Mahāvairocanābhisaṃbodhivikurvitādhiṣthānavaipulyasūtrendrarājadharmaparyāya

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महावैरोचनाभिसंबोधिविकुर्विताधिष्थानवैपुल्यसूत्रेन्द्रराजधर्मपर्याय

རྣམ་པར་སྣང་མཛད་ཆེན་པོ་མངོན་པར་རྫོགས་པར་བྱང་ཆུབ་པ་རྣམ་པར་སྤྲུལ་པ་བྱིན་གྱིས་རློབ་པ་ཤིན་ཏུ་རྒྱས་པ་མདོ་སྡེའི་དབང་པོའི་རྒྱལ་པོ་ཞེས་བྱ་བའི་ཆོས་ཀྱི་རྣམ་གྲངས

rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul pa byin gyis rlob pa shin tu rgyas pa mdo sde'i dbang po'i rgyal po zhes bya ba'i chos kyi rnam grangs

The Tantra of the Complete Enlightenment of Vairocana (84000)

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rKTs catalogue

Number: 493
Canon: Tantra
Sanskrit: mahāvairocanābhisaṃbodhivikurvitādhiṣthānavaipulyasūtrendrarāja-nāma-dharmaparyāya (D)
Alternate titles: rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul pa byin gyis rlob pa shin tu rgyas pa mdo sde dbang po'i rgyal po zhes bya ba'i chos kyi rnam grangs (A Z);de bzhin gshegs pa thams cad kyi khro bo'i rgyal po mi g.yo ba de'i stobs dpag tu med pa rtul phod pa 'dul bar gsungs pa zhes bya ba'i rtog pa (A);rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul ba byin gyis rlob pa shin tu rgyas pa mdo sde'i dbang po rgyal po zhes bya ba'i chos kyi rnam grangs (C Cz Dd Dk Gt H L Np Pj Pz Q R S Ty U V);rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul pa byin gyis rlob pa shin tu rgyas pa mdo sde'i dbang po'i rgyal po zhes bya ba'i chos kyi rnam grangs (D J);rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul ba byin gyis rlob pa shin tu rgyas pa mdo sde'i dpa' po rgyal po zhes bya ba'i chos kyi rnam grangs (F);rnam snang mngon byang dann gsang ba mchog (N);rnam par snang mdzad chen po mngon par byang chub pa rnam par sprul ba byin gyis rlob pa shin tu rgyas pa mdo sde'i dbang po rgyal po;rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul ba byin gyis rlobs pa shin tu rgyas pa'i mdo sde'i rgyal po zhes bya ba;rnam par snang mdzad mngon par byang chub pa zhes bya ba'i rgyud;rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul pa byin gyis rlob pa shin tu rgyas pa mdo sde'i dbang po rgyal po zhes bya ba'i chos kyi rnam grangs;rnam snang mngon byang mdo sde'i chos kyi rnam grangs;rnam par snang mdzad chen po mngon par byang chub pa rnam par sprul pa byin gyis rlob pa shin tu rgyas pa mdo sde dban gpo'i rgyal po zhes ba'i chos kyi rnam grangs
Alternate titles — Sanskrit: mahāvairocanābhisambodhivikurvatī adhiṣṭhānavaipulya sūtra indrarājā nāma dharmaparyāya;mahāvairocanābhisaṃbodhivikurvitādhiṣthānavaipulyasūtrendrarāja-nāma-dharmaparyāya
Alternate titles — Devanagari: महावैरोचनाभिसम्बोधिविकुर्वती अधिष्ठानव्ऐपुल्य सूत्र इन्द्रराजा नाम धर्मपर्याय

Descriptionངོ་སྤྲོད།

Mahāvairocanãbhisambodhisūtra. (T. Rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul ba byin gyis rlob pa shin tu rgyas pa mdo; C. Da piluzhena chengfo shenbian jiachi jing/Dari jing; J. Daibirushana jōbutsu jinben kajikyō/Dainichikyō; K. Tae Pirojana sǒngbul sinbyǒn kaji kyǒng /Taeil kyǒng 大毘盧那成佛神變加持經. In Sanskrit, "The Discourse on the Enlightenment of Mahāvairocanā"; a scripture also known as the Mahāvairocanasūtra and the Vairocanābhisambodhitantra; the full title of the work is Mahāvairocanābhisaṃbodhivikurvitādhisthānavaipulyasūtra ("Extensive Sūtra on the Enlightenment, Transformations, and Empowerment of Mahāvairocana"). This scripture is an early Buddhist tantra, which was probably composed sometime between the mid-sixth and seventh centuries, around the time that the mantrayāna was emerging as distinct strand of Mahāyāna Buddhism; the text is later classified as both a yogatantra and a caryātantra. It was first translated into Chinese by Śubhakarasiṃha and Yixing in 724-725, and would become one of the two most important tantras for East Asian esoteric Buddhism (the other being the Sarvatathāgatatattvasaṃgraha). The text was translated into Tibetan in the early ninth century; the Tibetan version contains an additional seven chapters, called the "continuation" (uttaratantra), that do not appear in the Chinese version. Among the commentaries to the text, the most important is that of Buddhaguyha and that of the Chinese translators, Śubhakarasiṃha and Yixing. The tantra is set forth as a dialogue between Vajrapāni and the buddha Mahāvairocanā. The central topics of the text are bodhicitta, karunā, and upāya, which the buddha Vairocana explains are respectively the cause, root, and culmination of his own omniscience. Much of the text deals with the traditional tantric topics of initiation (abhiṣeka), mantra recitation, mudrā, visualization, and the description of the maṇḍala. (Source: "Mahāvairocanābhisaṃbodhisūtra." In The Princeton Dictionary of Buddhism, 511-12. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)

