Objetivos y competencias Obj. 1: estudio de las tendencias genológicas fundamentales

phenom ena, because they are devoid o f m odes o f speech. Bha is a gate to

all phenom ena, because no existence cannot be perceived in them . K aisa

gate to all phenom ena, because all Ways cannot be perceived in them.

(135b) Ra is a gate to all phenom ena, because they are devoid o f all

pollution. La is a gate to all phenom ena, because no attributes can be

perceived in them. So is a gate to all phenom ena, because they are tranquil

by nature. 5a is a gate to all phenom ena, because they are dull by nature. Sa

is a gate to all phenom ena, because no truths whatsoever can be perceived

in them. Ha is a gate to all phenom ena, because causes cannot be perceived

in them .’

Those words and letters m entio n ed by the Bhagavat with the words mantras arr characterized by words, names and symbols are also explained as being samadhi gates. Also that transform ation of each of these words and letters into the samadhi gates is both relative and absolute. (91a) O f these, the relative is the m an ifesu tio n of the Buddha's qualities such as the Strengths and the Fearlessnesses, through letters and words. The absolute is ihe m anifestation [of the fact] that all phen o m en a are unborn from the very beginning and are intrinsically empty, by m eans of those same letters. Therefore, since both the relative and the absolute m eanings are revealed by me; of the words and letters, the Bhagavat has revealed the attributes of the m antras as words, nam es and symbols, by means of mudras and so on. T hat is. they are transform ed and revealed as letters and words. T herefore the text here explains the revelation of the intrinsic em ptiness of all phen o m en a by means of such letters as A Also the thirty-two letters beginning with A.’a a n d so on are samadhi gates lo emptiness. As appropriate, you should consider some as samadhi gates revealing the em ptiness ° f all phenom ena, o th e r as revealing partial em ptiness, or others as revealing em ptiness by means of entry into em ptiness. (91b)

A (anulpada) He who has realized direcdy ihe em ptiness of all phenom ena, since they are unborn from the beginning, is a Tathagata. T herefore the letter A is transform ed m to a n d established as the samadhi gate to the realisation of emptiness. T herefore by roeans o f the letter A, ii is revealed that all p henom ena are unborn and unarisen from lhe beginning.

Ka (kdrya). Karya (purpose) m eans ‘result’ It is said: If there is no process of S eneraiion, ihe cause itself is inadm issable If the cause itself is inadm issable, what c°m es o f the result?’ So although the result does noi exist because it is not ted by a cause, does that cause exist in the nature of the result generated:-' [ No.

In lhat case] the cause itself would be form ed by ihe result! T herefore yon should

“ ^derstan d the fact lhat all p h en o m en a are un b o rn and nnansen (kha-sama ’like the sky’) ( No com m ent]

Ga (gali). In Sanskrit, gali m eans 'm ovem ent', ‘m ode of existence’ and 'u n d ersta n d ­ ing' If you treat it as ‘m ovem ent’, then this m eans that there is no going o r goer to th e east, west and so on th at can be perceived. (92a) If you treat it as ‘m ode o f ex iste n ce’, then it m eans th at the six states o f existence, such as those o f the gods, h u m an s and so on ca n n o t be perceived. If you treat it as ‘u n d ersta n d in g ’, then it m eans that no understanding nor one who understands can be perceived with regards all p h en o m e n a which are u n b o rn from the very beginning.

Gha (ghana). In Sanskrit, ghana m eans ‘solid’ T h ere is noth in g to perceive which is a solid mass o f atoms.

Ca (cyuli). In Sanskrit, cyuli m eans 'perishing' Because all p h en o m en a are unborn, perishing also can n o t be perceived.

Cha (chdyd). In Sanskrit, chdyd m eans 'shadow ' If a shadow was in d e p e n d e n t o f the body, then a shadow would be seen even if th ere was no body present. O n the o ther h an d , if a shadow is not in d e p e n d e n t of the body, it would seem inadm issable for a shadow to appear in any direction. Hence as they do appear in that way, they are not absolutely real, but are delusory, like a magical illusion. Delusions o r magical illusions are without real existence, so all p h en o m en a are likewise, since they are like shadows.

Ja (jali). In Sanskrit, jdti m eans ’birth ' Since there is noth in g to be born o r being born, birth cannot be perceived in them.

Jha (jhamara). In Sanskrit, jhamara m eans ‘im purity’ No p h en o m en a which can becom e im pure can be perceived. (92b)

Ta ( t akara): In Sanskrit, lakara m eans ‘p rid e ’ Tha ( vilhana). In Sanskrit, mthana means 'crea tio n ' Da (damara): In Sanskrit, damara m eans 'd iso rd er' Dha (dhariga): In Sanskrit, dhanga means ‘d e c e p tio n ’

Ta ( talhatd): In Sanskrit, lathald m eans 'Suchness' Suchness, the limits of existence and em ptiness are all synonyms.

Tha (sthana): In Sanskrit, sthdna m eans ‘a b o d e ’ Da (damana): In Sanskrit, damana m eans 'subjugation'

Dha (dhatu): In Sanskrit, dhdtu means 'realm ' that is, the Realms of Desire. Form and the Formless.

Pa (paramdrtha): In Sanskrit, paramdrtha m eans absolute tru th ’ (93a) Pha (phrna): In Sanskrit, phena m eans 'bub b le'

Ba (vah^patha): In Sanskrit, vahpatha m eans 'm o d e of speech'

Bha (bhdva): In Sanskrit, bhava m eans 'existence' It refers to the five psycho-physical constituents, for they arise in the T hree Realms.

Ya (ydna): In Sanskrit, ydna m eans 'way' If you know the significance o f the Teachings, you will leave b ehind even the Teachings, like a raft. T herefore because of the realization of the em ptiness of all p h en o m en a, that very Way which one has en te re d and realized can n o t be perceived.

Ra (rajas): In Sanskrit, rajas means 'dust' The word rajas refers both to atoms and to the em otional afflictions, n eith er of whic h has any objective basis. (93b)

[jQ (laksana): In Sanskrit, laksana means attrib u te'

5a (santi) : I n S a n s k r i t , prakrtiidnti m e a n s ' t r a n q u i l by n a t u r e '

Sa (sala) I n S a n s k r i t , sala m e a n s ' d u l l ' P h e n o m e n a p e r c e i v e d by t h e f a c u l t i e s s u c h as i h e e y e s , e a r s a n d s o o n , a r e n o t t r u l y p e r c e i v e d b e c a u s e s u c h f a c u l t i e s as t h e e y e s

ujt trustworthy, due lo ihcir dullness, and so the phen o m en a perceived by ihem Ho noi really exist.

(sa w ) '- 1° Sanskrit, satya m eans ‘tr u th ’ N either ihe relative nor ihe absolute truth ? n be perceived in them .

Ha (hftu)'- 1° Sanskrit, hetu m eans 'cause’

| brief you should u n d ersta n d lhal these lellers reveal ihe samadhi gales lo

emptiness.

g5 ‘Lord o f the Secret O nes! Na, No, No, Na and Ma cause the m astery o f