Preface
The Mahavairocan-abhisambodhi-vikurvit-adhisthana-vaipulya-sutra was translated into Chinese by Subhakarasimha and I-hsing in A. D. 725 in the Ta-fu-hsien monastery at Tung-tu. Its Chinese title is: Ta-p'i-lu-che-na-ch'eng-fo shen-pien Chia-ch'ih ching. in Japanese pronunciation it reads: Daibirushana-Jobutsu-jimben-kaji-kyo (T848). This title was translated by Nanjio as "Sutra on Mahavairocana's becoming Buddha and the supernatural formula called yugandhara (? Lit. adding-holding)" (Nj 530). The terms can now be clarified with the help of the Sanskrit title preserved in the Tibetan Kanjur: becoming Buddha (jobutsu) = abhisambodhi
supernatural formula (jimben) = vikurvita yugandhara (lit. adding-holding) (kaji) = adhisthana.
The Tibetan translation was done by Silendrabodhi and Dpal-brtsegs under the title: Rnam-par-snan-mdzad-chen-po mnon-par-rdzogs-par-byan-chub-pa rnam-par-sprul-pa byin-gyis-rlob-pa- sin-tu-rgyas-pa mdo-sdehi dban-pohi rgyal-po zhes-bya-bahi chos-kyi-rnam-grans, a translation of the original Sanskrit title: Mahavairocan-abhisambodhi-vikurvit-adhisthana-vaipulya-sutrendraraja nama dharma-paryaya. In the Chinese text certain passages echo the word sutrendra-raja. It is noteworthy that the Enlightenment of Vairocana is abhisambodhi with the prefix abhi-in the sense of intensifying the action implied in the basic word Bodhi. It denotes the highest enlightenment, that is, a more evolved concept of Bodhi. Abhisambodhi is specifically applied to Vairocana of the carya-tantras. He is the Abhisambodhi-Vairocana, in contradistinction to the Vajradhatu-Vairocana. The reconstruction of the Chinese Hung-kuang-hsien-yao-p'u-ti-fo as Vairocanabhisambodhi by Walter Eugene Clark (Two Lamaistic Pantheons 1937:II. 150/5M5) has to be corrected to Abhisambodhi-Vairocana. In the Sino-Japanese tradition the new tern Garbhadhatu-Vairocana was coined for him.
Preface | vii | ||
TEXT IN TRANSLATION | |||
Scroll | Chapter | ||
1 | 1 | Performing the deed of mantra and dwelling in the mind of bodhi (enlightenment) | 1 |
2 | Accessories and mantras necessary to approach the mandala | 13 | |
2 | 2 | (contd.) | 27 |
3 | The cessation of hindrances | 41 | |
4 | The depository of common mantras | 43 | |
3 | 5 | Accomplishments in the world | 71 |
6 | The manifestation of siddhi | 72 | |
7 | The accomplishment of siddhi | 83 | |
8 | The practice of mandalas by turning the wheel of letters | 85 | |
4 | 9 | The mystic mudras | 91 |
5 | 10 | The cycle of letters (aksara-cakra) | 121 |
11 | The esoteric mandala | 126 | |
12 | The rite of entering the mystic mandala | 138 | |
13 | Entering the positions of mystic mandala | 139 | |
14 | The eight mystic mudras | 141 | |
15 | Forbidden observances of vidyadharas | 144 | |
16 | The true wisdom of the acarya | 146 | |
17 | The disposition of letters | 148 | |
6 | 18 | Receiving the expedient and learning the discipline | 150 |
19 | What is produced by the hundred letters | 154 | |
20 | Effect that corresponds to the hundred letters | 155 | |
21 | Accomplishing the position of the hundred letters | 157 | |
22 | Recitation for attainment by the hundred letters | 159 | |
23 | The mantradharma of the hundred letters | 162 | |
24 | Explaining the quality of bodhi | 163 | |
25 | The three samayas | 164 | |
26 | Explaining the term Tathagata | 166 | |
27 | The mundane and supra-mundane homa rites | 167 | |
28 | Explanation of the Samadhi of the main sacred one (honzon) | 170 | |
29 | Explanation of the formless (nirlaksana) samadhi | 171 | |
30 | The mundane and supra-mundane recitation | 172 | |
31 | Entrusting in continuity | 173 | |
7 | 32 (1) | The discipline of the conduct of mantas in the samaya-dharma of the adoration-recitation | 175 |
33 (2) | The increase of advantage and the protection of pure conduct | 179 | |
34 (3) | The rite of adoration | 183 | |
35 (4) | The rule of remembrance and recitation | 190 | |
36 (5) | The action of the mantra | 195 |
Preface
The Mahavairocan-abhisambodhi-vikurvit-adhisthana-vaipulya-sutra was translated into Chinese by Subhakarasimha and I-hsing in A. D. 725 in the Ta-fu-hsien monastery at Tung-tu. Its Chinese title is: Ta-p'i-lu-che-na-ch'eng-fo shen-pien Chia-ch'ih ching. in Japanese pronunciation it reads: Daibirushana-Jobutsu-jimben-kaji-kyo (T848). This title was translated by Nanjio as "Sutra on Mahavairocana's becoming Buddha and the supernatural formula called yugandhara (? Lit. adding-holding)" (Nj 530). The terms can now be clarified with the help of the Sanskrit title preserved in the Tibetan Kanjur: becoming Buddha (jobutsu) = abhisambodhi
supernatural formula (jimben) = vikurvita yugandhara (lit. adding-holding) (kaji) = adhisthana.