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mahāvairocanābhisaṃbodhivikurvitādhiṣthānavaipulyasūtrendrarājadharmaparyāya [महावैरोचनाभिसंबोधिविकुर्विताधिष्थानवैपुल्यसूत्रेन्द्रराजधर्मपर्याय]. rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul pa byin gyis rlob pa shin tu rgyas pa mdo sde'i dbang po'i rgyal po zhes bya ba'i chos kyi rnam grangs [རྣམ་པར་སྣང་མཛད་ཆེན་པོ་མངོན་པར་རྫོགས་པར་བྱང་ཆུབ་པ་རྣམ་པར་སྤྲུལ་པ་བྱིན་གྱིས་རློབ་པ་ཤིན་ཏུ་རྒྱས་པ་མདོ་སྡེའི་དབང་པོའི་རྒྱལ་པོ་ཞེས་བྱ་བའི་ཆོས་ཀྱི་རྣམ་གྲངས]. [The Tantra of the Complete Enlightenment of Vairocana (84000)]. Kangyur, RKTSK 493 http://www.rkts.org/cat.php?id=493&typ=1.

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Works related to this item

1 Full translations

Kiyota, Minoru. Tantric Concept of Bodhicitta: A Buddhist Experiential Philosophy (An Exposition based upon the Mahāvairocana-sūtra, Bodhicitta-śāstra and Sokushin-jōbutsu-gi). Madison, WI: South Asian Area Center, University of Wisconsin-Madison, 1982.

Books1982About this item

This work consists of an expository essay on and an anotated translation of three Buddhist Tantric texts: the Mahāvairocana-sūtra composed in India in the 7th century, the Bodhicitta-śāstra composed in China in the 8th century, and the Sokushin-jōbutsu-gi composed in Japan in the 9th century. The purpose is to supplement my previous work, Shingon Buddhism: Theory and Practice (Los Angeles-Tokyo: Buddhist Books International, 1978), the central theme of which was bodhicitta. The present work describes the

doctrinal basis of bodhicitta thought by making reference to the three texts—texts which I consider to indicate the evolution of bodhicitta thought from India and China to Japan. There are, of course, other Buddhist texts dealing with bodhicitta, but the selection was dictated by my desire to examine the doctrinal basis of Shingon's man-Buddha integration theory. Bodhicitta constitutes the agent of this integration.

This work treats bodhicitta thought as a form of an experiential philosophy and describes that philosophy by means of iconographic maṇḍalas. Experiential philosophy in the context in the context of this work means that bodhisattva practice is the norm to cultivate and perfect bodhicitta, the perfection of bodhicitta signaling the realm of man-Buddha integration. Maṇḍalas are employed to describe this type of experiential philosophy and integrating process by visual representation. This work is not a phenomenological study of Buddhist Tantrism or a historical study of the Buddhist Tantric tradition as a whole. It is a doctrinal study based upon an examination of the three texts; it zeros in on bodhicitta; it describes bodhicitta as an experiential philosophy and the agent of man-Buddha integration.

An annotated translation of the three texts is attached to this work as textual reference. (Source: Kiyota, Tantric Concept of Bodhicitta, vii)

2 Scholarship

Ito, Kyosen. "On the Concept of bodhicitta in the Vairocanabhisambodhi-tantra." (In Japanese) Journal of Indian and Buddhist Studies 35, no. 2 (1987): 683–85.

ArticlesNo date providedAbout this item

Ito, Kyosen. "On the Concept of bodhicitta in the Vairocanabhisambodhi-tantra." (In Japanese) Journal of Indian and Buddhist Studies 35, no. 2 (1987): 683–85.

Kiyota, Minoru. Tantric Concept of Bodhicitta: A Buddhist Experiential Philosophy (An Exposition based upon the Mahāvairocana-sūtra, Bodhicitta-śāstra and Sokushin-jōbutsu-gi). Madison, WI: South Asian Area Center, University of Wisconsin-Madison, 1982.

Books1982About this item

This work consists of an expository essay on and an anotated translation of three Buddhist Tantric texts: the Mahāvairocana-sūtra composed in India in the 7th century, the Bodhicitta-śāstra composed in China in the 8th century, and the Sokushin-jōbutsu-gi composed in Japan in the 9th century. The purpose is to supplement my previous work, Shingon Buddhism: Theory and Practice (Los Angeles-Tokyo: Buddhist Books International, 1978), the central theme of which was bodhicitta. The present work describes the

doctrinal basis of bodhicitta thought by making reference to the three texts—texts which I consider to indicate the evolution of bodhicitta thought from India and China to Japan. There are, of course, other Buddhist texts dealing with bodhicitta, but the selection was dictated by my desire to examine the doctrinal basis of Shingon's man-Buddha integration theory. Bodhicitta constitutes the agent of this integration.

This work treats bodhicitta thought as a form of an experiential philosophy and describes that philosophy by means of iconographic maṇḍalas. Experiential philosophy in the context in the context of this work means that bodhisattva practice is the norm to cultivate and perfect bodhicitta, the perfection of bodhicitta signaling the realm of man-Buddha integration. Maṇḍalas are employed to describe this type of experiential philosophy and integrating process by visual representation. This work is not a phenomenological study of Buddhist Tantrism or a historical study of the Buddhist Tantric tradition as a whole. It is a doctrinal study based upon an examination of the three texts; it zeros in on bodhicitta; it describes bodhicitta as an experiential philosophy and the agent of man-Buddha integration.

An annotated translation of the three texts is attached to this work as textual reference. (Source: Kiyota, Tantric Concept of Bodhicitta, vii)