching of the Avataṃsaka (T 278:9.465c–466a, see also T 279:10.102a, see
DREITLEIN 2014a: note 20, TAKAGI and DREITLEIN 2010: 316) on the identity of the self, all beings, and the Buddha:
68

如心佛亦爾
如佛衆生然
心佛及衆生
是三無差別
As is the mind, so is the Buddha; as is the Buddha, so are beings.
The mind, the Buddha, beings: these three are not different.

69
These are two Huayan analogies illustrating the inseparability of gold (essence) from a lion made of gold
(function), or of water (the absolute) from waves (phenomena). Kūkai writes in Hannya-shingyō hiken (TKZ 3.8, DREITLEIN
2011: §II.3.2.1) regarding Huayan:

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,（ 15 ）

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

profound [gates]71 weave this teaching together, and the five teachings72 and four carts73 explain
what is shallow and what is profound. By the initial arising of perfect bodhi[citta],74 they attainbuddhahood in three lifetimes.75 These [comprise the path to] buddhahood of the “ultimate mindof no independent existence.”76[I.1.8. Exoteric Buddhism is the preaching of the parasaṃbhogakāya and nirmāṇakāya]
如是妙法竝皆契其機根。不思議妙藥。自上諸敎他受用應化佛之所說甘露。
Each of these excellent methods is suited to the [different] inclinations and capacities [ofdifferent recipients]. They are inconceivable and excellent medicines. The above teachings are thenectar preached by the parasaṃbhogakāyas and nirmāṇakāyas.77[I.1.9. Esoteric Buddhism is the preaching of the svabhāvakāya Mahāvairocana]
今所授三昧耶佛戒者。卽是大毗盧遮那自性法身之所說眞言曼荼羅敎之戒也。
The samaya commitments of a buddha that will now be given are the moral precepts of themantra and maṇḍala teachings preached by the svabhāvakāya dharmakāya Mahāvairocana.
[II. The four mental states necessary to receive these samaya commitments]

若有善男子善女人比丘比丘尼淸信男女等欲入此乘修行者先發四種心。一信心。二大悲心。三勝義心。四大菩提心。
If there is a son or daughter of a good family, a bhikṣu or bhikṣuṇī, or a pure and faithful lay

man or woman who wishes to enter this vehicle and cultivate it, they should first give rise to fourkinds of mental states. They are: the mind of faith, the mind of great compassion, the mind of
ultimate truth, and the mind of great bodhi (bodhicitta).

The analogies [of the inseparability of] gold [and what is wrought from it] and water [andwaves] are this teaching.

70
The six marks (六相) are 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.).
71
The ten profundities (十玄), or the ten profound gates (十玄門) or the ten profound co-arisings (十玄緣起)
demonstrate the interpenetration of dharmas. For the full list see HAKEDA (1972: 215 note 214).

Fazang’s classification of teachings are: those of the Hīnayāna (小乘敎), incipient Mahāyāna (大乘始敎) or
Faxiang and Sanlun, final Mahāyāna (大乘終敎) or buddha-nature teachings, the sudden teachings of Mahāyāna (大乘頓敎), and the perfect teaching of Mahāyāna (大乘圓敎), which is Huayan. See HAKEDA 1972: 215 (note 215).
72

73
The four carts taught in the Lotus Sūtra and also used in Huayan. In the parable of the three carts and the burning
house in the Lotus Sūtra (T 262:9.12c), the goat cart corresponds to the śrāvaka path, the deer cart to the pratyekabuddha
path, the ox cart to the bodhisattva path, and the great white ox cart to the buddha-vehicle that includes the other three(see REEVES 2008: 113ff).

74
The Avataṃsaka (T 278:9.449c) has, “at the moment of first raising bodhicitta you will attain full awakening” (初發心時便成正覺). See HAKEDA 1972: 212, also TAKAGI and DREITLEIN 2010: 179.

“Three lifetimes” (三生) means (1) seeing and hearing (見聞生) the Avataṃsaka teachings in a past life, (2)understanding and practicing (解行生) everything necessary for awakening in the present life, and (3) full awakening(證入生) in the next life.
75

76
This is the ninth of Kūkai’s ten abodes of mind, corresponding to the Huayan (華嚴, Jpn. Kegon) school, see
HAKEDA 1972: 70 and 211–217. Kūkai writes in Hizō hōyaku (TKZ 3.114, see also HAKEDA 1972: 160), “When the mind
awakens to nonarising and final emptiness conceptualization is brought to an end, then the one-mind becomes still, andis not-two and markless,” (不生覺心獨空慮絕則一心寂靜不二無相).

77
In Kūkai’s system of the fourfold Dharmakāya, the svabhāvakāya and svasaṃbhogakāya preach esoteric Buddhism,
and the parasaṃbhogakāya and nirmāṇakāya preach exoteric Buddhism. See TAKAGI and DREITLEIN 2010: 366–368.

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192[II.1. The mind of faith]
初信心者。爲欲決定堅固無退失故發此心。
First, the mind of faith. Give rise to this mind to make your resolution firm and irreversible.
此有十種。一澄淨義。能令心性淸淨明白故。二決定義。能令心性淳至堅固故。三歡喜義。能令斷除諸憂惱故。四無厭義。能令斷除懈怠心故。五隨喜義。於他勝行(TKZ 5.5)發起同心故。六尊重義。
於諸有德不輕賤故。七隨順義。隨所見聞不違逆故。八讚歎義。隨彼勝行至心稱歎故。九不壞義。
專在一心不忘失故。十愛樂義。能令成就慈悲心故。
This has ten kinds of [meaning]. The first meaning is clearness, because this makes
the nature of mind pure and brilliant. The second meaning is resolution, because

this makes the nature of mind genuine and firm. The third meaning is delight,
because this brings about the elimination of sorrow. The fourth meaning istirelessness, because this brings about the elimination of laziness. The fifth meaning
is rejoicing, because by this the thought of like-mindedness arises toward theexcellent practices of others. The sixth meaning is respect, because by this one does

not treat the good qualities [of others] with contempt. The seventh meaning isobedience, because by this one follows what is seen and heard without being

contrary to it. The eighth meaning is praise, because by this one wholeheartedly
gives the praises that are due the excellent practices of others. The ninth meaning isincorruptibility, because by this one concentrates single-mindedly without forgetting.
The tenth meaning is love, because this brings to perfection thoughts of goodwill
and compassion.78[II.2. The mind of great compassion]
二大悲心者。亦名行願心。言外道二乘不起此心。但有菩薩大士能發此心觀法界無緣一切衆生猶如己身。所以然者。善人之用心先他後己。
Second, the mind of great compassion. This is also called the mind of the cultivation of vows(praṇidhāna).79 Those of the non-Buddhist paths and of the two vehicles do not give rise to this(Mahāyāna) mind. Only the bodhisattvas-mahāsattvas can give rise to this mind.80 See all the
beings of the dharmadhātu exactly as one’s own body, including those unconnected [in the present

78

Quoting the Shi moheyan lun, T 1668:32.597a.

This is called the “cultivation of vows” in the Putixin lun (T 1665:32.572c), and is the first of three methods of
bodhicitta in that text:
79

初行願者。爲修習之人常懷如是心。我當利益安樂無餘有情界。觀十方含識猶如己身。所言利益者。爲
勸發一切有情悉令安住無上菩提。
First, the cultivation of vows. A person who cultivates this should always bear in mind this thought, “I
will give benefit and ease to limitless worlds of sentient beings. Seeing sentient beings in the ten
directions, [I know that] they are all exactly like my own body.” What is called giving benefit means toencourage all sentient beings to abide without exception in supreme bodhi.

80

The Putixin lun (T 1665:32.572c) in the section on praṇidhāna has:

一切有情皆含如來藏性。皆堪任安住無上菩提。是故不以二乘之法而令得度。
All sentient beings have within them the nature of the tathāgatagarbha. All of them are capable ofabiding in supreme bodhi. For that reason, do not lead them to liberation using the methods of the twovehicles.

（ 17 ）

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191

An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

lifetime with oneself]. This is because a virtuous person always endeavors to put others first andhimself last.81

又達觀三世皆是我四恩。四恩皆墜三惡趣受無量苦。吾是彼之子也。亦彼之資也。非我誰能拔濟。
是故發此大慈大悲心。
Furthermore, a penetrating observation through the three times (past, present, and future)[shows that] all [beings have at some time given] you the four kinds of kindness.82 [Those whohave given you] the four kindnesses will all fall into the three undesirable [rebirth] destinies [atsome time or another],83 where they experience incalculable suffering. I have [at some time in thepast] been their child, and I have also been their student.84 If not me, who would save them? For

that reason, you should give rise to this mind of great goodwill and great compassion.

大慈能與樂。大悲能拔苦。拔苦與樂之本不如絕源。絕源之首不若授法。法藥雖萬差前所說八種法門。是彼之本。
Great goodwill can give ease. Great compassion can remove suffering.85 The foundation ofremoving suffering and giving ease is none other than cutting off [the cause of suffering] at its
source (ignorance). The best way to cut off the fountainhead [of suffering] is nothing other than

The Putixin lun (T 1665:32.572c) in the section on praṇidhāna has, “Give to beings according to their wishes, evento the point of not withholding even your own life,” (隨衆生願而給付之乃至身命而不悋惜). The Dasheng bensheng xindi
guan jing (T 159:3.304a), a text imported by Kūkai, has “I will diligently cultivate the liberation of suffering beings, andeven though I have not yet attained liberation myself I will first liberate others,” (精修度脫苦衆生 自未得度先度佗).
81

82

The Dasheng bensheng xindi guan jing (T 159:3.297a, 297c, 298b) has:

世間之恩有其四種。一父母恩。二衆生恩。三國王恩。四三寶恩。如是四恩一切衆生平等荷負。…父有慈恩。母有悲恩。母悲恩者。…衆生恩者。卽無始來一切衆生輪轉五道經百千劫。於多生中互爲父
母。…昔生生中有大恩故。猶如現在父母之恩等無差別。…國王恩者…於其國界山河大地盡大海際屬于國王。…三寶恩者…利樂衆生無有休息。
There are four kinds of obligations for the mundane kindnesses [one receives]. They are first, an
obligation for the kindnesses [received from] one’s parents. Second, an obligation for the kindnesses[received from] all beings. Third, an obligation for the kindnesses [received from] the king. Fourth, anobligation for the kindnesses [received from] the Triple Jewel. All beings equally share this burden. …
The obligation to the father is for his goodwill, the obligation to the mother is for her compassion. …
The obligation to beings is that since the beginningless [beginning] all beings have experienced cyclicalrebirths in the five destinies over hundreds of thousands of kalpas. Over those many lifetimes we haveeach been all others’ fathers and mothers. … In the past during life after life they have given me great
kindnesses, no different from the kindnesses of my parents in this lifetime. … The obligation to theking is that … the mountains, rivers, and the earth in his country to the edges of the oceans all belong
to the king. … The obligation to the Triple Jewel is that it … gives benefit to beings without pause.

83

The three durgati of hell (narakagati), hungry ghosts (pretagati), and animals (tiryagyonigati).

Everyone has been the child or student of every other being at some point in some past life. Therefore, knowingthat and seeing them now as you would your parents or teachers in the present life, you will naturally help them intheir need. The Guan Fo sanmei hai jing (T 643:15.682a) has:84

大悲心者。見諸衆生受苦惱時。如己父母師長善友。生悲哀心淚如猛雨。如是等心名爲大悲。
Great compassion means that when seeing beings undergoing suffering, you experience sorrowful
thoughts and shed a storm of tears for them just as you would if they were one’s own [present] parents,
teachers, or good friends. Such thoughts are called great compassion.

85

The Dazhidu lun (T1509:25.256b) has:

大慈與一切衆生樂。大悲拔一切衆生苦。大慈以喜樂因緣與衆生。大悲以離苦因緣與衆生。譬如有人諸子繫在牢獄當受大辟。其父慈惻以若干方便令得免苦。是大悲。得離苦已以五所欲給與諸子。是大慈。
Great goodwill is to give ease to all beings. Great compassion is to remove the suffering of all beings.
Great goodwill gives the causes and conditions of joy to beings. Great compassion gives the causes andconditions of freedom from suffering to beings. It is like a person whose sons are confined in prison
and about to be executed. Their loving father will be in anguish, and will use many means so that they
can avoid suffering. This is great compassion. After they are free from suffering, he provides hischildren with their desires of the five [senses]. This is goodwill.

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190

giving Dharma. Although the medicine of Dharma comes in 10,000 varieties, its foundation lies inthe eight Dharma gates discussed above.86[II.3. The mind of ultimate truth (paramārtha)]
然猶隨順機根故有淺深遲速。爲欲簡擇如是諸法敎發第三勝義心。亦名深般若心。
Nevertheless, because [Dharma gates] depend on the inclinations and capacities [of the beings

who receive them], [there are differences in] the profundity and superficiality [of the Dharma

gates], and the slowness and rapidity [of the awakening of those beings]. In order to be able todifferentiate among these many Dharma teachings, give rise to the third mind of ultimate truth.87

This is also called the mind of profound insight (prajñā).
[II.3.1. Differentiating among the eight Dharma gates]云何簡擇。若有上根上智人欲行如是法早歸自心本宅。先須簡知乘之差別。(TKZ 5.6)欲簡知此乘優劣
非是凡夫二乘及十地菩薩所知境界。但依如來所說知之耳。如來明說其差別。是故攬此龜鏡可簡得。
What does it mean to differentiate [among the teachings]? If there is a person of superior

capacity and superior intelligence88 who wishes to practice these teachings and rapidly return tothe original home of his own mind, then he must first be able to distinguish among the vehicles.
But being able to distinguish the superiority or inferiority of a vehicle is not within the realm that
ordinary beings, those of the two vehicles, or the bodhisattvas on the ten bhūmis [can directly]

know. It can only be known by relying on what the Tathāgata has taught. The Tathāgata has

clearly taught the differences. Therefore, by making use of what he has revealed 89 one candifferentiate among them.

[II.3.1.1. Those without any discipline]
異生羝羊凡夫。專造十不善等業躭三毒五欲之樂。不曾知後身墜三途極苦。是故眞言有智人不可樂
著。
[The first gate is that of] worldly beings [like] rams90 subject to rebirth.91 They engage innothing but the ten unwholesome acts92 and so on, and are obsessed with the pleasures of the
86

These are the abovementioned second through the ninth of Kūkai’s ten abodes of mind.

The second of the three methods of bodhicitta given in the Putixin lun (T 1665:32.573a–574a) is called thebodhicitta of ultimate truth (paramārtha). In that section the Putixin lun also divides the discussion into worldly beings,
non-Buddhists, the two vehicles, and Mahāyāna. Kūkai follows that discussion by making use of his ten abodes of mind.
87

88

The Putixin lun (T 1665:32.572b) opens with:

若有上根上智之人。不樂外道二乘法。有大度量勇銳無惑者。宜修佛乘。
If there is a person of superior capacity and superior intelligence, who does not take pleasure in theteachings of the non-Buddhists or the two vehicles, who is broad-minded, courageous, and without
confusion, then that person is the right one to cultivate the buddha-vehicle.

89
Literally “tortoise and mirror” (龜鏡), which MATHEWS (p. 535) explains as “a magic mirror—the tortoise foretells,
the mirror reveals—an example.”

90
The Mahāvairocanābhisaṃbodhi-sūtra (T 848:18.2b) has, “foolish and immature worldly beings are like rams,” (愚童凡夫類猶如羝羊). The Darijing shu (T 1796:39.594c) explains:

羝羊是畜生中。性最下劣。但念水草及婬欲事。餘無所知。故順西方語法。以喩不知善惡因果愚童凡夫也。
The ram is the animal with the basest nature. It only thinks about water plants (its preferred food) andsexual desires, and is oblivious to everything else. Therefore, following the usage of the Western（ 19 ）

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

three poisons and the five sensual desires.93 They never know that in their future lives they will

fall into the extreme suffering of the three paths.94 Therefore, those learned in mantra must not

take pleasure in this [vehicle].95[II.3.1.2. Those who can practice basic discipline]
愚童持齋人乘之法。雖云漸信因果行五常五戒等。猶是人中之因不得生天之樂。是故不可樂著。
[The second gate is] the Dharma of the human vehicle of those ignorant and childlike but

capable of fasting.96 Even though [the followers of this path] gradually develop faith in cause andeffect, and practice the five constants, the five moral precepts, and so on, those are the causes fora [birth] as a human. They have not achieved the ease of a birth in heaven. Therefore, you must
not take pleasure in this [vehicle].

[II.3.1.3. Those seeking rebirth in heaven]嬰童無畏外道生天之乘。雖云下從四王天上至悲想受二十八天樂。終墜人中地獄等不得出生死。是故不可樂著。
[The third gate is] the vehicle of those who are infantlike but fearless, [seeking] the heavenly

realms of the non-Buddhists.97 Even though they may enjoy the ease of the twenty-eight heavens,from that of the four heavenly kings below to that of neither perception [nor nonperception]
above,98 in the end they will fall into a [birth] as a human, in hell, and so on, and cannot escapefrom saṃsāra. Therefore, you must not take pleasure in this [vehicle].99

regions (greater India), it is used as an analogy for foolish and immature ordinary beings, who have nounderstanding of good and bad or of cause and effect.

91

This section discusses the first of Kūkai’s ten abodes of mind. Kūkai writes in Hizō hōyaku (HAKEDA 1972: 164):First: The Mind of Lowly Man, Goatish in Its Desires. What is meant by this mind? It is the name given
to lowly man who, in his madness, does not distinguish between good and evil, and who, ignorant likea stupid child, does not believe in the law of cause and effect. Lowly man creates karma and receives
its fruits; he receives ten thousand different forms of life in the process of transmigration. His
ignorance, therefore, can be compared to that of a goat. (TKZ 2.57: 第一異生羝羊心。異生羝羊心者何。
凡夫狂醉不辨善惡。愚童癡暗不信因果之名也。凡夫作種種業感種種果。身相萬種而生。故名異生。愚癡無智均彼羝羊之劣弱。故以喩之)

92
The three actions of body: killing living things (殺生), stealing (偸盜), and sexual misconduct (邪婬); the four
actions of speech: false speech (妄語), careless speech (綺語), abusive speech (惡口), and divisive speech (兩舌); and thethree actions of mind: greed (慳貪), malice (瞋恚), and false views (邪見). These are the inverses of the “ten paths ofwholesome conduct,” see note 145.

93
The three poisons are desire (rāga), hatred (dveṣa), and delusion (moha), see the entry for trivṣa in BUSWELL and
LOPEZ 2014: 926. The five sensual desires are desires aroused through the five sense faculties of eyes, ears, nose, tongue,
and body.
94

The three undesirable rebirth destinies of hell, hungry ghosts, and animals.

The Putixin lun (T 1665:32.573a) in the section on the bodhicitta of ultimate truth regarding worldly beings has(also quoted in Hizō hōyaku, TKZ 3.119, see also HAKEDA 1972: 167):95

謂凡夫執著名聞利養資生之具務以安身。恣行三毒五欲。眞言行人誠可厭患誠可棄捨。
As a rule, worldly beings crave for fame, profit, and the necessities, and are devoted to physicalsecurity. They indulge in the three poisons and the five sensual desires. A mantra practitioner should
truly loathe this, and truly abandon this.

96
97

Sanmayakai jo, §I.1.1.
Sanmayakai jo, §I.1.2.

For the twenty-eight heavens, see the entry for deva in BUSWELL and LOPEZ 2014: 230–233. There are six heavens
in the desire realm, eighteen in the form realm, and four in the formless realm. The heaven of the four heavenly kings
98

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188[II.3.1.4. The śrāvakas and the pratyekabuddhas]
唯蘊無我拔業因種二種羊鹿乘。雖出三界猶是下劣。三生六十之劫七八四百之時何其眇焉。是故不可樂求。
[The fourth gate] has two kinds: the goat cart [of the śrāvakas] and the deer cart [of thepratyekabuddhas],100 [who are those who make use of] only the skandhas to negate the self (theśrāvakas) and [those who] uproot the seeds of karma (the pratyekabuddhas).101 Even though theyescape the triple world, that is still inferior. The time [a śrāvaka] requires [for liberation] is threebirths or sixty kalpas,102 and [a pratyekabuddha needs] seven or eight [lives],103 or four [lives] or ahundred [kalpas].104 How long that is!105 Therefore, you must not take pleasure in this [vehicle].106

in the desire realm is the lowest among these, and the sphere of neither perception nor nonperception in the formless
realm is the highest.