The Tibetan translation was done by Silendrabodhi and Dpal-brtsegs under the title: Rnam-par-snan-mdzad-chen-po mnon-par-rdzogs-par-byan-chub-pa rnam-par-sprul-pa byin-gyis-rlob-pa- sin-tu-rgyas-pa mdo-sdehi dban-pohi rgyal-po zhes-bya-bahi chos-kyi-rnam-grans, a translation of the original Sanskrit title: Mahavairocan-abhisambodhi-vikurvit-adhisthana-vaipulya-sutrendraraja nama dharma-paryaya. In the Chinese text certain passages echo the word sutrendra-raja. It is noteworthy that the Enlightenment of Vairocana is abhisambodhi with the prefix abhi-in the sense of intensifying the action implied in the basic word Bodhi. It denotes the highest enlightenment, that is, a more evolved concept of Bodhi. Abhisambodhi is specifically applied to Vairocana of the carya-tantras. He is the Abhisambodhi-Vairocana, in contradistinction to the Vajradhatu-Vairocana. The reconstruction of the Chinese Hung-kuang-hsien-yao-p'u-ti-fo as Vairocanabhisambodhi by Walter Eugene Clark (Two Lamaistic Pantheons 1937:II. 150/5M5) has to be corrected to Abhisambodhi-Vairocana. In the Sino-Japanese tradition the new tern Garbhadhatu-Vairocana was coined for him.
Preface | vii | ||
TEXT IN TRANSLATION | |||
Scroll | Chapter | ||
1 | 1 | Performing the deed of mantra and dwelling in the mind of bodhi (enlightenment) | 1 |
2 | Accessories and mantras necessary to approach the mandala | 13 | |
2 | 2 | (contd.) | 27 |
3 | The cessation of hindrances | 41 | |
4 | The depository of common mantras | 43 | |
3 | 5 | Accomplishments in the world | 71 |
6 | The manifestation of siddhi | 72 | |
7 | The accomplishment of siddhi | 83 | |
8 | The practice of mandalas by turning the wheel of letters | 85 | |
4 | 9 | The mystic mudras | 91 |
5 | 10 | The cycle of letters (aksara-cakra) | 121 |
11 | The esoteric mandala | 126 | |
12 | The rite of entering the mystic mandala | 138 | |
13 | Entering the positions of mystic mandala | 139 | |
14 | The eight mystic mudras | 141 | |
15 | Forbidden observances of vidyadharas | 144 | |
16 | The true wisdom of the acarya | 146 | |
17 | The disposition of letters | 148 | |
6 | 18 | Receiving the expedient and learning the discipline | 150 |
19 | What is produced by the hundred letters | 154 | |
20 | Effect that corresponds to the hundred letters | 155 | |
21 | Accomplishing the position of the hundred letters | 157 | |
22 | Recitation for attainment by the hundred letters | 159 | |
23 | The mantradharma of the hundred letters | 162 | |
24 | Explaining the quality of bodhi | 163 | |
25 | The three samayas | 164 | |
26 | Explaining the term Tathagata | 166 | |
27 | The mundane and supra-mundane homa rites | 167 | |
28 | Explanation of the Samadhi of the main sacred one (honzon) | 170 | |
29 | Explanation of the formless (nirlaksana) samadhi | 171 | |
30 | The mundane and supra-mundane recitation | 172 | |
31 | Entrusting in continuity | 173 | |
7 | 32 (1) | The discipline of the conduct of mantas in the samaya-dharma of the adoration-recitation | 175 |
33 (2) | The increase of advantage and the protection of pure conduct | 179 | |
34 (3) | The rite of adoration | 183 | |
35 (4) | The rule of remembrance and recitation | 190 | |
36 (5) | The action of the mantra | 195 |