Introduction 2: (The Essence, Classification and Purpose of Syllables)

[Particular exegesis (172.2-176.2) which has three parts: the essence of the syllables; their classification; and their purpose]

i. The essence is that mind-as-such, the originally pure nature, appears in the form of syllables which support the inexhaustible wheels of adornment, i.e. the buddha-body, speech and mind. As to the locations in which it abides: These syllables are present distinctly and dependent on the seminal points within the energy channels in the four centres of individual buddhas and sentient beings.^[1] When the colours and attributes (of these syllables) are radiant, the consciousness of living beings is clear and their sense faculties are keen and most illustrious. Conversely, those in whom the forms of the syllables are not radiant are deluded and defective. Through meditation on (the syllables) in the heart-centre and so forth, the colours and attributes of these syllables increase, and indeed cause accomplishment to emerge.

ii. When classified, they comprise the syllables of the energy channels present within the body, the syllables of the deities in their palaces, the syllables which are miraculous emanations, and the syllables of sound which are illustrative.

Concerning the first of these: there are according to the different classes of tantra many ways in which the syllables are said to abide within the centres of the energy channels. in this context (of the Secret Nucleus) the syllables are said to number one hundred and three: In the crown, throat and heart centres respectively there are the three syllables OṂ, ĀḤ, and HŪṂ. These are then combined with the syllables of the body, speech and mind of the Hundred Enlightened Families, namely, the syllables of the Forty-two Peaceful Deities in the heart-centre, and the syllables of the Fifty-eight Blood-drinkers in the crown centre. Provisionally the six Impure seed-syllables of the six classes of living beings are revealed as the ground to be purified, and the syllables of those deities are explained to be the Inherently pure skillful means. The syllables of the six classes of living beings are respectively A in the crown-centre between the eyebrows, TṚ in the throat centre, HṚ in the heart centre, SU in the navel centre, PRE in the secret centre, and DU in each of the soles of the feet. It is explained that the deeds and propensities which differently give rise to the six classes of living beings do so dependent on these (syllables). Thus those six, which are the ground to be purified, and the one hundred and three syllables which purify them are present in the body.^[2]

The syllables of the deities in their palaces are visually created, during meditation on the deity, in the different locations of the maṇḍala. The syllables of emanation are the cloud-mass of syllables which comes forth from the body, speech and mind of the buddha-body of perfect rapture and acts on behalf of living beings by a diffusion of many emanations. Finally, the syllables of sound are the different sounds which are expressed during the recitation of mantras.

iii. The purpose (of these types of syllable) is to accomplish their respective goals: The syllables of the energy channels support the buddha-body and pristine cognition, without conjunction or disjunction. The syllables of the deity are the ground for the emanation of different deities, who accomplish the purpose of the pure creation and perfection stages. The syllables of emanation act on behalf of Immeasurable sentient beings; and the syllables of sound are the causal basis for the accomplishment of the secret mantras.

Now, among these syllables, it is from within the syllable A that the others are emanated.

It says in the Sūtra of All Gathering Awareness (T. 831):

A emerges from the expanse.
From the syllable A
The mass of syllables emanates, none excepted.

In this (Secret Nucleus). the consonants are completly present, whereas the vowels are incomplete—subsumed and applied corresponding to the number of the deities. The long (medial) syllable A is subsumed in the punctuation stroke or daṇḍa (shad). The final AḤ or visarga is subsumed in the punctuation dots (tsheg). The long initial A and the nasalised AṂ or anusvāra are combined in the syllable O, and then A end O are both subsumed in the syllable OṂ. The four neuter syllables Ṛ, Ṝ, Ḷ, Ḹ are subsumed in the consonants RA and LA respectively. in this way. (the syllables are reduced to) forty-two. The initial syllable A is the emanational basis for the remainder of the syllables, but when described in the context of syllabic conjunction, it is combined with O and then included in the syllable OṂ (or AUṂ).

If one were to ask from which places of articulation (in the deity) these garlands of syllables have emerged, the Precious Tantra of All Gathering (Awareness. T. 831) says:

The five syllables beginning with KA
Are the natural expression of his guttural speech.
The second set of five beeinnins with CA
Are the natural expression of his tongue,
Which is shaped like a half-moon.
The third set of five beginning with TA
Are the natural expression of the tip of his tongue.
The fourth set beginning with PA
Is explained to emerge from his lips.
The seed-syllable YA, which abides in saṃsāra.
Is derived from the eyebrows of this great being.
The seed-syllable VA, which dispels delusion,
Is derived from the sides of this great being.
The seed-syllable RA, which burns desire.
Is derived from the hips of this great being.
The syllable LA, which subdues thought.
Is derived from the shoulders of this great being.
The syllable ŚA, which purifies signs.
Is derived from the heart-orb
Which spins within his buddha-mind.
The syllable ṢA., which reveals miraculous display.
Is derived from the light-rays of his wheel-marked hands.
The syllable SA, which is the source of desire.
Is derived from the cubit-sized navel of his buddha-body.
The seed-syllable HA, which burns obscuration.
Is derived from the light-rays of his wheel-marked feet.
The syllable KṢA, which is the source of miraculous display.
Is derived from the nature of his secret centre.
The two syllables I and Ī are the natural expressions
Derived from the two eyes of this great being.
The two syllables U and Ū are natural expressions
Derived from the two ears of this great being.
The two syllables E and AI are natural expressions
Derived from the two feet of this great being:
And the syllable of the conquerors, AUṂ,
Arises from the crown of this great being.

These syllables emanate as a cloud-mass of syllables from the Buddha-body, and they are the seeds from which the maṇḍala is visually created. They naturally abide within the energy channels of sentient beings.

Now, Rong-zoro Paṇḍita has said that (the syllables number) forty-five because, in addition to those forty-two. he separately counts three of the syllables which are present within (the forty-two), namely: the medial I. which is shaped like an elephant’s trunk: the long Ā which is shaped like an arrow; and the final punctuation dots or AḤ visarga, which are shaped like the eyes of Maheśvara.^[3] There are also some who claim that (there are forty-five) syllables when those of buddha-body, speech and mind are included.^[4] In terms of the syllables themselves, the former position is correct, while the latter is indeed held to be correct with reference to the deities. However, in this context (of the Secret Nucleus), these (additional three syllables) are recognised respectively as: the initial punctuation mark (mgo), which introduces the syllables and is shaped like an elephant's trunk; the final punctuation dots (tsheg). shaped like the eyes of a wrathful deity; and the punctuation stroke (shad), which is shaped like an arrow. This concludes the overview.

Footnotes and references:

[1]:

On the presence of these syllables in the body which are said to produce the form of buddhas and sentient beings, see p. 553.

[2]:

On the seed-syllables of the forty-two peaceful deities, see below. Ch. 4, pp. 587-592, and on those of the fifty-eight wrathful deities, see Ch. 16, pp. 1144-1155. As for the six seed-syllables giving rise to the six classes of sentient beings, A corresponds to the gods, SU to the antigods, NR to humans, SU to animals, PRE to tormented spirits, and DU to denizens of hell.

[3]:

In dkon-mchog 'grel. Rong-zom-pa adds these three syllables, their shape corresponding to their Sanskrit representation. kLong-chen-pa’s own view, given Immediately below, is that these three shapes indicate three kinds of punctuation mark—introductory, medial and final.

[4]:

I.e. OṂ, ĀḤ, and HŪṂ.