99
The Putixin lun (T 1665:32.573a) in the section on the bodhicitta of ultimate truth regarding the non-Buddhists has(also quoted in Hizō hōyaku, TKZ 3.127–128, HAKEDA 1972: 175):

100
101

又諸外道等戀其身命。或助以藥物得仙宮住壽。或復生天以爲究竟。眞言行人應觀彼等。業力若盡未離
三界。煩惱尚存。宿殃未殄。惡念旋起。當彼之時沈淪苦海難可出離。當知外道之法亦同幻夢陽焰也。
Furthermore, the non-Buddhists are attached to their bodies and lives. Some of them make use ofelixirs to attain longevity, dwelling in the palace of the immortals. Others think that being born into
heaven is the final goal. A mantra practitioner should examine these. When the force of their karma is
exhausted, [the non-Buddhists] will still not be free of the triple world. Their afflictions will still be
there. Their deadly sins in past lives will not yet be wiped out. Their unwholesome thoughts will still
twist and turn. At that time they will sink into the sea of suffering, and it will be difficult to escape.
Know that the teachings of the non-Buddhists are the same as illusions, dreams, and mirages.

See note 74.

Sanmayakai jo, §I.1.3.

The Dazhidu lun (T 1509:25.266c) has, “A quick śrāvaka will take three lifetimes, and a slow one sixty kalpas,” (如聲聞疾者三世久者六十劫). The Daśabhūmika-vibhāṣā (T 1521:26.20b) has, “Those who practice the śrāvaka vehicle
achieve liberation in one lifetime, or in two, or else more than that depending on the sharpness or dullness of theirfaculties” (行聲聞乘者或以一世得度或以二世或過是數隨根利鈍). Note that the Mahāvibhāṣā (T 1545:27.159c) has,“Śrāvakas of the sharpest faculties pass through sixty kalpas,” (聲聞極利根者經六十劫).
102

103
The Daśabhūmika-vibhāṣā (T 1521:26.20b) has, “Those who practice the pratyekabuddha vehicle achieve liberationin seven lifetimes, or in eight,” (行辟支佛乘者或以七世得度或以八世).

The Dazhidu lun (T 1509:25.266c) has, “The quickest pratyekabuddha will train for four lifetimes, and a slow one
will train for up to a hundred kalpas,” (有辟支佛第一疾者四世行久者乃至百劫行). Note that the Mahāvibhāṣā (T
1545:27.159c) has, “Pratyekabuddhas of the sharpest faculties pass through only one hundred kalpas,” (獨覺極利根者唯
經百劫).
104

105
These paths are indirect and circuitous, requiring vast amounts of time to achieve liberation. In a Dainichikyō
kaidai (DREITLEIN 2014b: §I.1.1, 衆生狂迷, TKZ 4.14) Kūkai writes, “An oxcart, a goat cart, and the like slowly follow thecircuitous route, and require three great asaṃkhyeya-kalpas [to reach buddhahood],” (牛羊等車逐紆曲而徐進必經三大無數劫).
106
The Putixin lun (T 1665:32.573a) in the section on the bodhicitta of ultimate truth regarding the two vehicles has(also quoted in Hizō hōyaku, TKZ 3.148–149, HAKEDA 1972: 195–196):

眞言行者當觀。二乘之人雖破人執猶有法執。但淨意識不知其他。久久成果位。以灰身滅智趣其涅槃。
如太虛空湛然常寂。…既知聲聞緣覺智慧狭劣。亦不可樂。
A mantra practitioner should examine this. Although those of the two vehicles destroy [attachment to]
the person, they still have an attachment to dharmas. Although they purify the mind-consciousness(manovijñāna), they do not know the others (manas and ālayavijñāna). They achieve their stage ofresult after a very long time, and through the annihilation of the body and the knowledge of cessation
they go to their nirvāṇa, which is like the quiet and eternal stillness of great space. … Now it is known
that the wisdom of the śrāvakas and pratyekabuddhas is narrow and inferior. You must not takepleasure in these [vehicles] either.

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）[II.3.1.5. Faxiang and Sanlun]
他緣大乘覺心不生二種法門。捨身命而行布施許妻子而與他人。經三大阿僧祇行六度萬行。劫石高
廣難盡。弱心易退難進。十進九退吾亦何堪。
[Next,] there are two kinds of Dharma gates: [the fifth gate is] the “Mahāyāna concerned withothers” (Faxiang),107 and [the sixth gate is for those who] “awaken to the nonarising of mind.”108
They give up their own lives in the practice of charity,109 and even go so far as to give away theirwives and children to others.110 Over three great asaṃkhyeya-kalpas111 they train in the 10,000

practices of the six pāramitās.112 The kalpa-stone is high and broad, and difficult to wear down. 113

Those who are weak-minded will easily retreat, and find it hard to advance. 114 “Going forward ten[paces] only to go back nine,”115 how can one endure it?

[II.3.1.6. Tiantai]
如實一道 (TKZ 5.7) 之心。雖云拂心垢而入淸淨泯境智而證如如。猶是一道淸淨之樂。未入金剛之寶藏。是故亦不可住。
[The seventh gate is] the “mind of the single path of reality as it is.”116 Even though they brush

away the dust of the mind and enter into purity, eliminate [the duality of] objects and their
cognition, and realize suchness, that is still the peace of the purity of the single path. They have
not yet entered into the vajra treasury.117 Therefore, you must not abide in this either.

107
108

Sanmayakai jo, §I.1.4.

Sanmayakai jo, §I.1.5.

Probably referring to the jātaka story of how the Bodhisattva gave up his life to feed a starving tigress with sevencubs related in the Suvarṇaprabhāsa-sūtra (T 665:16.450c ff.). See EMMERICK 1970: 85ff.
109

110
Referring to the story in the Dazhidu lun (T 1509:25.146b), “For example, Prince Sudinna gave his two sons to aBrāhmaṇa, and next he gave him his wife, but his mind did not turn away [from the practice of charity],” (如須提拏太子以其二子布施婆羅門次以妻施其心不轉).

111
An astronomical length of time of three asaṃkhyeya-kalpas (asaṃkhya is an Indian number meaning literally“uncountable,” which in some accounts is 1051 or similar numbers) is required to reach full buddhahood. See TAKAGI
and DREITLEIN 2010: 29 note 2, and DREITLEIN 2011, note 106.
112
The Putixin lun (T 1665:32.573a) regarding a bodhisattva has, “he will take three asaṃkhyeya-kalpas to cultivate
the 10,000 practices of the six pāramitās, perfectly completing all of them, and thus attain the fruit of buddhahood,” (復經三阿僧祇劫修六度萬行皆悉具足然證佛果).

113
Meaning here that a kalpa is a very long time, this refers to the rock-kalpa (磐石劫), in which a kalpa is said to belonger than the length of time needed for a rock one cubic yojana in size to be worn away by brushing it with a piece ofsoft cloth once in a hundred years (e.g. SN XV 5, the Saṃyuktāgama T 99:2.242b, BODHI 2000: 654, etc.).

114
The Putixin lun (T 1665:32.573a) has, “through three asaṃkhyeya-kalpas he engages in hardships and austerities,
and thus attains buddhahood,” (經三無數劫難行苦行然得成佛).

115
Alluding to the Jin’gangding yujia Jin’gangsaduo wumimi xiuxing niansong yigui (T 1125:20.535b) description of thecircuitous exoteric path, “Those who cultivate through exoteric Buddhism attain supreme bodhi only after slowly
passing through three great asaṃkhyeya-kalpas. During that time they go forward ten [paces] only to go back nine,” (於顯敎修行者。久經三大無數劫。然後證成無上菩提。於其中間十進九退).
116

Sanmayakai jo, §I.1.6.

The Lotus Sūtra has (T 262:9.7a. see also REEVES 2008: 83), “The buddhas, the world-honored ones, appear in theworld because they want beings to open up the knowledge and insight of the buddhas (jñāna-darśana) and [so] attainpurity,” (諸佛世尊欲令衆生開佛知見使得淸淨故出現於世). Purity means emptiness, as in the Daji da Xukongzang pusa
suowen jing (T 404:13.623b), “Why is this called pure? It is because those dharmas are originally nonarising and areneither produced nor destroyed, therefore they are called pure,” (以何因緣而名淸淨。謂彼諸法本來不生無所起滅故名淸淨). The “purity of the single path” (一道淸淨) is the Mahāyāna realization of the emptiness in the single vehicle (一乘),but this is still an exoteric realization and not yet the esoteric path. The Jin’gangding lianhuabuxin niansong yigui (T873:18.302a) says of the bodhisattva Sarvārthasiddhi who is about to enter the esoteric path through the five-stage
117

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186[II.3.1.7. Huayan]
極無自性心者。雖云融法界而證三世間身等帝網而得一大法身。猶是成佛之因初心之佛。五相成身
四種曼荼羅未能具足。是故不可住。謂未得爲得未到謂到。
[The eighth gate is] the “ultimate mind of no independent existence.”118 Even though theyinterpenetrate with the dharmadhātu to realize the body of the three realms,119 identical with thenet of Indra, and attain the single great dharmakāya,120 these are still the causes of buddhahood,and the initial resolve [to attain] buddha[hood]. They do not yet possess the five-stage

meditation121 and the four maṇḍalas.122 You must not abide in this either. They think they haveattained what they have not yet attained, and they think they have reached what they have notyet reached.123[II.3.1.8. The superiority of the mantra gate]
如是依如來敎勑以最上智慧簡乘差別發菩提心。若有人等乘如是車行所行道未名最上淨菩提心。是故眞言門菩薩超此諸住心等發菩提心行菩提行。爲知此乘差別發深般若勝義心。
In this way, relying on the Tathāgata’s [esoteric] teachings, through [his] supreme wisdom one

differentiates among the vehicles and raises bodhicitta. If a human or other being rides on these[exoteric] carts and trains in their paths of training, that would not yet be called the unsurpassed

pure bodhicitta.124 For that reason, the bodhisattvas of the mantra gate pass over the [first nine]abodes of mind,125 give rise to [the unsurpassed] bodhicitta, and train in the training of bodhi. To

meditation (pañcākārābhisaṃbodhi-krama, 五相成身):
汝之所證處
是一道淸淨
金剛喩三昧
及薩婆若智
尚未能證知
勿以此爲足
應滿足普賢
方成最正覺
What you have realized is the purity of the single path.
Both the vajra-like samādhi (Skt. vajropamā-samādhi) and omniscience (Skt. sarvajñāna):Those you have not yet attained. Do not be satisfied with this.
You must fully perfect the [realization of] Samantabhadra, and realize the supreme enlightenment.

118

Sanmayakai jo, §I.1.7.

The realms of ordinary sentient beings in saṃsāra (衆生世間), of the insentient material support or container
worlds (器世間) that they rely on, and of the enlightened mind of the buddhas and bodhisattvas (智正覺世間) thatbrings beings to liberation.
119

120
The Dafangguang Fo Huayan-jing shu (T 1735:35.572c) has, “penetrating and encompassing the three realms, all is
the single great dharmakāya,” (通攝三種世間皆爲一大法身).

121
The esoteric meditation sequence in five stages to achieve buddhahood (pañcākārābhisaṃbodhi-krama) that is asignificant part of the Vajraśekhara practice. For details see GIEBEL 2001: 23–25 and TODARO 2006.
122

For an explanation of the four maṇḍalas see TAKAGI and DREITLEIN 2010: 363–364.

This seems to be a paraphrase of the Lotus Sūtra (T 262:9.7a) regarding those that left the assembly, that “theythink that they have attained what they have not attained, and that they have realized what they have not realized,”(未得謂得未證謂證).
123

124
Kūkai seems to mean that the above paths do not reach pure bodhicitta, which is itself complete awakening, as
stated for example in the Avataṃsaka (see note 75). The Putixin lun (T 1665:32.573c, quoting the Mahāparinirvāṇa-sūtra,T 374:12.590a and T 375:12.838a) also has:

初發已爲人天師勝出聲聞及緣覺
如是發心過三界
是故得名最無上Having given rise [to bodhicitta] for the first time, he is already the teacher of men and gods,
And has gone beyond the śrāvakas and pratyekabuddhas.
Giving rise to [bodhi]citta in this way, he transcends the triple world.
Therefore, he is called supreme.

125
Bodhisattvas practicing esoteric Buddhist yoga go beyond the realms of the bodhisattvas on the exoteric paths
described above. The Putixin lun (T 1665:32.573b) has:

以大悲決定永超外道二乘境界。復修瑜伽勝上法。人能從凡入佛位者。亦超十地菩薩境界。

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

know the differences among these vehicles, give rise to the profound mind of the ultimate truth ofprajñā.

[II.4. Bodhicitta]
四言菩提心者。此有二種。一能求菩提心。二所求菩提心。
The fourth, bodhicitta, is of two types: first, the mind that aspires to awakening, and second,that which is aspired to: the [inherently] awakened mind.126[II.4.1. Bodhicitta as the mind that aspires to awakening]
云能求心者。譬如有人欲爲善與惡必先標其心而後行其行。 云 求菩提之人亦復如是。
The mind that aspires [to awakening] is like, for instance, when a person wishes to dosomething, whether good or evil. That person always first has the idea, and then afterwards does
the action, and so on.127 A person who aspires to awakening is just the same.

又如狂人解毒忽起歸宅之心。遊客事畢乍發懷土之思。求菩提之心亦復如是。既知狂醉在三界之獄
熟眠臥(TKZ 5.8)六道之藪。何不駈神通之車速歸本覺莊嚴之床。此卽能求之心。
Again, it is like a man who has been driven mad [by a drug]. When the drug wears off [and hereturns to normal], he immediately gives rise to the thought of returning to his home.128 [Or it islike] a traveler who, once his business is finished, straightaway longs for his own land. The mind

that aspires to awakening is just the same. Once we have realized [that our condition has been
one of a] mad intoxication while dwelling in the prison of the triple world, or of deep slumber

while lying down in the quagmire of the six rebirth paths,129 who would not [choose to] gallop

Through resolute great compassion one will forever pass beyond the realms of the non-Buddhist paths(the second and third abodes of mind) and of the two vehicles (the fourth and fifth abodes of mind).
Again, a person cultivating the supreme methods of [esoteric] yoga can enter into the stage of thebuddhas from the state of an ordinary being, passing over the realms of the bodhisattvas on the tenbhūmis.

126
The two interrelated aspects of bodhicitta are: the subject who aspires to attain awakening, and the object aspired
to, which is the inherent awakening already present in all beings. These two are not apart. The
Mahāvairocanābhisaṃbodhi-sūtra (T 848:18.1c) has, “Your own mind aspires to bodhi and omniscience. Why is that?
Because it is pure by nature,” (自心尋求菩提及一切智何以故本性淸淨故). The Darijing shu (T 1796:39:588a–587c)
explains:

若一切智智卽是菩提心者。此中誰爲能求誰爲所求。誰爲可覺誰爲覺者…佛言。祕密主自心尋求菩提及一切智。何以故。本性淸淨故。
“If omniscience is identical with bodhicitta, then in that case which is the aspirer and which is aspired
to? Who is the one to be awakened, and who is the awakened one?” … The Buddha answered, “Lord of
the Secret Ones, your own mind aspires to bodhi and omniscience. Why is that? Because it is pure by
nature.”127

Paraphrasing the Putixin lun (T 1665:32.572c):

凡人欲爲善之與惡。皆先標其心。而後成其志。所以求菩提者。發菩提心。修菩提行。
In general, a person who wishes to do something, whether wholesome or unwholesome, first has thatidea and then afterwards completes his intention. Therefore, one who aspires to bodhi [first] raises
bodhicitta and then cultivates the practices of bodhi.

128
Kūkai writes similarly in Hannya-shingyō hiken (TKZ 3.11, DREITLEIN 2011: §II.6), “The triple world is no morethan an inn for travelers, but the one-mind is our true home,” (三界如客舍
一心是本居).
129

24

Kūkai writes in Unji gi (TKZ 3.59, TAKAGI and DREITLEIN 2010: 147):

是故三界六道長迷一如之理常醉三毒之事荒獵幻野無心歸宅。長眠夢落覺悟何時。
Thus, those in the triple world and the six rebirth states are long confused about the truth of the single
suchness. They are incessantly intoxicated by the three poisons [greed, hatred, and ignorance] and（ 24 ）

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away on the chariot of the superpowers130 to rapidly return home to our [original] state 131

adorned with inherent awakening? This is precisely the mind that aspires [to awakening].
[II.4.2. Bodhicitta as the inherent mind of awakening that is aspired to]

所求心者。所謂無盡莊嚴金剛界身是也。大毗盧舍那四種法身四種曼荼羅。此是一切衆生本來平等共有。雖然被五障之覆弊依三妄之雲翳不得覺悟。
The [inherently awakened] mind that is aspired to is, in other words, the inexhaustiblyadorned 132 body of the Vajradhātu. 133 Mahāvairocana’s fourfold dharmakāya 134 and the fourmaṇḍalas135 are originally and universally shared by all beings.136 However, because [the minds ofpursue their wild hunts on phantom plains, with no thought of ever returning home. They nod foreverin their dream realms; when will they ever awaken?

130
Kūkai uses terminology like the “chariot of the superpowers” to refer to esoteric Buddhism. In a Dainichikyō
kaidai (DREITLEIN 2014b: §I.1.1, 衆生狂迷, TKZ 4.14) Kūkai writes, “The jeweled cart of the superpowers soars throughthe sky to fly away rapidly, unfailingly reaching the goal within a single lifetime,”(神通寶輅凌大空而速飛一生之間必到所詣).
131
Kūkai also uses the word 床 (literally, “bed” or “couch,” here rendered as “state”) in Unji gi (TKZ 3.59, TAKAGI and
DREITLEIN 2010: 147) continuing from the sentence in note 130, “Now, observing with the eye of the Buddha, both the
Buddha and ordinary beings are in the same liberated state. There is neither this nor that: there is only nonduality andidentity,” (今以佛眼觀之佛與衆生同住解脫之床。無此無彼無二平等).
132

The Mahāvairocanābhisaṃbodhi-sūtra (T 848:18.1a) has:毗盧遮那如來加持故。奮迅示現身無盡莊嚴藏。如是奮迅示現語意平等無盡莊嚴藏。
Through the adhiṣṭhāna of Vairocana Tathāgata, [he] swiftly manifested the inexhaustible treasury of[the universality of his] adornments of body, and in the same way swiftly manifested the inexhaustible
treasury of the universality of his adornments of speech and mind.

The Darijing shu (T 1796:39.619a) 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 “secretly adorned abode of mind” is also Kūkai’s name for his tenth abode of mind. In Himitsu mandara jūjūshin
ron (TKZ 2.307) he explains,祕密莊嚴住心者。卽是究竟覺知自心之源底。如實證悟自身之數量。所謂胎藏海會曼荼羅。金剛界會曼荼羅。金剛頂十八會曼荼羅是也。如是曼荼羅各各有四種曼荼羅四智印等。
The secretly adorned abode of mind is ultimate awakening to the fundamental depth of your own mind.
It is realizing the quantity of your own body just as it is, which is to say the maṇḍala of the assemblyof the Mahākaruṇāgarbhodbhava, the maṇḍala of the assembly of the Vajradhātu, and the maṇḍalas ofthe eighteen assemblies of the Vajraśekhara. Thus, each of these maṇḍalas has four kinds and four
wisdom seals.

133
The “body of the Vajradhātu” here does not specifically refer to the Vajradhātu Maṇḍala to the exclusion of the
Mahākaruṇāgarbhodbhava Maṇḍala, but is rather another name for Mahāvairocana. The Darijing shu (T 1796:39.788b)
explains:

當知一切大會漫荼羅。皆是一身無別身也。卽是普門身。卽是法界身。卽是金剛界身也。
Know that the maṇḍalas of all the great assemblies are all a single body, and not separate bodies. Thisis the body of the universal gate (Mahāvairocana). This is the body of the dharmakāya. This is the bodyof the Vajradhātu.

