Vairocana is located in the center. There are translations from both into English. It is possible that the Sanskrit text was taken to China circa by the Chinese pilgrim Wu-xing. Hodge translates it into English alongside the text itself.

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In Tibet it is considered to be a member of the Carya class of tantras. It was probably composed in the 6th to mid 7th century, probably in north-eastern India. There are translations from both into English. It is possible that the Sanskrit text was taken to China circa by the Chinese pilgrim Wu-xing. A major commentary by Buddhaguhya was written in and is preserved in Tibetan. Hodge translates it into English alongside the text itself. Attached here and there are doctrinal passages, and sadhana practices which relate back to the main mandalas.

The following outline is based on Hodges translation of the Tibetan version of the Sutra. The Chinese version has differences in the order of the chapters. In chapter one, Mahavairocana Buddha expounds the Dharma to a great host of bodhisattvas , with emphasis on the relationship between form and emptiness.

They are at the end in the Chinese version. Includes a series of glosses on meditating using the letter of the alphabet in various combinations. Instead it comes directly from Mahavairocana.

The lineage then being, according to the Shingon tradition: Vajrasattva , the disciple of Mahavairocana Buddha in this sutra. This is also the understanding of Enlightenment found in Yogacara Buddhism. Mahavairocana Tantra] speaks of knowing your mind as it truly is, it means that you are to know the inherent natural state of the mind by eliminating the split into a perceiving subject and perceived objects which normally occurs in the world and is wrongly thought to be real.

This also corresponds to the Yogacara definition We may further elucidate the meaning of Perfect Enlightenment and hence of the intrinsic nature of the mind by corrrelating terms [which Buddhist commentator on the Mahavairocana Sutra,] Buddhaguhya, treats as synonyms. For example, he defines emptiness sunyata as suchness tathata and says that suchness is the intrinsic nature svabhava of the mind which is Enlightenment bodhi-citta.

Moreover, he frequently uses the terms suchness tathata and Suchness-Awareness tathata-jnana interchangeably. But since Awareness jnana is non-dual, Suchness-Awareness is not so much the Awareness of Suchness, but the Awareness which is Suchness. In other words, the term Suchness-Awareness is functionally equivalent to Enlightenment. Finally, it must not be forgotten that this Suchness-Awareness or Perfect Enlightenment is Mahavairocana [the Primal Buddha, uncreated and forever existent].

In other words, the mind in its intrinsic nature is Mahavairocana, whom one "becomes" or vice-versa when one is perfectly enlightened. Therefore, one must transcend even emptiness with the emptiness of emptiness, when it is seen that the mind is primordially unborn and unarisen. I salute you who are the source of Enlightenment!

I bow to you who reside in emptiness! I directly realized that there is no arising, and abandoned the perceptual range of words; I became free from all faults, and separated from causes and conditions.

The enlightenment of Vairocana. Yamasaki, T. Fresno, C. See also.



Many buddhas issue forth from his Usnisha , Bodhisattvas from various parts of his Body , Mahakala from his heart , pratyeka buddhas from his knees so on and so forth. Here, the source of all Buddhas should not be taken as Godhead but as the pure naked awareness and the enlightened state that we all posses since beginningless time. In this majestic form of the highest merits , the Bhagavan posses four faces and sits upon a moon cushion upheld by a million golden stamens in the heart of a thousand petal lotus of the purest white. He wears a crown with precious jewels and jeweled tassels with armlets, bracelets, anklets and girdle in filigree of the finest gold studded with enormous amount of precious stones emitting rays of 5 colours with his first pair of hands in equipoise holding a golden Dharma wheel. This Buddha is described as the One who has no back no front and is of a panoramic vision simultaneously perceiving all directions , a symbolic expression of the openness of consciousness transcending even the aggregate of consciousness. The residing place of this most holy and pure Bhagavan is an auspicious square palace adorned with beautiful jeweled streamers, august victory banners , rubies as huge as mandarin oranges, diamonds, gold , turquoise and topped with splendid dome; again similar to the Lord himself. This magnificent palace though it is within the shape described however one can see no end nor fringe nor sides.


Vairocana Buddha

Zen Buddhism Expert B. He is one of the Five Dhyani Buddhas. The Brahmajala is thought to have been composed in the early 5th century CE, possibly in China. Vairocana also makes a significant early appearance in the Avatamsaka Flower Garland Sutra. The Avatamsaka is a large text that is thought to be the work of several authors. The earliest section was completed in the 5th century, but other sections of the Avatamsaka possibly were added as late as the 8th century. The Avatamsaka presents all phenomena as perfectly interpenetrating.

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