134
135

For a discussion of the fourfold Dharmakāya in Kūkai’s esoteric system see TAKAGI and DREITLEIN 2010: 366–368.
For an explanation of the four maṇḍalas see TAKAGI and DREITLEIN 2010: 363–364.

The Darijing shu (T 1796:39.591c) has, “The mind of the purity of own-nature and the vajra jeweled treasury are
equally possessed by all beings without any lack or deficiency,” (謂自性淸淨心金剛寶藏無有缺減一切衆生等共有之).
The Darijing shu elsewhere (T 1796:39.589c) explains that the “mind of the purity of own-nature” as the gate of theletter a. “The full extent of fundamental nonarising is the mind of the purity of own-nature. The mind of the purity ofown-nature is the gate of the letter a,” (本不生際者卽是自性淸淨心。自性淸淨心卽是阿字門).
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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

those beings] are covered over by the five obstructions137 and clouded by the three (coarse, fine,and extremely fine) delusions they cannot realize this.

[II.4.3. How to realize bodhicitta as the inherent mind of awakening]
若能觀日月之輪光誦聲字之眞言。發三密之加持揮四印之妙用。則大日之光明廓周法界。無明之障者忽歸心海。無明忽爲明毒藥乍爲藥。五部三部之尊森羅圓現剎塵海滴之佛忽然涌出。住此三昧名祕密三摩地。
If they can visualize the light of the discs of the sun or moon,138 recite the sounds and letters ofmantras, give rise to the empowerment of the three mysteries, and wield the subtle activities ofthe four wisdom seals, 139 then [they will know] the light of Mahāvairocana as vast as thedharmadhātu.140 The obstructions caused by ignorance will immediately revert to the ocean ofmind.141 Ignorance immediately transforms into wisdom, and poison instantly becomes medicine.

The deities of the five families (the Vajradhātu Maṇḍala) and the three families (theMahākaruṇāgarbhodbhava Maṇḍala) manifest perfectly in infinite numbers, and buddhas as
numberless as the particles of dust in the world or the drops of water in the ocean suddenly spring
forth. Abiding in this samādhi is called the secret samādhi.

137
The five obstructions to cultivating the path are given in the Darijing shu (T 1796:39.590a–b). They are (1)afflictive obstructions, (2) karmic obstructions, (3) birth obstructions, (4) dharmic obstructions, and cognitive
obstructions. See also the entries for āvaraṇa (81–82), kleśāvaraṇa (438), and jñeyāvaraṇa (398) in BUSWELL and LOPEZ
2014.
138

139

The Putixin lun (T 1665:32.573c) has:當知法爾應住普賢大菩提心。一切衆生本有薩埵爲貪瞋癡煩惱之所縛故。諸佛大悲以善功智說此甚深祕密瑜伽。令修行者於內心中觀日月輪。由作此觀照見本心。湛然淸淨猶如滿月光遍虛空無所分別。
Know that by nature you accord with and abide in the great bodhicitta of Samantabhadra. This isbecause the inherent [Vajra]sattva of all beings is bound up in the afflictions of lust, hatred, anddelusion. The great compassion of the buddhas makes use of the wisdom of skillful means to teach thisprofound secret yoga, allowing the cultivator to visualize within his heart the disc of the sun or moon.
Through doing this visualization, one clearly sees the inherent mind. It is still and pure like the light of
the full moon filling the sky without any discrimination.

See the explanation of the four wisdom seals (jñānamudrā) in TAKAGI and DREITLEIN 2010: 365–366.

The Liqu shi (T 1003:19.607b) has, “through the samādhi of the vajra-wisdom of great space, you realize theeverywhere-shining light of the dharmakāya Vairocana Tathāgata,” (用以大空金剛智三摩地證得法身光明遍照毗盧遮那如來也). The Putixin lun (T 1665:32.574b) has:
若常見者則入菩薩初地。若轉漸增長則廓周法界量等虛空。卷舒自在當具一切智。
If you constantly see [the letter a], you will enter the first bodhisattva bhūmi. If you then increasingly
and gradually expand it, it will become as vast as the dharmadhātu, and will be the same size as space.
Expanding and contracting it at will, you will perfectly possess omniscient wisdom.
140

141
Obstructions arising from ignorance will immediately be dissolved into the vast ocean that is the awakening of
Mahāvairocana. The Darijing shu (T 1796:39.611a) has, “the great ocean of the Mind-King (Mahāvairocana) is ofprecisely a single taste and no other,” (心王大海方一味無別耳). The Darijing shu (T 1796:39.580b) also has,心王毗盧遮那成自然覺。爾時一切心數。無不卽入金剛界中。成如來內證功德差別智印。
The Mind-King Vairocana attains spontaneous awakening, and at that time all mental events (defiled
dharmas) without exception enter into the Vajradhātu to become the diverse wisdom seals of theexcellent qualities of the Tathāgata’s own-realization.

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182[III. The three ways to cultivate bodhicitta]
諸佛如來以此大悲勝義三摩地爲戒。無時暫忘。何故以此名戒。戒有二種。一毗奈耶。此翻調伏。
二尸羅。翻云淸涼寂靜。
The buddhas and tathāgatas took [the bodhicitta of] great compassion, ultimate truth, and samādhi

as their precepts. They did not forget them even for a moment.142 Why are these called precepts?

There are two kinds of precepts. The first is vinaya, translated [into Chinese] as discipline. The
second is śīla (moral precepts), translated as tranquility and peacefulness.143[III.1. The cultivation of great compassion (or the cultivation of vows, praṇidhāna)][III.1.1. The ten paths of wholesome conduct: body]144
142

The Putixin lun (T 1665:32.572c) has:
諸佛菩薩昔在因地發是心已。勝義行願三摩地爲戒。乃至成佛無時暫忘。
Long ago when the buddhas and bodhisattvas were in the causal stage they raised this mind
(bodhicitta). They took [the practices of] ultimate truth, the cultivation of vows, and samādhi as theirmoral precepts. Until they attained buddhahood they did not forget them even for a moment.

143

Kūkai writes in Bonmōkyō kaidai (TKZ 4.223):

戒有二種。一毗奈耶卽調伏義。二尸羅則淸淨義。一道淸淨之心。本住一如不見彼此。離生死熱惱淸涼寂靜。斯乃尸羅之義。觀此本寂願求證得斷一切惡。是調伏義。
There are two kinds of precepts. The first is vinaya, meaning discipline. The second is śīla, meaning
purity. The mind of the purity of the single path originally abides in the single suchness, and does notrecognize [dualistic distinctions, such as] this and that. Freed from the burning afflictions of saṃsāra,[the mind is] tranquil and peaceful. This is therefore the meaning of śīla. Meditating on this original
peace, we aspire to achieve the elimination of all evil. This is the meaning of discipline.

144
This section presents the ten paths of wholesome conduct (十善業道, daśakuśalakarmapatha) in the context ofgreat compassion through seeing the identity of the self and all other beings. These are the inverses of the ten paths of
unwholesome conduct (十惡業道), see the entries for ten unwholesome courses of action (1086) and also karmapatha(422–423) in BUSWELL and LOPEZ 2014. The Mahāvairocanābhisaṃbodhi-sūtra (T 848:18.39a) explains:祕密主。菩薩持不奪生命戒所不應爲。持不與取。及欲邪行。虛誑語。麤惡語。兩舌語。無義語戒。貪
欲。瞋恚。邪見等。皆不應作。祕密主如是所修學句。菩薩隨所修學。則與正覺世尊。及諸菩薩。同行。應如是學。
Lord of the Secret Ones, a bodhisattva keeps the moral precept not to take life, which must not be done.
He keeps [the moral precepts of] not taking what is not given, and of [not engaging in] sexual
misconduct. [He keeps] the moral precepts of [not engaging in] false speech, abusive speech, divisive
speech, and careless speech. [He does not engage in] greed, malice, false views, and so on. All of thesemust not be done. Lord of the Secret Ones, these training rules follow what the bodhisattvas cultivate.
The perfectly awakened World-honored One and the bodhisattvas practice the same way. You must
train like this.

The Darijing shu (T 1796:39.757a) calls these ten the “bodhisattva precepts” (菩薩戒). The idea seems to be thateven those these ten wholesome acts are not exclusive to the bodhisattva path (being known from a wide range of texts
including such Pāli texts as the Sāleyyakasutta MN 41, where they are called “behavior according with Dhamma”
dhammacariyā but not “precepts” sīla or śīla, a term reserved in those texts for the Five Lay Precepts and so on), if abodhisattva uses them to “penetrate the Mahāyāna” then they are bodhisattva precepts. The Darijing shu:
若於此住菩薩大有情而得通達大乘者此修行道卽是菩薩戒也。三世諸佛皆由此道至菩提。故名修行道也。住此諸佛修行道故。諸菩薩卽能通達大乘也。何以故。今此戒卽是一切衆生自性本源之戒。…次佛告其戒相。謂不殺生命。不得不與而取。欲邪行。誑語惡口兩舌語綺語。及貪瞋邪見等。卽是菩薩戒也。
If a bodhisattva-mahāsattva abiding in these [precepts] attains the penetration of the Mahāyāna, thenthis path of cultivation is the bodhisattva precepts. The buddhas of the three times all rely on this path
to reach bodhi. Therefore, it is called the path of cultivation. Because they abide in this path cultivatedby the buddhas, the bodhisattvas are able to penetrate the Mahāyāna. Why is that? It is because theseprecepts now are the precepts of the original source of the own-nature of all beings. … Next, theBuddha gave the specific precepts. He said not to kill living things, and not to take what is not given,
engage in sexual misconduct, speak falsely, speak abusively, speak divisively, speak carelessly, begreedy, be malicious, have false views, and so on. These are then the bodhisattva precepts.

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

觀一切衆生猶如己身及四恩。是故不敢殺害其身命。觀衆生猶如己身故。不敢奪盜其所有財物。觀
衆生猶如四恩故。不敢凌辱汙穢。
See all beings as just like your own body or [those who have shown you] the four kindnesses.145

For that reason, you dare not destroy their bodies or lives.146 Because you see beings as just likeyour own body, you dare not take away their property or possessions. Because you see beings asjust like [those who have shown you] the four kindnesses, you dare not sexually assault or defame
them.147[III.1.2. The ten paths of wholesome conduct: speech]
觀衆生猶如己身四(TKZ 5.9)恩故。不敢欺誑。觀衆生如己身四恩故。不敢以麤惡語罵詈。觀衆生如己
身四恩故。不敢離間。
Because you see beings as just like your own body or [like those who have shown you] thefour kindnesses, you dare not deceive them. Because you see beings as just like your own body or[like those who have shown you] the four kindnesses, you dare not abuse them with harsh speech.
Because you see beings as just like your own body or [like those who have shown you] the fourkindnesses, you dare not cause hostility to arise among them [through slanderous speech].148[III.1.3. The ten paths of wholesome conduct: mind]
觀衆生如己身四恩故。不敢貪求所有財色。觀衆生如己身故。不敢嗔恚前人。觀衆生如己身故。不敢起愚癡心行。
Because you see beings as just like your own body or [like those who have shown you] thefour kindnesses, you dare not covet the material wealth they possess. Because you see beings asjust like your own body, you dare not bear malice toward the person before you. Because you see
beings as just like your own body, you dare not give rise to foolish mental activities.149

The Darijing shu (T 1796:39.629b) also explains the ultimate nature of the precepts:
觀身口業自無別體。統末歸本唯是一心。而此心實相常是平等法界。是故住此戒時。種種身口意業皆同一相。無量見網皆悉淨除。是故得名住無戲論金剛印也。
Observe that the activities of body and speech are not of a separate essence. From beginning to end
they are only the one-mind, and the reality of this mind is always the identity of the dharmadhātu.
Therefore, when abiding in these moral precepts, the many actions of body, speech, and mind all havethe same single mark. The infinite net of views is thoroughly purified and removed. Therefore, this iscalled the vajra-seal of abiding without conceptual proliferation.

145

See note 83 for the four kindnesses.

The Putixin lun (T 1665:32.572c) has, “Seeing sentient beings in the ten directions, [I know that] they are all
exactly like my own body,” (觀十方含識猶如己身). Compare Sutta nipāta 3.708 (NORMAN 2001: 92), “‘As I [am], so [are]these; as [are these, so [am] I.’ Comparing himself [with others], he should not kill or cause to kill” (yathā ahaṃ tathā
ete yathā ete tathā ahaṃ, attānaṃ upamaṃ katvāna haneyya na ghātaye).
146

147This paragraph gives the first three kinds of wholesome behavior mentioned in the Mahāvairocanābhisaṃbodhisūtra (T 848:18.39a, see note 145), which are associated with the body.
148
This paragraph gives three of the four kinds of wholesome behavior mentioned in the Mahāvairocanābhisaṃbodhisūtra (T 848:18.39a, see note 145), which are associated with speech. Kūkai follows the sequence in the
Mahāvairocanābhisaṃbodhi-sūtra but uses different wording, and omits the fourth and last term. In KZ 2.137, HASE
suggests that an additional sentence, “Because you see beings as just like your own body or the four kindnesses, youdare not engage in careless speech,” (觀衆生如己身四恩故不敢綺語) should be added here to give the full complementof four kinds of wholesome speech behavior. TKZ makes no mention of such an addition.
149
This paragraph gives the three kinds of wholesome behavior mentioned in the Mahāvairocanābhisaṃbodhi-sūtra (T848:18.39a, see note 145), which are associated with the mind.

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180[III.1.4. The three accumulations of pure morality]
是則由大慈悲行願故。自然離十不善心離十不善等。卽是調伏戒。由離其惡心故。心中得淸涼寂靜。是則尸羅之戒。亦是饒益有情之戒。
Because these [ten paths of wholesome conduct] rely on the cultivation of vows through greatcompassion, you are spontaneously free of thoughts of the ten unwholesome forms of conduct.

[Because] they bring freedom from the ten forms of unwholesome conduct, they are the preceptsof discipline. Because you are freed from those unwholesome thoughts, within your mind you
attain tranquility and peace. Then they are the moral precepts of śīla. They are also called themoral precepts for benefitting sentient beings.150[III.2. The realization of ultimate truth (paramārtha)]
又以深般若妙慧觀前九種住心無自性。云何無自性。謂如冬凍遇春卽泮流。金石得火卽消鎔。諸法
皆從緣生無自性。
Again, through the subtle wisdom of profound insight (prajñā), you see that the first nine

[exoteric] abodes of mind have no independent existence. Why is there no independent
existence?151 It is like [water] frozen in winter that melts to become water when the spring comes,

or like metal or stones that become molten and fuse when heat is applied. All dharmas arise
because of conditions, and have no independent existence.

150
The three accumulations of pure morality (三聚淨戒) are: (1) morality for restraint (saṃvara-śīla), (2) the
morality for gathering all wholesome qualities (kuśala-dharma-saṃgrāhaka-śīla), and (3) the morality for giving benefit
to beings (sattvārtha-kriyā-śīla). Here “the cultivation of vows through great compassion” corresponds to (2), the“precepts of discipline” corresponds to (1), and the “precepts of śīla” or the “precepts for benefitting sentient beings” to(3). Kūkai sees (2) and (3) as śīla, and (1) as vinaya; see the similar material in Kūkai’s Bonmōkyō kaidai (TKZ 4.223–224):

上卷所說四十心地則攝善饒益二種之戒。是則尸羅也。下卷所說十無盡藏四十八輕則攝律儀戒。修此律
儀息一切惡。卽無身心熱惱。亦是有淸涼義。
The first fascicle [of the Brahma Net Sūtra] explains forty mind-grounds, which consists of the two
types of precepts: to gather all wholesome qualities (kuśala-dharma-saṃgrāhaka-śīla), and to give
benefit [to beings] (sattvārtha-kriyā-śīla). These are thus śīla. The inexhaustible treasury of the ten[major precepts] and the forty-eight minor [precepts] given in the second fascicle comprise theaccumulation of the precepts of restraint (saṃvara-śīla). By cultivating this restraint, an end is put to all
evil, and then there will be no more burning afflictions of the body and mind. This also has themeaning of tranquility.

151

The Putixin lun (T 1665:32.573b) has:

又深知一切法無自性。云何無自性。前以相說今以旨陳。夫迷途之法從妄想生。乃至展轉成無量無邊煩
惱輪廻六趣。若覺悟已妄想止除種種法滅。故無自性。
Again, profoundly realize that all dharmas have no independent existence. Why is there no
independent existence? Above the superficial aspects were discussed, now the gist will be explained.
Thus, dharmas [in the realms of] confusion arise from delusions (ignorance). One after the other, [thedelusions] then develop into the immeasurable and limitless afflictions, and [the beings afflicted bythem experience] cyclical rebirth in the six destinations. Once one has awakened, the delusions cometo an end and the many [afflicted] dharmas are eliminated. Therefore [dharmas] have no independent
existence.

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）[III.2.1. The conditions leading to advancement through the abodes of mind]
是故異生羝羊凡夫一向惡心。遇善知識敎誘故起愚童持齋心。
Therefore, “worldly beings [like] rams subject to rebirth”152 have thoroughly unwholesome

minds. Yet because they encounter the guidance of a virtuous friend they give rise to the “mindthat is ignorant and childlike, but capable of fasting.”153
愚童人乘人信因果故起生天護戒心。
Because a person of the “ignorant and foolish” vehicle has faith in cause and effect, he gives

rise to the thought of guarding the moral precepts wishing to born in heaven, which is the “mindof those infantlike but fearless.”154

嬰童無畏心。嬰童無畏心願殊勝解脫智故。依善知識誘發唯蘊無我拔業因種二乘心。
Because a person of the “mind of those infantlike but fearless” aspires to the superior wisdomof liberation, he relies on the advice of a virtuous friend to develop the minds of the two vehicles:“only the skandhas to negate the self” (the śrāvakas) and “uprooting the seeds of karma” (thepratyekabuddhas).155

二乘之人蒙諸佛驚覺故起他緣大乘心。
Because a person of the two vehicles receives the sudden call to awareness of the buddhas, hegives rise to the “mind of the Mahāyāna concerned with others” (Faxiang).156
他緣大乘人願最(TKZ 5.10)勝果。故起覺心不生心。

Because a person of the “Mahāyāna concerned with others” aspires to the highest fruit, hegives rise to the “mind that awakens to the nonarising of mind” (Sanlun).157
覺心不生人無自性故起一道如實心。

Because a person of the “[mind that] awakens to the nonarising of mind” [understands] that

there is no independent existence, he gives rise to the “mind of the single path of reality as it is”(Tiantai).158

一道如實心人蒙諸佛驚覺故發極無自性心。
Because a person of the “[mind] of the single path of reality as it is” receives the sudden call toawareness of the buddhas, he gives rise to the “ultimate mind of no independent existence”(Huayan).159

極無自性人願究竟最勝金剛心故發祕密莊嚴心。
Because a person of the “ultimate mind of no independent existence” aspires to the ultimate

and superior vajra-mind, he gives rise to the “secretly adorned mind” (esoteric Buddhism).
152
153
154
155
156
157
158
159

30

Sanmayakai jo, §II.3.1.1.

Sanmayakai jo, §I.1.1 and II.3.1.2.
Sanmayakai jo, §I.1.2 and II.3.1.3.
Sanmayakai jo, §I.1.3 and II.3.1.4.
Sanmayakai jo, §I.1.4 and II.3.1.5.

Sanmayakai jo, §I.1.5 and II.3.1.5.

Sanmayakai jo, §I.1.6 and II.3.1.6.
Sanmayakai jo, §I.1.7 and II.3.1.7.

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是皆由無自性故展轉勝進。
Because all of the [nine exoteric abodes of mind] have no independent existence, [with theright conditions] one can advance in sequence toward the superior [esoteric tenth abode of mind].
[III.2.2. The three accumulations of pure morality achieved through insight]
以深般若觀無自性故。自然離一切惡修一切善饒益自他衆生。卽是三聚妙戒具足無缺。
Through profound insight (prajñā) you perceive that there is no independent existence,

therefore you are spontaneously freed from all that is unwholesome, cultivate all that iswholesome, and give benefit to yourself and other beings. Thus, you possess without deficiency
these three accumulations of subtle precepts.160[III.3. The practice of esoteric samādhi]住祕密三摩地亦復如是。
Abiding in the esoteric samādhi is just the same. 161[IV. Conclusion]
住此乘者以此戒檢知自身心敎化他衆生。卽是祕密三摩耶佛戒也。
Those who abide in this vehicle use these precepts to examine their own bodies and minds,

and to guide other beings. Thus, these are the secret samaya commitments of a buddha.

——

160

See note 151.

No details are provided, but Kūkai probably intends that the text of the Putixin lun for the third of the threemethods of bodhicitta (T 1665:32.573c–574c) be referred to here. That section covers the meditations on the moon disc,letter a, and the five-stage meditation. Note that Kūkai also quotes the entire samādhi section of the Putixin lun in his
Hizō hōyaku for the tenth abode of mind (TKZ 3. 169–174, HAKEDA 1972: 218–222 with omissions in the translation).
161（ 31 ）31

177

An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

祕密三昧耶佛戒儀一巻
Himitsu sanmaya bukkai gi
Rite of the Secret Samaya Commitments of a Buddha祕密三昧耶佛戒儀一巻
Rite of the Secret Samaya Commitments of a Buddha, in one fascicle[I.1. Introduction]162(TKZ 5.165)夫欲發無上菩提之心應先深心觀察。十方諸佛淸淨性海。湛寂圓明本無生滅。廣大無礙無相無爲常寂滅相。

To raise the supreme thought of bodhi, you must first contemplate [the following] deeply. The
pure oceanic nature of the buddhas in the ten directions is exceedingly tranquil163 and perfectly

luminous, 164 and eternally without arising and ceasing. 165 It is boundless and unobstructed,
without marks and unconditioned, eternally at peace, and with the mark of cessation.166

愍諸衆生爲諸妄想煩惱迷覆淨心。不覺不知昏昏默默。貪瞋癡毒日夜燒溺。六賊攻劫五欲纒縛。昏狂既盛無所覺知。
[The buddhas] have compassion for beings who are confused about and have lost sight of thepure mind because of delusions and afflictions, who do not realize it and do not know it, 167 who

162
The bracketed divisions into sections and the section headings are the additions of the translator. The original
Chinese text has no such sections or paragraph divisions.
163

The Mahāvairocanābhisaṃbodhi-sūtra (T 848:18.22c) has:

我一切本初
號名世所依
說法無等比
本寂無有上
I am the root and origin of all, I am called that which the world relies upon.
My preaching is unequalled and incomparable, I am originally at rest; there is none higher.

Kūkai comments on this passage in Sokushin jōbutsu gi (TKZ 3.29, TAKAGI and DREITLEIN 2010: 68–71):

謂我者大日尊自稱。一切者擧無數。本初者本來法然證得如是大自在一切法之本祖。如來法身衆生本性同得此本來寂靜之理。然衆生不覺不知。故佛說此理趣覺悟衆生。
The “I” in the above is the lord Mahāvairocana speaking of himself. “All” gives the idea of limitlessness.
“Root and origin” is the root ancestor of all dharmas, fundamentally and just as it is attaining suchcomplete freedom. The dharmakāya of the tathāgatas and the original nature of beings equally possess
this truth of original stillness. Beings, however, do not perceive it and do not know it. Therefore, theBuddha teaches this path to truth in order to awaken beings.

164
The Jin’gangding yujia lüeshu sanshiqi zun xinyao (T 871:18.296c) has “the subtle existence of true emptiness isreality and is perfectly luminous,” (眞空妙有實相圓明).

165
The Jin’gangding yujia zhong lüechu niansong jing (T 866:18.250b) has, “Samantabhadra, the Dharmakāya, extends
to all, … and is without beginning, without end, and without arising or ceasing,” (普賢法身遍一切…無始無終無生滅).

The Darijing shu (T 1796:39.706a) has, “know that the mind is the essence of the dharmadhātu, eternally at peace(nirvāṇa) and with the mark of cessation” (知此心法界之體本來常寂滅相), and also (T 1796:39.646b) “When you realizethat your own mind is nonarising from the very beginning is indeed the perfection of buddhahood, there is no reality,
no realization, and no perfecting. All beings do not understand this eternal peace and cessation” (覺自心從本以來不生卽
是成佛而實無覺無成也。一切衆生不解如是常寂滅).
166

167
Prajña’s translation of the Gaṇḍavyūha (T 293:10.830a) has, “the mind is originally pure, but because all beings
with their eyes clouded by the cataracts of ignorance do not believe that, they say it is not pure,” (心本性淸淨一切衆生
無智瞖眼以不信故謂爲不淨).

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are muddled and mute,168 who day and night are burned and drowned by the poisons of craving,hatred, and delusion, assaulted169 by the six bandits and entangled by the five desires,170 and who

are thoroughly confused and insane, and without any realization.

愍念此輩從大悲流演化身。不生而生無相現相。假起言說示現去來。皆爲憐念我等衆生。起方便智施權實敎。爲欲引導利鈍根性。施設種種頓漸法門。是故我等慚愧。諸佛慈悲方便愍念衆生沈淪苦海。
With sympathetic thoughts for such beings, from their oceanic great compassion [the buddhas]

extend to us the nirmāṇakāyas, who do not arise yet arise, and who have no marks yet

demonstrate marks. They provisionally give discourses, and manifest their coming and going [inthe world]. They do this with sympathetic thoughts for us, the [suffering] beings. They give riseto the wisdom of skillful means to provide us with teachings both adjusted [for the audience] andfinal. Because they wish to guide those of both sharp and dull roots, they provide many Dharma

gates, both immediate and gradual. For that reason, we should feel shame [for our foolishwrongdoings]. The buddhas, with compassion and skillful means, have sympathetic thoughts forbeings sinking in the sea of suffering.
[I.2. Bodhicitta]
應當發起廣大之心。
Give rise to the great thought (bodhicitta) [saying]:
誓願斷除一切衆惡。誓願修習最上法門。誓願度脫諸衆生界。一切有情誓求速證。無上菩提諸佛勝果。是故發起菩提之心。
“I vow to eliminate all that is unwholesome.
I vow to cultivate the highest Dharma gates.
I vow to liberate all worlds of beings.

I vow to lead all sentient beings to aspire to and rapidly realize
Supreme bodhi, the highest fruit of the buddhas.

For that reason, I give rise to the thought of bodhi.”171
168
The words 昏昏默默 appear in the eleventh chapter (在宥) of the Zhuangzi. WATSON (1968: 119) translates, “Theessence of the Perfect Way is deep and darkly shrouded; the extreme of the Perfect Way is mysterious and hushed insilence,” (至道之精窈窈冥冥。至道之極昏昏默默). The term is used positively in the Zhuangzi regarding the Dao, but has
negative connotations in this text.
169
170
171

Reading 改劫 as 攻劫, as in the Larger Sukhāvatīvyūha Sūtra (T 360:12.276b25).
These are the objects of the six and the five senses, respectively.

This is similar to the four vows of bodhisattvas given in the Dasheng bensheng xindi guan jing (T 159:3.325b):
一切菩薩復有四願。成熟有情住持三寶。經大劫海終不退轉。云何爲四。一者誓度一切衆生。二者誓斷
一切煩惱。三者誓學一切法門。四者誓證一切佛果。善男子如是四法大小菩薩皆應修學。三世菩薩所學處故。
All the bodhisattvas have four vows. [They use them] to ripen beings, to abide in the Triple Jewel, andcross over the great ocean of kalpas to finally be irreversible. What are the four? The first is the vow toliberate all beings. The second is the vow to remove all afflictions. The third is the vow to study all
Dharma gates. The fourth is the vow to realize the fruit of all the buddhas. Son of a good family, thesefour vows should be cultivated and trained by bodhisattvas great and lesser. That is because they are
the training rules (śikṣāpada) of [all] the bodhisattvas of the three times.

The Shou putixin jie yi (T 915:18.941a, similar in Wuwei sanzang chanyao T 917:18.943a) gives five vows for “vowing toraise bodhicitta” (誓發菩提心, T 917: 發菩提心門):（ 33 ）

33

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

所謂菩提心者。卽是諸佛淸淨法身。亦是衆生染淨心本。尋遂根源本無(TKZ 5.166)生滅。十方求之終不可得。離言說相離名字相離心緣相。
What we call bodhicitta is the pure dharmakāya of the buddhas. It is also the root of the defiled

and pure minds of beings.172 Inquiring into the source, it is fundamentally without arising or

ceasing. Seek for it in the ten directions, and you will never find it. It is “free of all the marks oflanguage, all the marks of words, and all the marks of conceptualization.”173

妄心流轉卽名衆生染汙之身。開發照悟卽名諸佛淸淨法身。故不增不減經云。不離衆生界有法身。
不離法身有衆生界。衆生界卽是法身。法身卽是衆生界。又言。衆生界淸淨應知卽法身。法身卽涅槃。涅槃卽如來。
Mental confusion and cyclical existence are called the defiled body of beings.174 Awakening

and realization are called the pure dharmakāya of the buddhas. 175 Therefore, the Anūnatvaapūrṇatva-nirdeśa says, “dharmakāya is not apart from the world of beings, and the world of

有情(T 917: 衆生)無邊誓願度
福智無邊誓願集
佛法(T 917: 法門)無邊誓願學
如來無邊誓願事(T 917: 仕)無上菩提(T 917: 佛道)誓願成
Sentient beings are limitless: I vow to liberate them.
Merits and wisdom are limitless: I vow to accumulate them.
The Buddhadharma (T 917: Dharma gates) is limitless: I vow to study it.
The tathāgatas are limitless: I vow to serve them.
I vow to perfect supreme bodhi.

172
The Wuwei sanzang chanyao (T 917:18.945b) has, “From the buddhas above to the wriggling creatures below, allare equal, without any increase or decrease,” (上自諸佛下至蠢動。悉皆同等無有增減).
173

From the Awakening of Faith (T 1666:32.576a), HAKEDA 2006: 39.

That which is called “the essential nature of the Mind” is unborn and is imperishable. It is only throughillusions that all things come to be differentiated. If one is freed from illusions, then to him there will
be no appearances (lakshana) of objects [regarded as absolutely independent existences]; therefore allthings from the beginning transcend all forms of verbalization, description, and conceptualization andare, in the final analysis, undifferentiated, free from alteration, and indestructible. They are only of the
One Mind; hence the name Suchness. (所謂心性不生不滅。一切諸法唯依妄念而有差別。若離妄念則無
一切境界之相。是故一切法從本已來。離言說相離名字相離心緣相。畢竟平等無有變異不可破壞。唯是
一心故名眞如).

174

The Anūnatva-apūrṇatva-nirdeśa (T 668:16.467b) has prior to the passage quoted in the main text:
舍利弗。卽此法身，過於恆沙無邊煩惱所纏，從無始世來隨順世間，波浪漂流，往來生死，名爲衆生。
Śāriputra, this dharmakāya is called “beings” when one is entangled in limitless afflictions more
numerous than the sands of the Ganges, from the beginningless [beginning] of the world conforming to
the world, and tossed about by the waves of saṃsāra going back and forth.

175

After the above sentence the Anūnatva-apūrṇatva-nirdeśa (T 668:16.467b) has:舍利弗。卽此法身。厭離世間生死苦惱。棄捨一切所有欲。求行十波羅蜜。攝八萬四千法門，修菩提行。名爲菩薩。
復次舍利弗。卽此法身。離一切世間煩惱使纏。過一切苦。離一切煩惱垢。得淸淨。住於彼岸淸淨法
中。到一切衆生所願之地。於一切境界中究竟通達。更無勝者。離一切障。離一切礙。於一切法中得自在力。名爲如來應正遍知。
Śāriputra, this dharmakāya is called the “bodhisattvas” when one is weary of the anguish of theworld and saṃsāra, abandons desires for all existences, trains in the ten pāramitās and gathers in the
84,000 Dharma gates, and cultivates the training of bodhi.
Next, Śāriputra, this dharmakāya is called the “tathāgatas, the fully awakened ones” when one is freeof all worldly afflictions and entanglements, has gone beyond all suffering, is free of all the defilementsof the afflictions, has attained purity, abides in the pure dharmas of the other shore, has arrived at theplace that all beings desire, has completely penetrated all objects, is unconquerable and free of allhindrances and all obstructions, and has attained sovereign power in all dharmas.

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beings is not apart from dharmakāya. The world of beings is itself dharmakāya, and dharmakāya isitself the world of beings.”176 Again, it is said,
The world of beings is pure,

Know that it is itself dharmakāya.

Dharmakāya is itself nirvāṇa,And nirvāṇa is itself the Tathāgata.177
以是觀之。一切衆生性淨法身與諸佛身本無差別。而諸佛如來昔在因地迷本法身與我無異。然發大
精進勤修正行已成正覺。我今云何貪戀淤泥不起正行。故發是心。
Accordingly, contemplate this. “The nature of all beings is no different from the puredharmakāya and the bodies of the buddhas. Moreover, when the buddhas and tathāgatas were

anciently at the causal stage they were also confused about the root dharmakāya, and were nodifferent from me. However, they raised great vigor, diligently cultivated the correct cultivation,and have already attained perfect awakening. Why cannot I now, [though still] clinging to thefilth [of saṃsāra], also give rise to the correct cultivation? Therefore, I raise this thought(bodhicitta).”又觀衆生沈淪苦海沒生死河。迷自心源喪失慧命。愍念彼等與我法身平等無二。云何信任不垂救拔。是故勇猛發起大悲。度諸衆生破魔怨敵。是故發起菩提之心。
Again, contemplate that beings are sinking in the sea of suffering, and are lost in the flood ofsaṃsāra. Confused about the source of their own minds, they lose the wisdom-life. 178 With

sympathetic thoughts toward them, [know that] they are identical with and not different from my[identity with] dharmakāya. How could one accept this, and not work to liberate them? Therefore,courageously give rise to great compassion, liberate beings, and defeat Māra, the enemy. For thatreason, give rise to the thought of bodhi.

176

177

Following the previous passage the Anūnatva-apūrṇatva-nirdeśa (T 668:16.467b) has:
是故舍利弗。不離衆生界有法身。不離法身有衆生界。衆生界卽法身。法身卽衆生界。舍利弗。此三法者義一名異。
That is why, Śāriputra, dharmakāya is not apart from the world of beings, and the world of beings is
not apart from dharmakāya. The world of beings is itself dharmakāya, and dharmakāya is itself theworld of beings. Śāriputra, these three dharmas (beings, bodhisattvas, and buddhas) are the same inmeaning but different in name.

Quoting the Dasheng fajie wuchabie lun of Sthiramati (T 1626:31.894a).

The Pañcaviṃśatisāhasrikā-prajñāpāramitā (T 223:8.358b) has “When beings hear about this omniscience, those
who believe it attain sharpness among men, and their life spans are the greatest,” (是諸衆生聞是薩婆若信者得人中之善
利壽命中最). The Dazhidu lun (T 1509:25.610b) comments, “beings have two kinds of life, a life-force (jīvitendriya), anda wisdom-life. These persons attain the wisdom-life, and so ‘their life spans are the greatest,’” (衆生有二種命。一者命根。二者智慧命。是人得智慧命故說壽命中最).
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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）[II. The ritual][II.1. Invocation and prostration]
次應啓請一切諸佛。弟子某甲等。稽首和南十方諸佛毗盧遮那淸淨法身報身化身萬德圓滿。一切如
來及諸菩薩摩訶薩衆。降臨道場以大慈悲拔濟我等。以大智慧照明我等。今者爲欲發起大菩提心。
弃捨生死(TKZ 5.167)破壞魔衆。摧伏外道超越二乘。誓求諸佛大悲行願。是故我今歸依頂禮。
Next, you must invoke all the buddhas, [saying,] “Your disciple, I bow down in respect to theperfection of the 10,000 excellent qualities of the buddhas in the ten directions: the puredharmakāya Vairocana, the saṃbhogakāyas, and the nirmāṇakāyas. May the assembly of all thetathāgatas and the bodhisattva-mahāsattvas descend to this place of practice, to liberate us

through their great loving-kindness and compassion and to illuminate us with their great wisdom.
I am now about to raise great bodhicitta, abandon saṃsāra, crush the hordes of Māra, defeat the
non-Buddhist paths, and transcend the two vehicles. I vow to aspire to the cultivation of the vowsof great compassion of the buddhas. For that reason, I now take refuge and bow down.”179
普禮眞言曰。
The mantra for prostrating to the buddhas is:唵薩嚩怛他蘖多引跛娜滿娜喃迦嚧彌Oṃ sarva-tathāgata-pāda-vandanaṃ karomi.180
南無東方阿閦佛。乃至淸淨法身毗盧遮那佛。
“I take refuge in Akṣobhya Buddha in the east,” and so on up to “Vairocana Buddha, the puredharmakāya.”181

179

The Shou putixin jie yi (T 915:18.940b) has the following, followed by the mantra:
弟子某甲等
稽首歸命禮
遍虛空法界
十方諸如來
瑜伽總持敎
諸大菩薩衆
及禮菩提心
能滿福智聚
令得無上覺
是故稽首禮
Your disciple, I bow down in refuge and respect
To the tathāgatas in the ten directions filling space and the dharmadhātu,
To the teachings of yoga and dhāraṇī, and to the assembly of the great bodhisattvas.
I also prostrate to bodhicitta, which fulfills the accumulation of merits and wisdom,
And allows one to attain supreme awakening. For that reason I bow down in respect.

The Wuwei sanzang chanyao (T 917:18.943c–942c) has:

第一發心門。弟子某甲等。歸命十方一切諸佛諸大菩薩大菩提心。爲大導師。能令我等離諸惡趣。能示
人天大涅槃路。是故我今至心頂禮。
First, the gate of raising the thought [of bodhi]. “Your disciple, I take refuge in all the buddhas in theten directions and the great bodhicitta of the great bodhisattvas. May they become my great spiritualleaders, to lead me to freedom from the evil destinies), and show gods and men the path to greatnirvāṇa. Therefore, I now sincerely bow down in respect.”180
The five mantras in this text are identical to the five in the Shou putixin jie yi (T 915:18.940b). HATTA no. 1644.
“Oṃ, I prostrate to the feet of all the tathāgatas.”

181
The reference seems to be to the end of the Shou putixin jie yi (T 915:18.941b). The second half of the Shou putixin
jie yi in the Taishō edition was, according to Jōgon, not included in the text Kūkai imported, but was later imported toJapan by Ennin and Eun. The second half of the Shou putixin jie yi is mostly identical with portions of the Wuwei sanzang
chanyao, and then ends with the following (not found in the Kanjō sanmayakai).

南無東方阿閦佛
南無南方寶生佛
南無西方阿彌陀佛南無北方不空成就佛
南無淸淨法身毗盧遮那佛
I take refuge in Akṣobhya Buddha in the east. I take refuge in Ratnasaṃbhava Buddha in the south. I
take refuge in Amitābha Buddha in the west. I take refuge in Amoghasiddhi Buddha in the north. I takerefuge in Vairocana Buddha, the pure dharmakāya.

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172[II.2. Offering]
次應供養。弟子某甲等。願以淸淨殊勝香幢幡寶蓋飮食燈燭。常願供養一切諸佛及諸菩薩一切賢聖。
Next, you must make offerings, [saying,] “May I, your disciple, with pure and superior incense,

flowers, banners, pennants, jeweled canopies, food, and lamps, always make offerings to thebuddhas, the bodhisattvas, and all the wise and noble beings.”182
以我功德力

如來加持力

及以法界力

普供養而住

Through the power of my merits,

The power of the Tathāgata’s adhiṣṭhāna,
And the power of the dharmadhātu,

May this offering be given universally and endure.183
普供養眞言曰。
The mantra of the universal offering is:184二唵誐誐曩引三婆嚩嚩曰羅合斛Oṃ gagana-sambhava-vajra hoḥ.185

182
The Shou putixin jie yi (T 915:18.940b) has “next, you should mentally make offerings” (次應運心供養), then thefollowing, and after that the mantra:

弟子某甲等
十方一切剎
所有諸供養
華鬘燈塗香
飮食幢旛蓋
誠心我奉獻
諸佛大菩薩
及諸賢聖等
我今至心禮
Your disciple, in all worlds in the ten directions, with offerings of all kinds:
Flower garlands, lamps, perfume, food, banners, pennants, and canopies:
I now sincerely make these respectful offerings to the buddhas, the great bodhisattvas, and thewise and noble beings.
I now wholeheartedly bow down in respect.

The Wuwei sanzang chanyao (T 917:18.943c–942c) has:

第二供養門。…弟子某甲等。十方世界所有一切最勝上妙。香華旛蓋種種勝事。供養諸佛及諸菩薩大菩提心。我今發心盡未來際。至誠供養至心頂禮。
Second, the gate of making offerings. … “Your disciple, I offer to the buddhas and the great bodhicittaof the great bodhisattvas all the most excellent and superior incense, flowers, banners, canopies, andexcellent things in worlds in the ten directions. From my now raising the thought [of bodhi] until theend of all future time, I will sincerely make offerings and sincerely bow down in respect.”183
This gāthā appears in the seventh fascicle sādhana appended to the Mahāvairocanābhisaṃbodhi-sūtra (T848:18.48b), and also in many other imported ritual manuals (T 921:19.17b, T 1000:19.598a, T 1076:20.181b, T
1085:20.205a, T 1132:20.573b, T 1211:21.45a, etc., and with different final lines in T 930:19.69b, T 1125:20.536a, etc.
A verse with the final line “may this pervade worlds of beings” (周遍衆生界) appears in the third fascicle of the
Mahāvairocanābhisaṃbodhi-sūtra (T 848:18.19a).

The Shou putixin jie yi (T 915:18.940b) has “The mantra of the universal offering of the treasury of space is,” (普供養虛空藏眞言曰).
184

185

The Shou putixin jie yi (T 915:18.940b). HATTA no. 179. “Oṃ, O vajra born from space, hoḥ!”（ 37 ）

37

171

An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）[II.3. Repentance]
至心懺悔。弟子某甲等。從過去無始已來乃至今生至於今日無明迷覆違失淨心。妄想攀緣起諸分別。貪瞋癡等無量煩惱。忿恨慳嫉諸隨煩惱。起諸我慢謗佛法僧。侵奪盜竊一切財物。故殺悞殺損
害衆生。縱恣 (TKZ 5.168) 愚癡起諸貪染。飮酒食宍及以薫辛。汙穢伽藍侵損常住。妄言綺語惡口兩
舌。破戒破齋五逆十惡。如是等罪無量。我今至誠發露懺悔。願罪消滅。
Sincerely make this repentance, [saying,] “Your disciple, throughout the beginningless past and
up to the present life and the present day, covered and confused by ignorance, I have transgressed

the pure mind, and with deluded thoughts have given rise to false mental constructions,immeasurable afflictions such as lust, hatred, and delusion, and so on, and the immeasurable
secondary afflictions of wrathfulness, resentment, selfishness, and envy. I have given rise toegoism. I have arrogantly slandered the Buddha, Dharma, and Saṅgha. I have seized and stolen

every property. I have purposefully killed and inadvertently killed, and I have harmed beings.

Indulging myself, I foolishly have given rise to the defilements of desire. I have drunken alcohol,
eaten meat, and [taken] the pungents. 186 I have defiled monasteries 187 and damaged theircommunal properties. I have lied, and spoken carelessly, abusively, and slanderously. I havebroken the precepts, eaten after noon, and committed the five serious wrongdoings188 and the ten

unskillful acts.189 Thus, my wrongdoings are immeasurable. I now sincerely confess and repent
them. May my wrongdoings be eliminated.”190

186
The “pungents” or five spices are described as garlic (蒜, laśuna), green onion (蔥, latārka), onion (小根菜,palāṇḍu), red onion (韮 , gṛñjana), and asafoetida (興 渠 , hiṅgu). These are given in the Brahma Net Sūtra (T1484:24.1005b) as 大蒜, 革葱, 慈葱, 蘭葱, 興蕖, and in other Chinese Buddhist texts as 葱, 蒜, 韮, 薤, 興渠 (T1801:39.997b), 蒜, 葱, 興蕖, 韮, 薤 (T 1811:40.575a), etc. In Bodhiruci’s translation of the Laṅkāvatāra (T 671:16.564a),“All onions, asafoetida, garlic, and shallots are foul smelling and impure, and are hindrances to the noble path,” (一切葱韮蒜薤臭穢不淨能障聖道).
187

Literally saṅghārāma.

The five are matricide (害母), patricide (害父), killing an arhat (害阿羅漢), shedding the blood of a buddha withmalicious intention (惡心出佛身血), and causing a schism in the monastic community (破僧).
188

189

The ten unwholesome acts or the inverses of the ten wholesome acts. See Sanmayakai jo §III.1 ff.

The Shou putixin jie yi (T 915:18.940c) has “Next, you should make this repentance” (次應懺悔), then thefollowing, then the mantra:
190

38

弟子某甲等
今對一切佛
諸大菩薩衆
自從過去世
無始流轉中
乃至於今日
愚迷眞如性
起虛妄分別
貪瞋癡不善
三業諸煩惱
及以隨煩惱
違犯他勝罪
及餘罪愆等
毀謗佛法僧
侵奪三寶物
廣作無間罪
無量無邊劫
不可憶知數
自作敎他作
見聞及隨喜
復依勝義諦
眞實微妙理
聖慧眼觀察
前後中三際
彼皆無所得
自心造分別
虛妄不實故
以爲慧方便
平等如虛空
我悉皆懺悔
誓不敢覆藏
從今懺已後
永斷不復作
乃至成正覺
終更不違犯
惟願十方佛
一切菩薩衆
哀愍加護我
令我罪障滅
是故至心禮
Your disciple, I say this now before all the buddhas
And the assembly of great bodhisattvas. Throughout the past,
Within the beginningless cycle of birth and death and until the present day,I have been foolishly confused about suchness. I have given rise to false mental constructions,
Lust, hatred, delusion, the three kinds of unskillful actions, the afflictions,
And the secondary afflictions. I have committed the pārājika offenses,
And other wrongdoings and errors, I have slandered the Buddha, Dharma, and Saṅgha,I have stolen from the Triple Jewel, and have widely committed the sins of immediate
retribution.
For countless and limitless kalpas beyond remembering or counting,I have committed these myself, had others commit them, or saw or heard their commission
and was pleased.
Again, relying on the ultimate truth, the subtle truth of reality,
And observing with the eye of noble wisdom, in the three times, past, future, and present,（ 38 ）

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170

滅罪眞言曰。
The mantra for eliminating wrongdoings is:191二唵婆嚩跛波捺賀引曩嚩曰嚩合野引婆嚩Oṃ sarva-pāpa-dahana-vajrāya svāhā.192[II.4. Triple refuge]
次應授戒
不欲說欲

設先具戒
無異處故

亦須三歸

彼有限故

不須結界

同法界故

Next, you must receive the commitments.

Even if193 you have received [the Hīnayāna] full monastic precepts before,
You must again take the triple refuge

Because you may have taken a limited refuge.194

None of those [wrongdoings] can be apprehended. In my own thoughts I createddiscriminations,
False and untrue. Thus, when considered in the light of wisdom and skillful means,
All are equal like empty space. I repent all of them,
And vow not to dare to conceal anything. After repenting today, and into the future,
I will never commit them again. Until I attain perfect awakening,
Never again will I go wrong. May the buddhas in the ten directions
And the assembly of all the bodhisattvas have compassion and protect me,
And eliminate my wrongdoings. Therefore, I wholeheartedly bow down in respect.

The Wuwei sanzang chanyao (T 917:18.943c–943a) has:

第三懺悔門。弟子某甲。自從過去無始已來。乃至今日。貪瞋癡等一切煩惱。及忿恨等諸隨煩惱。惱亂
身心廣造一切諸罪。身業不善殺盜邪婬。口業不善妄言綺語惡口兩舌。意業不善貪瞋邪見。一切煩惱無
始相續纏染身心。令身口意造罪無量。或殺父母。殺阿羅漢。出佛身血。破和合僧。毀謗三寶。打縛衆生。破齋破戒。飮酒噉宍。如是等罪。無量無邊不可憶知。今日誠心發露懺悔。一懺已後永斷相續更不敢作。唯願十方一切諸佛諸大菩薩加持護念。能令我等罪障消滅。至心頂禮。
Third, the gate of repentance. “Your disciple, throughout the beginningless past and up to the presentday, I have [given rise to] all the afflictions such as lust, hatred, and delusion, and so on, the secondary
afflictions such as wrathfulness, resentment, and so on, and disturbed my body and mind, andcommitted all kinds of wrongdoings. My unskillful actions of body have been taking lives, taking what
is not given, and sexual misconduct. My unskillful actions of speech have been lying, careless speech,
harsh speech, and slanderous speech. My unskillful actions of mind have been avarice, malice, andfalse views. All these afflictions have continued throughout the beginningless past, and have entangled
and stained my body and mind. I have used body, speech, and mind to commit countless wrongdoings.
I have killed my father or my mother, killed an arhat, shed a buddha’s blood, caused a schism in theSaṅgha, slandered the Triple Jewel, struck or bound beings, violated vows of abstinence, broken moral
precepts, drunk alcohol, and eaten meat. All of these wrongdoings [of mine] are too countless andlimitless to even recall. Today I sincerely confess and repent them. After having once repented them, I
will thereafter renounce them forever, and never again commit them. May all the buddhas and great
bodhisattvas in the ten directions empower and protect me, and lead us to eliminate our obstacles
caused by [past] wrongdoings. I sincerely bow down in respect.”

191
The Shou putixin jie yi (T 915:18.940c) has “the mantra for repenting and eliminating wrongdoings is,” (懺悔滅罪
眞言曰).
192
The Shou putixin jie yi (T 915:18.940c). HATTA no. 1717. “Oṃ, to the vajra that burns away all wrongdoings!
Svāhā.”
193

Reading 欲 as 設 as in KZ 2:143.

This means that while taking refuge in the Buddha is the same for all, if one has taken refuge in the Dharma andSaṅgha of Hīnayāna, then that was a limited refuge. The Śrīmālādevīsiṃhanāda-sūtra (T 353:12.221a) says that “the two
refuges [to Dharma and Saṅgha] are not the ultimate refuge. They are limited refuges,” (二依非究竟依是有限依). The
Shengman baoku (T 1744:37.62c) comments, “those of the two vehicles are incapable of the eternally abiding[dharmakāya] and incapable of the limitless. Their refuge is in things, therefore these are called limited refuges,” (二乘
人不能常住不能無限爲物作歸故名有限).
194（ 39 ）39

169

An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

There is no need to fence off the place195
Because all is the same dharmadhātu.

You need not ask another to express your wishes196

Because all are in the same place (the dharmadhātu).
弟子某甲等。盡未來際歸依無上三身諸佛。歸依方廣大乘法藏。歸依不退諸菩薩僧。弟子某甲等。
歸依彿竟。歸依法竟。歸依僧竟。我等今者與諸菩薩和合發心竟。盡未來際常無退轉。願尊證知我
三是菩薩。說
“Your disciple, until the end of all future time I take refuge in the supreme three bodies of thebuddhas. I take refuge in the Dharma treasury of the boundless Mahāyāna. I take refuge in theSaṅgha of the irreversible bodhisattvas. Your disciple, I have taken refuge in the Buddha. I havetaken refuge in the Dharma. I have taken refuge in the Saṅgha. We have now attained unity withthe bodhisattvas and have given rise to the thought (bodhicitta). Until the end of all future time, I
will never turn back. May the deities (the buddhas and bodhisattvas) bear witness and know that
I am [now] a bodhisattva.” Repeat three times.197
三歸眞言曰。
The mantra of the triple refuge is:198
唵僕欠Oṃ bhūḥ khaṃ.199

195
Vinaya requires for precept-related acts (karman) a specifically bounded area (sīmābandha) with restricted accessfor non-monastics. The Mahāsāṃghika-vinaya (T 1425:22.293b) has, “Without a place for Vinaya-regulated acts, Saṅgha
activities may not be undertaken. If they are, it is a Vinaya transgression,” (不羯磨地者不得作僧事若作者得越比尼罪).

196
Reading 不欲說欲 as 不與欲不說欲. When a monk is not able to be present at a Vinaya assembly, the monk may
entrust his intention or opinion to another monk to speak in his place. The general idea of this stanza seems to be thatthe restrictive or limited rules followed in Vinaya are not part of these Mahāyāna moral precepts.
197
The Shou putixin jie yi (T 915:18.940c–941a) has “Next, you will receive the triple refuge” (次當受三歸依), thenthe following, then the mantra:

弟子某甲等
從今日已往
歸依諸如來
五智三身佛
歸依金剛乘
自性眞如法
歸依不退轉
大悲菩薩僧
歸依三寶竟
終不更歸依
自利邪見道
我今至心禮
Your disciple, from this day forward,
I take refuge in the tathāgatas, the fivefold wisdom, and the three bodies of the buddha.
I take refuge in the Vajrayāna, the Dharma of the suchness of own-nature.
I take refuge in the irreversible Saṅgha of the bodhisattvas of great compassion.
I have fully taken refuge in the Triple Jewel. Never again will I take refuge in
Personal gain or the paths of false views. I now wholeheartedly bow down in respect.

The Wuwei sanzang chanyao (T 917:18.943a) has:

第四歸依門。弟子某甲。始從今身乃至當坐菩提道場。歸依如來無上三身。歸依方廣大乘法藏。歸依一
切不退菩薩僧。惟願十方一切諸佛諸大菩薩。證知我等。至心頂禮。
Fourth, the gate of taking refuge. “Your disciple, beginning with the present life and until I sit on thebodhimaṇḍa, I take refuge in the Tathāgata’s supreme three bodies. I take refuge in the Dharma
treasury of the boundless Mahāyāna. I take refuge in the Saṅgha of all the irreversible bodhisattvas.
May all the buddhas and great bodhisattvas in the ten directions witness me. I sincerely bow down inrespect.”

198
199

40

The Shou putixin jie yi (T 915:18.941a) has 三歸依眞言曰.

The Shou putixin jie yi (T 915:18.941a). HATTA no. 640. “Oṃ, bhūḥ (earth), khaṃ (space)!”（ 40 ）

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168[II.5. Raising bodhicitta](TKZ 5.169)弟子某甲等。我從今日發菩提心。誓願斷除一切衆惡。誓願修習無邊法門。誓願度脫一切
三衆生。誓求如來一切勝果。乃至當菩提道場常無退轉。我等今者與諸菩薩和合發心。願尊證知。說

“Your disciple, from this day forward I have raised bodhicitta.200 I vow to eliminate all that is

unwholesome. I vow to cultivate limitless Dharma gates. I vow to liberate all worlds of beings. I

vow to aspire to all the highest fruits of the tathāgatas. Until I sit on the bodhimaṇḍa, I will neverturn back. We have now attained unity with the bodhisattvas and have given rise to the thought(bodhicitta). May the deities bear witness and know [me]. Repeat three times.201

200
Recipients of the samaya commitments and abhiṣeka must first raise bodhicitta. The Jin’gangding yujia zhong lüechu
niansong jing (T 866:18.249a) explains:

次敎發菩提心。汝一心聽。菩提心者。從大悲起。爲成佛正因智慧根本。能破無明業報。能摧破魔怨。
汝既能發大菩提心。應以心口相應發大誓願。隨我語說。我某甲爲救度一切衆生故。發無上菩提心。於三十七品助道法門。乃至六波羅蜜。誓願具足無間修行。我所積集善根。悉皆廻施一切衆生。願我及一切衆生。皆得證悟甚深法門。
Next, have [the abhiṣeka recipient] raise bodhicitta, [saying] “Listen with a single mind. Bodhicitta
arises from great compassion, is the direct cause of attaining buddhahood, and is the root of wisdom. It
can destroy ignorance and the ripening of karma. It can conquer Māra, the enemy. If you have alreadybeen able to raise great bodhicitta, then with mind and voice you must now fittingly make this great
vow. Repeat what I say. I raise supreme bodhicitta in order to liberate all beings. I vow to thoroughly
and constantly cultivate the thirty-seven bodhipakṣyadharmas and as far as the six pāramitās. All thegood roots that I accumulate I dedicate to all beings. May I and all beings all realize the profoundDharma gates.”

201
The Shou putixin jie yi (T 915:18.941a) has “Next, you should receive the bodhicitta commitments” (次應受菩提心戒), then the following, and then the mantra:

弟子某甲等
一切佛菩薩
從今日已往
乃至成正覺
誓發菩提心
Your disciple, to all the buddhas and bodhisattvas,
From this day forward, until I attain perfect awakening,
I vow to raise bodhicitta.
有情無邊誓願度
福智無邊誓願集
佛法無邊誓願學
如來無邊誓願事
無上菩提誓願成
Sentient beings are limitless: I vow to liberate them.
Merits and wisdom are limitless: I vow to accumulate them.
The Buddhadharma is limitless: I vow to study it.
The tathāgatas are limitless: I vow to serve them.
I vow to perfect supreme bodhi.
今所發覺心
遠離諸性相
蘊界及處等
能取所取執
諸法悉無我
平等如虛空
自心本不生
空性圓寂故
如諸佛菩薩
發大菩提心
我今如是發
是故至心禮
The thought of awakening I now have raised is free from [distinctions of] the fundamental
nature and its manifestations,
From the aggregates (skandhas), realms (dhātus), fields (āyatanas), and the like, and fromclinging to [the distinctions of] subject and object.
All dharmas are without a self, and are equal, like empty space.
My mind is fundamentally nonarising, empty, and perfectly still. Therefore,
Like the buddhas and bodhisattvas [have done], I raise great bodhicitta.
I now have thus raised it; therefore, I wholeheartedly bow down in respect.

The Wuwei sanzang chanyao (T 917:18.943a) has:

第五發菩提心門。弟子某甲。始從今身乃至當坐菩提道場。誓願發無上大菩提心。
Fifth, the gate of raising bodhicitta. “Your disciple, beginning with the present life and until I sit on thebodhimaṇḍa, I vow to raise supreme great bodhicitta.”
衆生無邊誓願度
福智無邊誓願集
法門無邊誓願學
如來無邊誓願仕
無上佛道誓願成“Beings are limitless: I vow to liberate them.
Merits and wisdom are limitless: I vow to accumulate them.
Dharma gates are limitless: I vow to study them.
The tathāgatas are limitless: I vow to serve them.
I vow to perfect supreme bodhi.”（ 41 ）

41

167

An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

發菩提心眞言曰。
The mantra for raising bodhicitta is:202唵冒地喞多母怛波那野引彌Oṃ bodhicittam utpādayāmi.203
涅槃経云。初發心已爲人天師。勝出聲聞及緣覺如是發心出過三界。是故得名最無上。
As the Mahāparinirvāṇa-sūtra says:204
Having given rise [to bodhicitta] for the first time, he is already the teacherof men and gods,

And has gone beyond the śrāvakas and pratyekabuddhas.

Giving rise to [bodhi]citta in this way, he transcends the triple world.
Therefore, he is called supreme.

華嚴經云。佛子始發生如是妙寶心。卽超凡夫位。入佛所行處。
As the Avataṃsaka says:205
The first time a son of the Buddha (a bodhisattva) raises
Such a subtle and precious thought (bodhicitta),

He then passes over the states of ordinary beings
And enters the place of the Buddha’s activity.

[II.6. Question]
答言

次問言。諸仁者能受持一切諸佛菩薩最勝最上大律儀否。能持Next, a question is asked. “Good sirs, will you uphold the highest and supreme great discipline of
all the buddhas and bodhisattvas?” Answer, “I will.”206

今所發心。復當遠離我法二相。顯明本覺。眞如平等正智現前得善巧智。具足圓滿普賢之心。唯願十方
一切諸佛諸大菩薩。證知我等。至心懺悔。
“The thought [of bodhi] that has now been raised is apart from the dual aspects of self and dharmas,
and reveals intrinsic awakening. The suchness of the wisdom of equality is fully realized, the wisdomof skillful means attained, and the mind of Samantabhadra is perfectly possessed. May the buddhas andgreat bodhisattvas in the ten directions witness us. I sincerely make this repentance.”

202
The Shou putixin jie yi (T 915:18.941a) has “next, repeat the mantra for receiving the bodhicitta commitments,”(次誦受菩提心戒眞言曰).
203
204
205

The Shou putixin jie yi (T 915:18.941a). HATTA no. 622. “Oṃ, I raise bodhicitta!”

T 279:10.184a, also quoted in Putixin lun (T 1665:32.573b).
T 279:10.184a, also quoted in Putixin lun (T 1665:32.573b).

The Wuwei sanzang chanyao (T 917:18.943b) has in the next section “Sixth, the gate of questioning the suitabilityof the recipient” (第六問遮難門), “Disciples of the Buddha, starting from today and until you sit on the bodhimaṇḍa, will
you diligently uphold the most excellent and supreme great discipline and moral precepts of all the buddhas and great
bodhisattvas?” (汝從今日乃至當坐菩提道場能精勤受持一切諸佛諸大菩薩最勝最上大律儀戒). This section in the Wuwei
sanzang chanyao also includes questions about the recipient having committed the seven serious wrongdoings, which
require repentance before receiving the bodhisattva precepts in that text. In this section, 能受持一切諸佛菩薩最勝最上大律儀否答言能 is also found in the Kanjō sanmayakai (NDZ 79.238a).
206

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166[II.7. Requesting the preceptors]
三次請賢聖請
Next, request the noble beings [to be present]. Request three times.
弟子某甲等。奉請十方一切諸佛爲大尊證。願大德爲我作證明。弟子某甲等。奉請無動寶生阿彌陀天鼓雷音爲作和上。爲依和上故得受具足菩薩淸淨三昧耶戒。爲我作和上慈愍故也。
“Your disciple, I respectfully request that all the buddhas in the ten directions act as my great

witnesses. May these great and revered ones bear me witness. Your disciple, I respectfully requestAkṣobhya, Ratnasaṃbhava, Amitābha, and Divyadundubhimeghanirghoṣa (Amoghasiddhi) to act

as my upādhyāyas.207 Relying on the upādhyāyas, I will receive the complete and pure samaya

commitments of the bodhisattvas.208 Act as my upādhyāyas out of compassion.

至心奉請雄猛阿閦鞞。最勝寶生尊。大悲阿彌陀。成就不空業。此諸無上等。至心稽首請。及薩(TKZ

5.170) 埵金剛降伏於一切。勝上虛空藏能授諸灌頂。救世觀自在顯三昧瑜伽。巧毗首羯磨善作諸事三業。如是轉輪者唯願受我請。說

“I sincerely request heroic Akṣobhya, peerless Ratnasaṃbhava, Amitābha of great compassion,and the action of Amoghasiddhi. To these supreme lords without equal, I sincerely bow down andmake this request. I also [make this request to] Vajrasattva who conquers all, the highest oneĀkāśagarbha (Vajraratna) who gives all abhiṣekas, the liberator of the world Avalokiteśvara
(Vajradharma) who reveals the yoga of samādhi, and skillful Viśvakarman (Vajrakarma) who

perfects all activities. May these wheel-turners receive my request.” Repeat three times.209

207

A preceptor, see the entry for upādhyāya in BUSWELL and LOPEZ 2014: 938–939.

In this section, 請賢聖三請弟子某甲等奉請十方一切諸佛爲大尊證 and 弟子某甲等奉請無動寶生阿彌陀天鼓雷音爲
作和上爲依和上故得受具足菩薩淸淨三昧耶戒 is similar to passages in the Kanjō sanmayakai (NDZ 79.238a, b).
208

The Wuwei sanzang chanyao (T 917:18.943b) has in the next section “Seventh, the gate of requesting thepreceptors” (第七請師門) the following:209

弟子某甲等。奉請十方一切諸佛及諸菩薩。觀世音菩薩。彌勒菩薩。虛空藏菩薩。普賢菩薩。執金剛菩薩。文殊師利菩薩。金剛藏菩薩。除蓋障菩薩。及餘一切大菩薩衆。憶昔本願。來降道場。證明我等。
至心頂禮。
弟子某甲奉請釋迦牟尼佛。爲和上。奉請文殊師利。爲羯磨阿闍梨。奉請十方諸佛。爲證戒師。奉請一切菩薩摩訶薩。爲同學法侶。唯願諸佛諸大菩薩慈悲故。哀受我請。至心頂禮。
“Your disciple, I respectfully request that all the buddhas and the great bodhisattvas in the ten
directions, Avalokiteśvara Bodhisattva, Maitreya Bodhisattva, Ākāśagarbha Bodhisattva,
Samantabhadra Bodhisattva, Vajrapāṇi Bodhisattva, Mañjuśrī Bodhisattva, Vajragarbha Bodhisattva,
Sarvanivāraṇaviṣkambhin Bodhisattva, and the rest of the assembly of great bodhisattvas recall theirancient root vows, descend to this bodhimaṇḍa, and witness me. I sincerely bow down in respect.
“Your disciple, I respectfully request Śākyamuni Buddha to act as my upādhyāya. I request Mañjuśrī
to be my karmācārya. I request the buddhas in the ten directions to be my witnesses. I request all thebodhisattvas-mahāsattvas to be my fellows in training and companions in Dharma. May the buddhas
and great bodhisattvas kindly accept my request out of loving-kindness and compassion. I sincerely
bow down in respect.”（ 43 ）

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）[II.8. Requesting the mentors]
次應奉請羯磨及敎授。普賢慈氏妙德除蓋障爲羯磨阿闍梨。如是四菩薩。猶如賢甁闕一不可。
Next, you must respectfully request the proceedings and mentors. Samantabhadra, Maitreya,

Mañjuśrī, and Sarvanivāraṇaviṣkambhin will act as the karmācāryas.210 These four bodhisattvas

are inseparable: not one can be omitted.211

第一普賢菩薩摩訶薩。普者遍一切處。賢者最妙善義。謂菩提心所起願行及以三業。悉皆平等遍一
切處。
First, Samantabhadra Bodhisattva-mahāsattva.
Samanta means extending everywhere, and bhadra means the most sublimely good.

The meaning is that the cultivation of vows arising from bodhicitta and the three
activities [of body, speech, and mind] are all universal and penetrate everywhere.212

又名金剛。金剛者喩實相義。過一切語言心行適無所依。不示諸法無初中後。不盡不壞離諸過惡。
不可變易。故名金剛。世間金剛有三種義。一不可壞。二寶中之王。三者戰具中勝。
He is also named Vajra[sattva].
Vajra is an analogy for reality, which transcends all language and mental activity,and is indeed without any reliance. It manifests no dharmas, and has no beginning,

middle, or end. It is inexhaustible and indestructible, and free from all afflictions. It
is incorruptible and immutable: that is why he is named Vajra[sattva]. This is likethe mundane vajra in three senses. First, [a vajra] is indestructible. Second, it is the
king among jewels. Third, it is victorious among weapons.213

第二慈氏菩薩。於四無量心慈最爲稱首。第三妙吉祥菩薩。妙者更無等比義無過上義。吉祥者嘉慶之善譽。亦名妙德亦曰妙音。第四除蓋障菩薩。衆生種種心垢能翳菩提。此是菩薩。能除蓋障之羅霧。明現大日之光。
Second, Maitreya Bodhisattva. Among the four immeasurable thoughts,214 goodwill is the greatest

and is called the chief among them. Third, Mañjuśrī Bodhisattva. Mañju means without equal or
unsurpassable, and śrī is auspicious glory. His name also [means] Subtle Virtue,215 and is also

210
A mentor overseeing the proceedings, see the entries for ācariya and ācārya in BUSWELL and LOPEZ 2014: 14. In
this section, 請羯磨 and 普賢慈氏妙德除蓋障爲羯磨阿闍梨 are generally similar to a passage in the Kanjō sanmayakai(NDZ 79.238b).

211
Literally, “these four bodhisattvas are just like [four] bhadrakumbhas (auspicious jars): not one can be omitted.”
A similar expression also appears for example in the Darijing shu (T 1796:39.665a), “As said in the Sarvāstivāda Vinaya,
Mahākāśyapa, Śāriputra, Maudgalyāyana, and Subhūti are the four great disciples, and are like [a set of four]bhadrakumbhas. (復次有部毗尼中說大迦葉舍利弗目乾連須菩提四大弟子猶如賢甁).
212

Quoting the Darijing shu (T 1796:39.582b).

Closely paraphrasing the Darijing shu (T 1796:39.580a). A vajra is either a mace-like weapon said to derive froma thunderbolt, or a diamond, which is thought to be as hard as a thunderbolt.
213

The Darijing shu (T 1796:39.582b) has “As to Maitreya Bodhisattva, among the Buddha’s four immeasurable
thoughts, now goodwill (maitrī) is called the chief among them,” (慈氏菩薩者謂佛四無量心今以慈爲稱首). Maitreya’s
name is derived from the word maitrī, hence the above statement. The four immeasurable thoughts are goodwill (maitrī),compassion (karuṇā), sympathetic joy (muditā), and equanimity (upekṣā). See the entries for four boundlessstates/immeasurables (1069), apramāṇa (59), and brahmavihāra (143) in BUSWELL and LOPEZ 2014. 慈氏菩薩於四無量心慈
最爲稱首 is also generally similar to a passage in the Kanjō sanmayakai (NDZ 79.239a).
214

215
The Dazhidu lun (T 1509:25.110c) says that “Subtle Virtue” is the Chinese translation of Mañjuśrī (文殊尸利菩薩秦言妙德).

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called Subtle Sound. 216 Fourth, Sarvanivāraṇaviṣkambhin Bodhisattva. The many mental

defilements of beings can obscure [inherent] bodhi. This bodhisattva can remove the obscuring
mists to brilliantly reveal the radiance of Mahāvairocana.217

是故奉請此四菩薩爲羯磨阿闍梨。奉請普賢慈氏妙吉祥除蓋障四大菩薩。爲我作羯磨阿闍梨。爲作
阿闍(TKZ 5.171)梨故。得授菩薩淸淨三昧戒。慈愍故。
Therefore, respectfully request these four bodhisattvas as karmācāryas, [saying], “I request thefour great bodhisattvas Samantabhadra, Maitreya, Mañjuśrī, and Sarvanivāraṇaviṣkambhin to act

as my karmācāryas. Because you act as my ācāryas, you will grant me the pure commitments ofsamādhi. Do this out of compassion.”[II.9. Requesting the instructors]
次又應奉請普賢菩薩金剛薩埵觀自在三大菩薩。爲敎授阿闍梨。
Next, again respectfully request the three great bodhisattvas Samantabhadra, Vajrasattva, andAvalokiteśvara as instructing ācāryas.218

第一普賢菩薩卽如如法身。具修萬行對精進門。息災方便故。
First, Samantabhadra Bodhisattva is the “dharmakāya of suchness.” Specifically, cultivating the

10,000 practices, he corresponds to the gate of vigor. This is because of the “skillful means ofpacification (śāntika).”219

第二金剛薩埵菩薩對金剛智慧門。降伏方便故。
Second, “Vajrasattva Bodhisattva corresponds to the gate of vajra-wisdom. This is because of

the skillful means of conquering (abhicāraka).”220
第三觀自在菩薩對蓮華三昧門。增益方便故。

Third, “Avalokiteśvara Bodhisattva corresponds to the gate of lotus-samādhi. This is because of

the skillful means of increasing (pauṣṭika).”221

216
Paraphrasing the Darijing shu (T 1796:39.582b) explaining Mañjuśrī’s name, “Mañju (gentle) means the supreme
wisdom of the Buddha. It is pure and foremost like ghee. Śrī is translated as glory. [Mañjuśrī] thus means possessing all
excellent qualities. He is called Subtle Virtue (Mañjuśrī), and also Subtle Sound (Mañjughoṣa),” (妙謂佛無上慧。猶如醍
醐純淨第一。室利翻爲吉祥。卽是具衆德義。或云妙德。亦云妙音也). 妙吉祥菩薩妙者更無等比義無過上義吉祥者嘉慶之善譽亦名妙德亦曰妙音 is generally similar to a passage in the Kanjō sanmayakai (NDZ 79.239a).
217

The Darijing shu (T 1796:39.582b) explains Sarvanivāraṇaviṣkambhin’s name:

謂障爲衆生種種心垢。能翳如來淨眼。不能開明。若以無分別法。滅諸戲論。如雲霧消除日輪顯照。故云除蓋障。
Nivaraṇa (hindrance) means that the many mental defilements of beings can occlude the pure sight of
the Tathāgata and not allow it to open. If by the teaching of nondiscrimination one can eliminate
conceptual proliferation, then that will be like the clouds and mists clearing and the disc of the sun
shining forth. Therefore, [his name means] “removing all obscurations.”

218
219
220
221

請普賢菩薩金剛薩埵觀自在三大菩薩爲敎授阿闍梨 is similar to a passage in the Kanjō sanmayakai (NDZ 79.238b).
Paraphrasing the Darijing shu (T 1796:39.584a), and similar to a passage in the Kanjō sanmayakai (NDZ 79.239a).

Paraphrasing the Darijing shu (T 1796:39.584a), and similar to a passage in the Kanjō sanmayakai (NDZ 79.239b).
Paraphrasing the Darijing shu (T 1796:39.584a), and similar to a passage in the Kanjō sanmayakai (NDZ 79.239b).

（ 45 ）

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

此三聖者名曰無量不可思議妙用三點。卽般若解脫法身。是故三點攝一切法。
These three noble ones are called the three points of immeasurable and inconceivable subtle

activities.222 They are thus the Dharmakāya of prajñā and liberation. Accordingly, “these threepoints encompass all dharmas.”223

所以奉請此三大菩薩。應爲作敎授阿闍梨。至心奉請普賢菩薩金剛薩埵菩薩觀自在菩薩。爲我作敎
三授阿闍梨。慈愍故。說
Therefore, respectfully request these three great bodhisattvas to act as instructing ācāryas, 224[saying], “I sincerely and respectfully request Samantabhadra Bodhisattva, Vajrasattva
Bodhisattva, and Avalokiteśvara Bodhisattva to act as my instructing ācāryas out ofcompassion.”225 Repeat three times.
[II.10. The proceedings]
次說羯磨。

Next, I will explain the proceedings (karman).
諸佛子至心諦聽。今與仁者羯磨授戒。正是得戒之時。至心諦聽羯磨。仰願十方一切諸佛諸大菩薩
慈悲憶念。此諸佛子等。始從今日乃至當坐菩提道場。受學過去現在未來一切諸佛諸大菩薩淸淨妙
三戒。所謂攝律儀戒饒益有情戒攝善法戒。具足受持始從今日盡未來際。(TKZ 5.172)說
“Disciples of the Buddha, listen sincerely and carefully. I will now bestow on you

the proceedings and the actual precepts. The time for receiving the moral precepts
has arrived. Listen sincerely and carefully to the proceedings. May all the buddhas

and great bodhisattvas in the ten directions be mindful out of goodwill andcompassion. You disciples of the Buddha, starting from this day and until you sit on
the bodhimaṇḍa, will uphold and train in the pure and subtle moral precepts of thebuddhas of the past, present, and future and of the great bodhisattvas. They are: themorality of restraint (saṃvara-śīla), the morality for benefitting beings (sattvārthakriyā-śīla), and the morality for gathering all skillful dharmas (kuśala-dharmasaṃgrāhaka-śīla). You will thoroughly uphold all of [these three sets of pure moral

precepts] from this day forward until the end of all future time.” Repeat this threetimes.226

222
223
224

Paraphrasing the Darijing shu (T 1796:39.584a), and similar to a passage in the Kanjō sanmayakai (NDZ 79.239b).
卽般若解脫法身是故三點攝一切法 is similar to a passage in the Kanjō sanmayakai (NDZ 79.239b).

所以奉請此三大菩薩應爲作敎授阿闍梨 is similar to a passage in the Kanjō sanmayakai (NDZ 79.239b).

Quoting the Darijing shu (T 1796:39.649b) referring to the letter a. “The letter a itself has three meanings: themeaning of nonarising, the meaning of emptiness, and the meaning of [provisional] existence,” (阿字自有三義謂不生義
空義有義).
225

226
This paragraph closely paraphrases the Wuwei sanzang chanyao (T 917:18.943b–c) in the section called “Eighth,
the gate of the proceedings (karman)” (第八羯磨門).

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162[II.11. The moral precepts have been received]
諸佛子等。具足受持諸佛菩薩淸淨戒竟。是事如是持。
“Disciples of the Buddha, you will thoroughly uphold all of the pure moral preceptsof the buddhas and bodhisattvas. [You have now] completely [received the puremoral precepts]. Accordingly, you must uphold them.”227[II.12. The specific precepts and commitments]
授戒竟。次甄別戒性。
The moral precepts have been received. Next, I will explain the different aspects of those

precepts.

[II.12.1. The four means of benefitting others]
已發菩提心具菩薩戒竟。復應修四攝法及四波羅夷及十重戒。不應缺犯。其四攝者所謂布施愛語利行同事。爲欲調伏無始慳貪及利益有情故應行布施。爲欲調伏瞋恚憍慢煩惱及利益有情故應行愛
語。爲欲饒益有情及滿本願故應修利行。爲欲親近善知識及令善心無間斷故應修同事。
You have already raised bodhicitta, and already hold the bodhisattva precepts. You
must furthermore cultivate the four means of benefitting others and the ten major

precepts. You must not transgress these. The four means of benefitting others are:generosity, gentle speech, doing what is beneficial, and consistency [between what
you say and do]. To conquer beginningless avarice and to give benefit to sentient

beings, you must practice generosity. To conquer the afflictions of malice and pride,and to give benefit to sentient beings, you must practice gentle speech. To give
benefit to sentient beings and fulfill your root vows, you must practice doing what isbeneficial. To associate with virtuous friends and hold skillful thoughts withoutpause, you must practice consistency.228
如是四法是修行處。是事如是持。
These four methods are the reliance of cultivation. Accordingly, you will uphold them.
[II.12.2. The four obstructions]
令入此三密門。卽身口意密復應淨除四障。所謂四障者。
Now enter this gate of the three mysteries. The mysteries of body, speech, and mind will purify

and remove the four obstructions. What we call the four obstructions are these.
於有情中及一切法中作種種不平等見是第一障。

Holding the view that there is no identity among sentient beings or among all dharmas is thefirst obstruction.

227
This paragraph paraphrases the Wuwei sanzang chanyao (T 917:18.943c) in the section called “Ninth, the gate of
finalizing the moral precepts” (第九結戒門).

This paragraph closely paraphrases the Wuwei sanzang chanyao (T 917:18.943c) in the section called “Tenth, thegate of the four means of benefitting others” (第十修四攝門). See the entries for four means of conversion (1071) andsaṃgrahavastu (754) in BUSWELL and LOPEZ 2014. The ten major precepts are given below.
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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

二者於平等誓中作種種限量之心是第二障。
Second, holding various limiting thoughts within the vow of identity is the second obstruction.
三者諸有所作隨順名利不爲大事因緣是第三障。
Third, within all actions pursuing [your own] fame and advantage and not engaging in thecauses and conditions for the great matter (attaining buddhahood) is the third obstruction.
四者放逸懈怠不能警察身心是第四障。

Fourth, through carelessness and laziness becoming unable to regulate your body and mind is

the fourth obstruction.

如是四障若纔起時。卽自損亦損於他。是故精勤誓願斷除。應如是持。
When these four obstructions arise even for a moment, then you will harm yourself and also

harm others. Therefore, you must be diligent, vow [to avoid these], and eliminate them [whenthey arise]. You must uphold this.229[II.12.3. The four deportments]
次應修四威儀。名無作。於其功德運運之間自然增長。
Next, you must cultivate the four deportments. 230 Their [merits] are named theunconditioned.231 Their merits spontaneously increase moment by moment.
一者於一切如來(TKZ 5.173)正法藏中誓願解了。

First, vow to fully understand the treasury of the true Dharma of all the tathāgatas.

二者於一切菩薩正行之中誓願勤行。
Second, vow to diligently train in the correct practices of all the bodhisattvas.
三者於一切如來度人門中誓願修習。
Third, vow to cultivate the gate of liberating others of all the tathāgatas.
四者於一切有情中以四攝法而救濟之。令離苦獲安。
Fourth, liberate all beings using the four means of benefitting others. Lead them to freedom

from suffering and the attainment of peace.
是名四無作功德。應如是持。

These are called the four unconditioned merits. You must uphold them.232[II.12.4. The four pārājikas]
將入陀羅尼門。復具三種三昧耶。是踐如來所行之迹。必須專精四波羅夷誓無缺犯。
You will now enter the Dhāraṇī-gate, again possessing the three kinds of samaya.233
229

All of this section is identical with a passage in the Kanjō sanmayakai (NDZ 79.240a).

The four deportments are the four activities of walking (gamana, going), standing (sthāna), sitting (niṣadyā), andlying down (śayana). See the entry for īryāpatha in BUSWELL and LOPEZ 2014: 374.
230

231
The Upāsakāśīla-sūtra (T 1488:24.1069b) has, “Once one has attained the unconditioned from conditioned
dharmas, then even though the thoughts may concern what is good, bad, or indeterminate, the actions one does will be
blameless. That is called the unconditioned,” (從此作法得無作已心雖在善不善無記所作諸業無有漏失故名無作).
232

48

All of this section is identical with a passage in the Kanjō sanmayakai (NDZ 79.240a).

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所謂四波羅夷者。若有毀犯。由如斷頭命根不續。則一切支分無所能爲不久散壞。菩提心戒四種戒相。亦是大乘正法命根。若破壞者。由如死尸雖修種種功德不久敗也。
“Following in the footsteps where the tathāgatas walked,”234 you must devote yourself to thevow [not to commit] the four pārājika235 offenses and not be deficient. If you violate the fourpārājika offenses,236

it will be as if your head had been cut off and your life brought to an end, yourlimbs useless and soon to fall away. The content of the four commitments of thebodhicitta commitments are the very life of Mahāyāna and the true Dharma. If you

violate them, then you will be just like a corpse. Although [you may still possess]the various merits of cultivation, before long they will all come to ruin.237

233This sentence is identical with a passage in the Kanjō sanmayakai (NDZ 79.240b).

This phrase appears in Kumārajīva’s Chinese translation of the Vimalakīrtinirdeśa (T 475:14.556a), Sanskrit:
tathāgata-gati-samavasaraṇās te bhaviṣyanti.
234

235
Pārājika in Vinaya are the most serious offenses requiring expulsion from the monastic community, see the entry
for pārājika in BUSWELL and LOPEZ 2014: 621–622. The Dharmagupta Vinaya (T 1428:22.571a) says, “What is a pārājika
offense? It is like a person whose head is cut off: he cannot rise up again. It is the same for a monk. If he violates theseprecepts he will never again be able to become a monk,” (云何名波羅夷。譬如斷人頭不可復起。比丘亦復如是。犯此法者不復成比丘). The Darijing shu (T 1796:39.757b–c) says of the bodhisattvas’ pārājikas:

然菩薩自有根本重禁。此中所謂殺盜婬妄。但是偷蘭。非彼菩薩極重也。…若行婬盜殺妄。但於道有礙。非是絕成佛之根本。故但成偷蘭也。
However, the bodhisattvas have their own root pārājikas. They are not killing [a person], stealing,having sex, or lying [about attainment]. Those are only sthūlātyayas (in Vinaya, serious offenses thatare less serious than the pārājikas and saṃghāvaśeṣas). They are not the bodhisattvas’ pārājikas. … If
one commits killing [a person], stealing, having sex, or lying [about attainment], then the path will beobstructed, but these will not cut off the attainment of buddhahood at the root. Therefore, they arecalled sthūlātyayas.

236

These four bodhicitta commitments appear in the Mahāvairocanābhisaṃbodhi-sūtra (T 848:18.12b):

佛子汝從今
不惜身命故
常不應捨法
捨離菩提心
慳悋一切法
不利衆生行
佛說三昧耶
汝善住戒者
如護自身命
護戒亦如是
應至誠恭敬
稽首聖尊足
所作隨敎行
勿生疑慮心
Disciple of the Buddha, from this day forward, without begrudging your own life,
Never reject the Dharma, abandon bodhicitta,
Hold back any teachings, or do anything that is not beneficial to sentient beings.
The Buddha has spoken this samaya: you who fully abide in these commitments
Should, just as you would guard your own life, guard these commitments.
With the greatest sincerity and reverence prostrate yourself at the feet of the ārya-deities,
Act according to the teachings in whatever you do, and never give rise to any doubts or fears.

The same four commitments are also known from the Jin’gangding yujia zhong lüechu niansong jing (T 866:18.252b):
次應引起至大壇前。爲說三摩耶令其堅固。告言善男子汝應堅守正法。設遭逼迫惱害乃至斷命不應捨離
修菩提心。於求法人不應慳悋。於諸衆生有少不利益事亦不應作。
Next, bring [the abhiṣeka recipient] inside [the hall for abhiṣeka] and lead him in front of the great
altar. Explain for him the samaya commitments and have him [vow to] keep them firmly, saying, “Sonof a good family, you must firmly keep the true Dharma. Even if you encounter suffering, harm, andeven death, you must not abandon the cultivation of bodhicitta. You must not hold back teachings froma person who asks for them. You must also not do anything that will give even a small amount of
disadvantage to beings.”

237

Paraphrasing the Darijing shu (T 1796:39.671a) discussing these four commitments:

當知卽是祕密藏中四波羅夷也。如人爲他斷頭命根不續。則一切支分無所能爲。不久皆當散壞。今此四
夷戒是眞言乘命根。亦是正法命根。若破壞者。於祕密藏中猶如死尸。雖具修種種功德行。不久敗壞
也。
Know that these are the four pārājika offenses of the esoteric treasury. If a person has his head cut off
by another his life comes to an end, and his limbs will become useless and soon all fall away. Thesefour pārājikas now are the life of the mantra vehicle. They are also the life of the true Dharma. If（ 49 ）49

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）[II.12.4.1. The first pārājika]
第一不應捨正法而起邪行戒。爲如來一切正敎皆當修行受持讀誦。由如大海呑納百川無厭足心。若答能
於諸乘了不了義。隨於一法生弃捨心及起邪行。卽名毀犯。第一波羅夷不得犯。能持否。持First, the commitment to never abandon the true Dharma or give rise to false
practices. That is to say, I will cultivate, uphold, and recite all of the true teachingsof the tathāgatas and, just like the great ocean that swallows down a hundred rivers,

I will never think that I have had enough. If, in the various [Buddhist] vehicles,
whether ultimate or provisional teachings, I give rise to the thought of abandoning
even one teaching and give rise to false practices, that will be called a violation.238
Do not violate the first pārājika offense. Can you keep this? Answer, “I can.”[II.12.4.2. The second pārājika]
第二不應捨離菩提心戒。此菩提心菩薩萬行。猶如大將幢旗。若喪失幢旗卽是三軍敗績墮他勝處。
能持
是故不應捨離菩提心。若離菩提心。是名第二波羅夷。不得(TKZ 5.174)犯。否Second, the commitment to never reject bodhicitta. This bodhicitta is, [among] the

10,000 practices of the bodhisattvas, like the [signaling] banners of a great general.
If the banners are lost then the army is defeated, and repeatedly falls into terrain
advantageous to the enemy (Māra).239

Therefore, do not reject bodhicitta. If you reject bodhicitta that is called the second pārājika

offense. Do not commit this. Can you keep this?
[II.12.4.3. The third pārājika]

第三於一切法不應慳悋戒。此諸勝法皆是如來勤苦修行損弃身命。乃至爲僮僕床座然後得之。是一能持
切衆生父母遺財。非獨爲一。若慳悋不與同於盜三寶物。故犯第三波羅夷。不得犯。否Third, the commitment to never hold back any teachings. All of the supreme

Dharma was gained by the Tathāgata through strenuous cultivation and his

238

239

someone violates them, then within the esoteric treasury he will be just like a corpse. Although he may
possess the various merits of cultivation, before long they will all come to ruin.

Paraphrasing the Darijing shu (T 1796:39.671a), which has:

第一戒不應捨正法者。爲一切如來正敎。皆當攝受修行受持讀誦。如大海吞納百川無厭足心。若於諸乘了不了義。隨一切法門生棄捨之心。…亦成捨戒。…今此祕密大乘。畢竟無有捨義故。則成重罪也。
First, the commitment to never abandon the true Dharma. That is to say, I will gather, cultivate,
uphold, and recite the true teachings of all of the tathāgatas and, like the great ocean that swallows
down a hundred rivers, I will never think that I have had enough. If in the various [Buddhist] vehicles,
whether ultimate or provisional teachings, I give rise to the thought of abandoning even one teaching
and give rise to false practices, … that will be a commission of the commitment [not to] abandon [theDharma]. … Now in the esoteric Mahāyāna you must never abandon any of these [teachings].
[Abandoning any of them] constitutes a serious offense.

Paraphrasing the Darijing shu (T 1796:39.671a):

第二戒不應捨離菩提心者。此菩提心。於菩薩萬行猶如大將幢旗。若大將喪失幢旗時。卽是三軍敗績墮他勝處。故犯波羅夷也。
Second, the commitment to never reject bodhicitta. This bodhicitta is, among the 10,000 practices of thebodhisattvas, like the [signaling] banners of a general. When the general loses his banners, the army
will be defeated and fall into terrain advantageous to the enemy. Therefore, it is the commission of apārājika offense.

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willingness to sacrifice his life [over many lifetimes], at times even as a servant or[providing his body] as a bed or seat.240 It is [like] the inheritance of all beings fromtheir parents. It is not solely for one person. If you hold back teachings and do notgive them, that is the same as stealing the property of the Triple Jewel.241
Therefore, do not violate the third pārājika offense. Can you keep this?
[II.12.4.4. The fourth pārājika]
第四不得於一切衆生作不饒益行戒。此是四攝相違法故。菩薩修行四攝普攝一切衆生爲入道因緣。
能持
而今反作四攝相違起衆生障道因緣捨饒益。故犯第四波羅夷。不得犯。否Fourth, the commitment to never do anything that will cause disadvantage to any

beings, because that would be at odds with the four means of benefitting others. The
bodhisattva cultivates the four means of benefitting others, gathers in all beings

everywhere, and creates for them the causes and conditions for entering into thepath. Nevertheless, if he now acts contrary to the four means of benefitting others,
creating causes and conditions that will discourage beings from the path, then hehas abandoned the giving of benefit.242

240
In the Lotus Sūtra (T 262:9.34c, see REEVES 2008: 247 for more context) the Buddha recalls a past life in which he
was king:241

時有仙人來白王言。我有大乘名妙法華經。若不違我當爲宣說。王聞仙言歡喜踊躍。卽隨仙人供給所須採菓汲水拾薪設食。乃至以身而爲床座。身心無惓。于時奉事經於千歲。爲於法故。精勤給侍令無所
乏。
At that time a ṛṣi came and spoke to the king, saying “I have the Mahāyāna teaching called theSaddharmapuṇḍarīka-sūtra. If you obey me, I will explain it to you.” The king listened to the ṛṣi, andthen jumped with joy. He immediately followed the ṛṣi, and provided for his needs. He picked fruit,
drew water, gathered firewood, served his meals, and even provided his body as a seat or bed. He
never felt mentally or physically exhausted. He served him for a thousand years. To [learn] the
Dharma, he served him diligently so that he wanted nothing.

Paraphrasing the Darijing shu (T 1796:39.671b):

第三戒者於一切法不應慳悋者。有人雖不捨正法不離菩提心。然於正法慳悋。不肯觀機惠施。亦犯婆羅夷罪。所以然者。因如來出世然後有是正法。乃至一句一偈。無非世尊喪捨身命爲其僮僕然後得之。是一切衆生父母遺財。非獨爲一衆生故。而今竊爲已有故。此祕密藏中。同於盜三寶物也。略說法有四種。謂三乘及祕密乘。雖不應悋惜。然應觀衆生量其根器而後與之。若輒爾說諸深祕之事。令生疑謗斷彼善根。則於第四戒中犯波羅夷罪。
Third, the commitment to never hold back any teachings. If there is a person who has not abandoned
the true Dharma and not rejected bodhicitta, and yet still holds back the true Dharma [from others]
without being willing to wait for the right moment to give it, that is also the commission of a pārājika
offense. Why is that? Because the true Dharma [was known] after the Tathāgata appeared in the world.
There is not even a single line or a single stanza of it that was not gained by the Tathāgata at thesacrifice of his life, or as a servant. It is the inheritance of all beings from their parents. It is not solely
for one being. If you keep it for yourself, then within the esoteric treasury that is the same as stealing
the property of the Triple Jewel. In general, there are four kinds of preaching. These are the threevehicles, and the Secret Vehicle. Although you must not hold back teachings, you must [also] observe
beings and know their capacity before giving them the [esoteric] teachings. If you too quickly teachesoteric matters, you will cause [the recipients] to raise doubts and refute it, which will cut off their
good roots. That will then be the commission of a fourth pārājika offense.

242

Paraphrasing the Darijing shu (T 1796:39.671b):

第四戒勿於一切衆生作不饒益行者。此是四攝相違法。四攝是菩薩具戒中四依。…菩薩發一切智心本爲
普攝一切衆生。爲作三乘入道因緣故。而今反作四攝相違法。起衆生障道因緣。
Fourth, the commitment to never do anything that will cause disadvantage to any beings, because thatwould be at odds with the four means of benefitting others. The four means of benefitting others are
the four reliances within the moral precepts of the bodhisattvas. … The source of the bodhisattva being（ 51 ）51

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

Therefore, do not violate the fourth pārājika offense. Can you keep this?
[II.12.4.5. Summarizing the four pārājikas]
今此四戒以持初戒故於十方三世一切正法藏中皆生無作功德。由第二戒故於十方一切菩薩行中生無作功德。由第三戒故十方三世一切度人門皆生無作功德。由第四戒故於十方世界一切衆生及四攝事
中皆生無作功德。
If among these four commitments,
you can keep the first commitment, you will generate all unconditioned merits
within the complete treasury of the true Dharma in the ten directions and threetimes. Because of the second commitment, you will generate all unconditioned

merits within the training of all the bodhisattvas in the ten directions. Because of
the third commitment, you will generate all unconditioned merits within the gate ofliberating all beings in the ten directions and three times. Because of the fourthcommitment, you will generate all unconditioned merits among all beings in worlds

in the ten directions, and the four means of benefitting others for liberating all
beings in the ten directions and three times.243[II.12.5. The ten major precepts]
次說十重戒相。所謂十重者。
Next, the specific ten major precepts. The ten major [precepts] are:244

243

able to give rise to the thought of omniscience (attain buddhahood) lies in his gathering in all beings
everywhere, and creating for them the causes and conditions for entering into the paths of the threevehicles. Nevertheless, if he now acts contrary to the four means of benefitting others, he then createscauses and conditions that will discourage beings from the path.

Quoted from the Darijing shu (T 1796:39.671c–672a) with minor differences.

Quoted from Wuwei sanzang chanyao (T 917:18.943c–944a) with the differences noted below. These ten havecorrespondences with the four pārājikas, or are developments of them, as noted below.
Note the Darijing shu (T 1796:39.757b–758a) gives another set of ten major precepts different from both the Wuwei
sanzang chanyao and the Brahma Net Sūtra precepts, which are not mentioned in the Mahāvairocanābhisaṃbodhi-sūtra:244

先令不捨三寶。又令不捨菩提之心。此卽菩薩眞四重禁也。…復次菩薩自有十重戒。如前不殺等不在其數。乃是偷蘭也。云何十耶。其四如前所說。更有六重幷爲十也。第五重禁者。謂不謗一切三乘經法。
…第六不應於一切法生於慳悋。…第七不得邪見。…第八於發大心人。…若見其懈退而不勸發。或阻止其心。若令離無上菩提之道。卽是違逆一切如來所應作事。故犯重也。第九於小乘人前。不觀彼根而爲說大法。或於大根人前。不觀彼根而說小法行。犯重禁。…第十菩薩常當行施。然不得施與他人害物之具。謂施酒施毒藥刀杖之類。一切不饒益他之具。
First, do not abandon the Triple Jewel. Again, do not abandon bodhicitta. … Next, the bodhisattvas
themselves have ten major precepts. The previously mentioned [ten paths of wholesome conduct, see
Sanmayakai jo §III.1 ff.] against killing and so on are not numbered among these. Those are thus
sthūlātyayas (see note 236). What are the ten? The [first] four are those mentioned previously (i.e. not
to abandon Buddha, Dharma, Saṅgha, and bodhicitta). There are six other major precepts to make upten. The fifth is not to slander any of the sūtras and teachings of the three vehicles. … The sixth is not
to give rise to miserliness regarding all of the teachings. … Seventh, you must not have false views(about causation, see note 253). … Eighth, … if you see a person [who has raised bodhicitta but is]neglectful and you do not encourage him, or if you try to interfere with his thought (bodhicitta), or if
you cause him to abandon the path of bodhicitta, that is against what all the tathāgatas should do, andis a therefore a major offense. Ninth, if before those of the Hīnayāna you preach the Mahāyāna Dharma
without observing their propensities, or if before those of the Mahāyāna you preach the Hīnayāna
Dharma without observing their propensities, that is a major offense. … Tenth, a bodhisattva must
always practice charity. However, you must not give anything harmful to others, including giving
alcohol, or giving poison, swords, clubs, or anything that will not be of benefit to others.

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一者不應退菩提心。妨成佛故。
First, you must not turn away from bodhicitta. This is because doing so will preventyou from attaining buddhahood.245
二者不應捨三寶歸依外道。是邪法故。

Second, you must not abandon the Triple Jewel and take refuge in the non-Buddhist
paths. This is because they are incorrect teachings.246
三者不應毀謗三乘敎典。背佛性故。
Third, you must not slander the teachings and texts of the three vehicles. This isbecause doing so is turning your back on buddha-nature.247
四者於甚深大乘經典不通解處不可生疑。非凡夫境故。
Fourth, before you have fully attained an understanding of the profound Mahāyāna

sūtras you must not allow doubts to arise. This is because they are beyond the paleof ordinary beings.248

五者若有復人已(TKZ 5.175)發菩提心者不應說如是法。令退菩提心趣向二乘斷三寶種故。

Fifth, to those people who have already raised bodhicitta, you must not preach suchteachings as will lead them away from bodhicitta and toward the two vehicles. Thisis because doing so will cut off the seed of the Triple Jewel.249
六者見未發菩提心者亦不應說如是法。令彼發於二乘之心違本願故。

Sixth, seeing those who have not yet raised bodhicitta, you must not preach suchteachings as will lead them to turn to the two vehicles. This is because doing so is
contrary to your root vow.250

七者對小乘人不應輒說深妙大乘。恐彼生謗獲大殃故。
Seventh, to those of the Hīnayāna or those holding false views, do not be too quick

to preach the profound and excellent Mahāyāna out of fear that they may slander itto their great harm.251

八者不應發起諸邪見。斷善根故。
Eighth, you must not allow false views252 and so on to arise. This is because they

will eliminate good roots.253
245
246This corresponds to the second pārājika.
This corresponds to the first pārājika.

This corresponds to the first pārājika. The Wuwei sanzang chanyao has “third, you must not slander the Triple
Jewel or the teachings and texts of the three vehicles,” (三者不應毀謗三寶及三乘敎典).
247

248
This corresponds to the first pārājika. The Wuwei sanzang chanyao has 四者於甚深大乘經典不通解處不應生疑惑,
no difference in the translation.

249
This corresponds to the third and fourth pārājikas. The fifth, sixth, seventh, and ninth precepts seem to givesituations when the third pārājika, to not hold back teachings, must be countermanded because such teaching will notgive benefit to the beings in question (the fourth pārājika). The Wuwei sanzang chanyao has “to those beings who havealready raised bodhicitta,” (若有衆生已發菩提心者).
250

This corresponds to the third and fourth pārājikas. The Wuwei sanzang chanyao lacks “seeing” (見).

This corresponds to the third and fourth pārājikas. The Wuwei sanzang chanyao has “seventh, before those of the
Hīnayāna or those holding false views,” (七者對小乘人及邪見人前).
251（ 53 ）53

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An Annotated Translation of Kūkai’s Sanmayakai jo, Including the Himitsu sanmaya bukkai gi（Dreitlein）

九者於外道前不應自說我具無上菩提妙戒。令彼以瞋害心求如是法不能辦得退菩提心。二俱有損故。
Ninth, before non-Buddhists, do not yourself say that you keep the subtle
commitments of supreme bodhi, leading them to seek such things for themselves outof spite. This is because they will not be able to maintain them [without first
properly raising bodhicitta], and that will [in the end] lead them away frombodhicitta. Both of you will suffer.254

十者但於有情中所損害及無利益皆不應作及敎他作見作隨喜。於利他法中及以慈悲心相違背故。
Tenth, in any case, never cause, have another cause, or delight in seeing any harmor disadvantage done among beings. This is because doing so is contrary to theteaching of giving benefit, and to the thoughts of goodwill and compassion.255[II.13. Conclusion]
如是戒不同小乘一期爲限量三千爲境界。又聲聞律儀因緣造作以無餘涅槃爲境界。今此所授從一切智生。終趣薩般若海無有窮盡。又聲聞法中。雖有具足煩惱學無學等階次不同。然所發無作律儀則
無優劣之異。今此菩薩律儀亦復如是。雖復最初發心乃至四十二地階次不同。然一時普遍法界發起
無作善根。則與如來更無增減之異。
These commitments are not the same as the Hīnayāna precepts,
which are restricted [in time] to a single lifetime, and limited [in space] to the greattrichiliocosm. The discipline of the śrāvakas is produced from causes and conditions,and comes to an end with remainderless nirvāṇa. The [bodhicitta] commitments
given now arise from omniscience, and ultimately lead to the sea of omniscience

without limit [and so are unconditioned]. Again, although within the śrāvaka

teaching there are the different sequential stages of the afflictions (of worldly
beings), learning (of the śrotāpannas, sakṛdāgāmins, and anāgāmins), and no morelearning (of the arhats), the unconditioned discipline 256 that arises has no suchdifferences of superior or inferior [levels within it]. This bodhisattva discipline now

is just the same. Although [the bodhisattva discipline] has different sequential
252

The Darijing shu (T 1796:39.757c, also see note 245) explains false views in this context:
第七不得邪見。謂謗無因果。無佛無見道人等諸邪見皆是也。若生邪見。自然捨佛法僧及菩提。故犯重戒。
Seventh, you must not have false views. If you refute [by saying] that there is no causation, then thatmeans all the false views that there is no Buddha, no one on the path of insight (darśana-mārga), and soon. If you give rise to false views, then you spontaneously abandon the Buddha, Dharma, Saṅgha, andbodhi. Therefore, this is a major offense.

253
This corresponds to the first pārājika. The Wuwei sanzang chanyao has 八者不應發起諸邪見等法令斷善根故, nodifference in the translation.

254
This corresponds to the third and fourth pārājikas. The Wuwei sanzang chanyao has 令彼以瞋恨心求如是物不能辦
得令退菩提心, no difference in the translation.

255
This corresponds to the fourth pārājika. The Wuwei sanzang chanyao has “tenth, in any case, never cause, haveanother cause, or delight in seeing any harm or disadvantage done to any being,” (十者但於有情中一切衆生有所損害及無利益皆不應作及敎他人作見作隨喜).
256
The unconditioned discipline (無作律儀 or 無作戒, as opposed to 作戒 or externally expressed moral action) is
the internal moral basis for the moral precepts.

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154stages from the first arising of bodhicitta through the forty-two stages, once it fills

the dharmadhātu and gives rise to unconditioned good roots, then there are nodifferences in increase or decrease at all with the tathāgatas.257

今授戒已竟。將紹法寶與佛在世更無異也。卽是佛眞子。當補佛位。是則無上最尊無(TKZ 5.176)比無等之戒也。速滅罪障頓證菩提之門也。
You have now been given the commitments. The Jewel of Dharma has been passed on to you,and you should [now act] exactly as the Buddha did when he was in the world without any

difference. You are now a true disciple of the Buddha. Now you must take your place as a buddha.
These commitments are supreme, the most excellent, peerless, and unequaled. They are the gate
for rapidly eliminating transgressions and obstacles, and immediately realizing bodhi.258
三昧耶佛戒儀一卷
Sanmaya bukkai gi, one fascicle

——

257

Paraphrasing the Darijing shu (T 1796:39.672a), which has:
非獨以一期爲限量三千爲境界也。又聲聞一切律儀。因緣造作。終至無餘涅槃歸於灰斷。今此菩薩律儀。本從一切智生。終趣薩婆若海。本末究竟等皆如金剛。又如聲聞法中。雖有具足煩惱學無學等階次不同。然所發無作律儀。則無優劣之異。今此菩薩律儀亦復如是。雖復最初發心乃至四十二地階次不同。然一時普遍法界。發起無作善根。則與如來更無增減之異。
[These four pārājika] are not restricted to a person’s single lifetime, or limited to the greattrichiliocosm. The discipline of the śrāvakas is produced from causes and conditions, and ultimately
comes to naught when remainderless nirvāṇa is reached. Now this discipline of the bodhisattvas arises
originally from omniscience, and ultimately leads to the sea of omniscience. The beginning and end [ofthe bodhisattva] discipline are all [indestructible] like the vajra. Again, although within the śrāvaka
teaching there are the different sequential stages of the afflictions, learning, and no more learning, theunconditioned discipline that arises has no such differences of superior or inferior [levels within it].
This bodhisattva discipline now is just the same. Although [the bodhisattva discipline] has different
sequential stages from the first arising of bodhicitta through the forty-two stages, once it fills thedharmadhātu and gives rise to unconditioned good roots, then there are no differences in increase or
decrease at all with the tathāgatas.

258
KZ 2.153 adds here, “Next, there can be a dedication here, [starting with] ‘I dedicate these merits I havecultivated,’ and so on.” (次可有迴向所修功德等). 所修功德 is the standard opening phrase of the dedication at the endof most Shingon shidai, appearing for example at the end of the Jūhachidō nenju shidai ascribed to Kūkai (十八道念誦次
第 大師中院, KZ 2.627).

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Abbreviations
KZ
NDZ
SZ
T
TKZ

弘法大師全集 Kōbō Daishi zenshū
日本大藏經 Nihon Daizōkyō

眞言宗全書 Shingon-shū zensho

大正新脩大藏經 Taishō shinshū daizōkyō

定本弘法大師全集 Teihon Kōbō Daishi zenshū

References
BODHI, Bhikkhu 2000. The Connected Discourses of the Buddha, a New Translation of the Saṃyutta
Nikāya. Boston: Wisdom.

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).

EMMERICK, R. E. 1996. The Sūtra of Golden Light, Being a Translation of the Suvarṇabhāsottamasūtra.
Oxford: The Pali Text Society.

GIEBEL, Rolf W. 2001. “The Adamantine Pinnacle Sutra,” in Two Esoteric Sūtras. Berkeley: Numata
Center for Buddhist translation and Research.

HAKEDA, Yoshito 1972. Kūkai: Major Works. New York: Columbia University Press.
——— 2006. The Awakening of Faith. New York: Columbia University Press.
NORMAN, K. R. 2001. The Group of Discourses (Sutta-nipāta), Translated with an Introduction andNotes. Oxford: Pāli Text Society (Translation Series no. 45).

PINTE, Klaus Leon Roger A. 2013. The Samaya Code, Esotericization of Buddhist Precepts in Japan.
PhD dissertation, Ghent University.

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.

TODARO, Dale 2006. “An Annotated Translation of the Pañcābhisaṃbodhi Practice of the

Tattvasaṃgraha,” in Richard K. Payne, ed., Tantric Buddhism in East Asia. Boston: Wisdom

Publications, 137–146.

TOMABECHI Seiichi 1989 (苫米地誠一). “Himitsu sanmaya bukkai gi o megutte” (『秘密三昧耶仏戒儀』をめぐって). Chizan Gakuhō (智山学報), 38: 15–31.

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WATSON, Burton 1968. The Complete Works of Chuang Tzu. New York: Columbia University Press.
Major Primary Sources Cited
Anūnatva-apūrṇatva-nirdeśa. Chinese translation: Buzeng bujian jing 不增不減經, T 668:16 (The
Sūtra on No Increase and No Decrease), trans. Bodhiruci, 525.

Avataṃsaka. Chinese translations: (1) Dafangguang fo Huayan jing 大方廣佛華嚴經, T 278:9 (Mahāvaipulya Buddhāvataṃsaka-sūtra), trans. Buddhabhadra in 60 fascicles, 418–422; (2) same
title T 279:10 trans. Śikṣānanda in 80 fascicles, 695–699.

Awakening of Faith. Chinese: Dasheng qixin lun 大乘起信論, T 1666:32 (On the Mahāyāna Awakeningof Faith), trans. Paramārtha, 554.

Bonmōkyō kaidai 梵網經開題, TKZ 4.217–230 (On the Title of the Brahma Net Sūtra), by Kūkai.
Brahma Net Sūtra. Chinese: Fan wang jing 梵網經, full title: Fan wang jing Lushena foshuo pusa xindi

jie pin 梵網經盧舍那佛說菩薩心地戒品 T 1484:24 (The Brahma Net Sūtra, the Chapter on

Vairocana Preaching the Mind-Ground of the Bodhisattvas), trans. Kumārajīva.

Dafangguang fo Huayan-jing shu 大方廣佛華嚴經疏, T 1735:35 (Commentary on the Mahā-vaipulya
Buddhāvataṃsaka-sūtra), by Chengguan (澄觀), 787.

Daji da Xukongzang pusa suowen jing 大集大虛空藏菩薩所問經, T 404:13 (The Sūtra of the Questionsof Great Ākāśagarbha Bodhisattva in the Mahāsaṃghata-sūtra), trans. Amoghavajra.

Daijō Tennō no kanjō no mon 太上天皇灌頂文, TKZ 5.13–25 (A Text on Abhiṣeka for the Retired

Emperor), by Kūkai. Full title: 大和尚奉爲平安城太上天皇灌頂文 Dai-wajō Heian-jō Daijō
Tennō no on-tame no kanjō no mon, also called Heizei Tennō kanjō mon 平城天皇灌頂文.

Dale jin’gang bukong zhenshi sanmaye jing 大樂金剛不空眞實三麼耶經, T 243:8 (The Sūtra of the

Infallible and True Samaya of the Great Bliss Vajra), a translation of the Adhyardhaśatikā-prajñāpāramitā-sūtra, also known as Prajñāpāramitā-naya-śatapañcaśatikā, trans. Amoghavajra.
Darijing shu 大日經疏 (Commentary on the Mahāvairocanābhisaṃbodhi-sūtra), abbreviated title of
Da-Piluzhena-chengfo-jing shu 大 毗 盧 遮 那 成 佛 經 疏 , T 1796:39 (Commentary on the
Mahāvairocanābhisaṃbodhi-sūtra), by Śubhakarasiṃha and Yixing (一行), 725.

Daśabhūmika-vibhāṣā. Chinese translation: Shizhu piposha lun 十住毗婆沙論, T 1521, attributed to
Nāgārjuna, trans. Kumārajīva.

Dasheng bensheng xindi guan jing 大乘本生心地觀經, T 159:3 (Mahāyāna Sūtra on the Meditation of
the Fundamental Arising of the Mind-Ground), trans. Prajña.

Dasheng fajie wuchabie lun 大乘法界無差別論, T 1626:31 (On the Mahāyāna UndifferentiatedDharmadhātu), by Sthiramati, trans. Devaprajñā, 691.

Dazhidu lun 大智度論, T 1509:25 (*Mahāprajñāpāramitopadeśa), trans. Kumārajīva, 402–406.
Dharmagupta Vinaya. Chinese translation: Sifen lü 四分律, T 1428:22, trans. Buddhayaśas and Zhu
Fonian (竺佛念).

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Foshuo qijuzhi fomu Zhunti daming tuoluoni jing, guangxing fa fu 佛說七俱胝佛母准提大明陀羅尼經觀行法附, T 1075:20 (The Sūtra Preached by the Buddha on the Great Vidyā Dhāraṇī of Cundī,
Mother of Seven Koṭīs of Buddhas, with an attached visualization practice), trans. Vajrabodhi.

Gaṇḍavyūha. Chinese translation: Dafangguang fo Huayan jing (大方廣佛華嚴經), T 293:10 trans.
Prajña, in 40 fascicles, 795–798.

Guan fo sanmei hai jing 觀佛三昧海經, (The Sūtra of the Sea of the Samādhi of Visualizing theBuddha), T 643:15, trans. Buddhabhadra.

Guanzizai pusa Ruyilun yujia (niansong fa) 觀 自 在 菩 薩 如 意 輪 瑜 伽 ( 念 誦 法 ), T 1086:20(Avalokiteśvara Bodhisattva Cintāmaṇicakra Yoga), trans. Amoghavajra.

Gushi kanjō gishiki 具支灌頂儀式, T 2470:78 (Detailed Abhiṣeka Rite), by Gengō (元杲, 914–995).
Himitsu mandara jūjūshin ron 祕密曼荼羅十住心論, TKZ 2.1–326, (Ten Abodes of Mind in the SecretMaṇḍala), abbreviated as Jūjūshin ron 十住心論, by Kūkai, submitted to the court in 830.

Himitsu sanmaya bukkai gi 祕 密 三 昧 耶 佛 戒 儀 , TKZ 5.161–176 (Rite of the Secret Samaya
Commitments of a Buddha), by Kūkai.

Jin’gangding lianhuabuxin niansong yigui 金剛頂蓮華部心念誦儀軌, T 873:18 (Ritual Manual of the

Mantra Recitation of the Heart of the Lotus Family in the Vajraśekhara), written or trans.
Amoghavajra.

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, T 1125:20 (Ritual Manual for Mantra Recitation for Cultivation through the Five Secrets of
Vajrasattva in the Yoga of the Vajraśekhara), trans. Amoghavajra.

Jin’gangding yujia lüeshu sanshiqi zun xinyao 金剛頂瑜伽略述三十七尊心要, T 871:18 (Mind

Essentials of the Thirty-seven Deities Abbreviated from the Yoga of the Vajraśekhara), by
Amoghavajra.

Jin’gangding yujia zhong lüechu niansong jing 金剛頂瑜伽中略出念誦經, T 866:18 (The Sūtra ofMantra Recitation Abbreviated from the Yoga of the Vajraśekhara), trans. Vajrabodhi, 723.

Jūjūshin ron 十住心論 (see Himitsu mandara jūjūshin ron).
Kan’en no sho 勸緣疏, Shōryō shū, TKZ 8.173–176 (On Encouraging Those with a Connection to
Buddhism; full title: Moromoro no uen no shu o susumetatematsute himitsu no hōzō awasetesanjūgo kan o utsushitatematsurubeshi 奉勸諸有緣衆應奉寫祕密法藏合三十五卷, Encouraging

all those with a connection to Buddhism to copy the Dharma treasury of esoteric Buddhism: intotal thirty-five fascicles), by Kūkai, 815 (Kōnin 6.4.2, age 41 or 42).

Kanjō sanmayakai 灌頂三昧耶戒, NDZ 79.237–242 (The Abhiṣeka Samaya Commitments), by Ennin(圓仁, 794–864).

Kōnin yuikai 弘仁遺誡, TKZ 7.392–393 (Kōnin Last Testament), by Kūkai, 813.
Laṅkāvatāra-sūtra. Chinese translation: Ru lengqie jing 入楞伽經, T 671:16, trans. Bodhiruci, in ten
fascicles, 513.

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Larger Sukhāvatīvyūha Sūtra. Chinese translation: Fo shuo Wuliangshou jing 佛說無量壽經, T 360:12,trans. Saṅghavarman, 252.

Liqu shi 理趣釋, abbreviated title of Dale jin’gang bukong zhenshi sanmeiye jing bore boluomiduo liqushi 大 樂 金 剛 不 空 眞 實 三 昧 耶 經 般 若 波 羅 蜜 多 理 趣 釋 , T 1003:19 (Commentary on the
Prajñāpāramitā Path to Truth, the Sūtra of the Infallible and True Samaya of the Great Bliss

Vajra [Dale jin’gang bukong zhenshi sanmaye jing, T 243:8]) a commentary on Amoghavajra’stranslation (T 243:8) of the Adhyardhaśatikā-prajñāpāramitā-sūtra, trans. or written by
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.

Mahāsāṃghika-vinaya. Chinese translation: Mohe sengzhi lü 摩 訶 僧 祇 律 , T 1425:22, trans.
Buddhabhadra and Faxian (法顯), 416.

Mahāvairocanābhisaṃbodhi-sūtra. Chinese translation: Da Piluzhena chengfo shenbian jiachi jing 大毗盧遮那成佛神變加持經, T 848:18 (The Sūtra of the Miraculously Transformative Adhiṣṭhāna of

the Mahāvairocana’s Attainment of Buddhahood, full title: Mahāvairocanābhisaṃbodhivikurvitādhiṣṭhāna-vaipulya-sūtrendra-rāja), trans. Śubhakarasiṃha and Yixing (一行), 724–
725.

Mahāvibhāṣā. Chinese translation: Apidamo dapiposha lun 阿 毗 達 磨 大 毗 婆 沙 論 , T 1545:27(Abhidharma-vibhāsā-śāstra), trans. Xuanzang, 656–659.

Mohe zhiguan 摩訶止觀, T 1911:46 (The Great Calming and Contemplation), by Zhiyi (智顗), 594.
Mūlamadhyamakakārikā. Chinese translation: Zhong lun 中論, T 1564:30 (Mūlamadhyamakakārikā),
by Nāgārjuna, trans. Kumārajīva, 409.

Ono rokujō 小野六帖, T 2478:78 (Ono School Six Volumes), by Ningai (仁海, 951–1046).
Pañcaviṃśatisāhasrikā-prajñāpāramitā. Chinese translation: Mohe bore boluomi jing 摩訶般若波羅蜜
經, T 223:8, trans. Kumārajīva, 404.

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, T 1665:32 (TheTreatise on Raising the Thought of Supreme and Perfect Awakening within the Yoga of the
Vajraśekhara) attributed to Nāgārjuna, trans. Amoghavajra.

Sanmayakai jo 三昧耶戒序, TKZ 5.1–10 (Introduction to the Samaya Commitments), by Kūkai.
Sanmayakaijo shihei ki 三昧耶戒序資秉記 (An Authoritative Record of the Sanmayakai jo for
Disciples), by Hōmyō (法明, 1706–1763), xylographic edition of 1753.

Sanmayakai sahō 三昧耶戒作法, SZ 27.1–4 (Method for the Samaya Commitments), by Kangen (觀賢,853–925).

Saṃyuktāgama. Chinese translation: Za ahan jing 雜阿含經, T 99:2, trans. Guṇabhadra.
Shengman baoku 勝鬘寶窟, T 1744:37 (Treasure Cave of the Śrīmālā-sūtra, T 353), by Jizang (吉藏).
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Shi moheyan lun 釋 摩 訶 衍 論 , T 1668:32 (Interpreting the Mahāyāna, a commentary on the

Awakening of Faith) ascribed to Nāgārjuna with ascribed translation to one Vṛddhimata (?),
but probably a Korean composition of the seventh or eighth century.

Shōrai mokuroku 請來目錄, TKZ 1.1–39 (A List of Texts and Items Brought from China, also Goshōrai
mokuroku 御請來目錄), by Kūkai, 806 (Daidō 1.10.22, age 33).

Shouhu guojiezhu tuoluoni jing 守護國界主陀羅尼經, T 997:19 (Dhāraṇī Sūtra for Protecting Rulers ofRealms), trans. Prajña and Muniśrī, 803–804.

Shou putixin jie yi 受菩提心戒儀, T 915:18 (Rite for Receiving the Bodhicitta Commitments), trans.
Amoghavajra.

Śrīmālādevīsiṃhanāda-sūtra. Chinese translation: Shengman shizihou yisheng dafangbian fangguang
jing 勝鬘師子吼一乘大方便方廣經, T 353:12, trans. Guṇabhadra, 436.

Suvarṇaprabhāsa-sūtra. Chinese translation: Jinguangming zuisheng wang jing 金光明最勝王經, T
665:16 (The Highest King Sūtra of the Golden Light), trans. Yijing (義淨), 703.

Upāsakāśīla-sūtra. Chinese translation: Youpose jie jing 優婆塞戒經, T 1488:24, trans. Dharmakṣema,426.

Vimalakīrtinirdeśa. Chinese translation: Weimojie suoshuo jing 維摩詰所說經, T 475:14, trans.
Kumārajīva, 406.

Wuwei sanzang chanyao 無畏三藏禪要, T 917:18 (Tripiṭaka Master Śubhakarasiṃha’s Essentials of
Dhyāna), ascribed to Śubhakarasiṃha.

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