| Vairocana | |
|---|---|
 A medieval Japanese painting of Vairocana of the Vajradhātu Maṇḍala forming the wisdom-fist mudra. | |
| Sanskrit | वैरोचन Vairocana |
| Burmese | ဝေရောစန |
| Chinese | 大日如來 Jyutping: Daai6 Jat6 Jyu4 Loi4 Pinyin: Dà Rì Rú Lái 毘盧遮那佛 Jyutping: Bei2 Lou4 Ze1 Naa5 Fat6 Pinyin: Pí Lú Zhē Nà Fó |
| Japanese | 大日如来 romaji:Dainichi Nyorai 毘盧遮那仏 romaji:Birushana Butsu |
| Korean | 비로자나불 毘盧遮那佛 RR:Birojana Bul |
| Mongolian | ᠮᠠᠰᠢᠳᠠ ᠭᠡᠢᠢᠭᠦᠯᠦᠨ ᠵᠣᠬᠢᠶᠠᠭᠴᠢ Машид гийгүүлэн зохиогч Masida geyigülün zohiyaghci ᠪᠢᠷᠦᠵᠠᠨ ᠠ᠂ ᠮᠠᠰᠢᠳᠠ ᠭᠡᠢᠢᠭᠦᠯᠦᠨ ᠵᠣᠬᠢᠶᠠᠭᠴᠢ᠂ ᠭᠡᠭᠡᠭᠡᠨ ᠭᠡᠷᠡᠯᠲᠦ Бярузана, Машид Гийгүүлэн Зохиогч, Гэгээн Гэрэлт Biruzana, Masida Geyigülün Zohiyaghci, Gegegen Gereltü |
| Thai | พระไวโรจนพุทธะ RTGS:Phra wịrocana phuthṭha |
| Tibetan | རྣམ་པར་སྣང་མཛད་ Wylie: rnam par snang mdzad THL: Nampar Nangdze |
| Vietnamese | Đại Nhật Như Lai 大日如來 Tỳ Lư Xá Na 毘盧遮那 Tỳ Lô Giá Na Phật 毗盧遮那佛 |
| Information | |
| Venerated by | Mahayana,Vajrayana |
| Attributes | Śūnyatā |
.svg) Buddhism portal | |
Vairocana ("The Sun", "Solar" or "Shining" inSanskrit[1]), also known asMahāvairocana (Great Sun), is a majorBuddha fromMahayana andVajrayana Buddhism. He is often compared to the Sun, because both bestow their light impartially upon all beings. However, unlike the Sun, whose light can be blocked, and which disappears at night, Vairocana's light is omnipresent, impossible to block, and shines eternally. Hence, he is called the "Great Sun".[2] InEast Asian Buddhism, Vairocana is called "大日如來" (Great SunThus Come One) or "毘盧遮那佛" (Vairocana Buddha).
InMahayana andVajrayana Buddhism, Vairocana is theDharma-Body of all Buddhas (Dharma-Body is the true body of all Buddhas, equivalent to theUltimate Reality), which is formless, omnipresent, self-existent, eternal, indestructible, unable to be defiled, and is the source of all manifestations.[3][4][5][6][7] The historicalGautama Buddha is one of theemanation bodies of Vairocana Buddha.[8][9]
According to theThree-Bodies teaching, every Buddha has three types of bodies,[10][11] which are:
InMahayana Sutras, the name Vairocana can refer to both the Dharma-Body and Enjoyment-Body of Vairocana, while inVajrayana, Vairocana represents the Dharma-Body which is identical toDharma Realm, and sometimes the Dharma-Body and Enjoyment-Body of Vairocana are undifferentiated, Mahāvairocana is considered to be aCosmic Buddha whose body is the entire universe.[12]
| Three Types of Bodies | Mahayana | Vajrayana | |
|---|---|---|---|
| Dharma Body | Vairocana | Vairocana | Vairocana |
| Enjoyment Body | Vairocana | Vairocana | |
| Emanation Body | Sakyamuni Buddha | Sakyamuni Buddha | Sakyamuni Buddha |
Among theFive Buddhas of the Five Directions, Vairocana is the central figure, symbolizing both the source and destination of all the other four.
| Five Directions | East | West | South | North | Center |
|---|---|---|---|---|---|
| Five Buddhas | Aksobhya Buddha | Amitabha Buddha | Ratna-sambhava Buddha | Amogha-siddhi Buddha | Vairocana Buddha |
| Five Families | Vajra Family | Padma (Lotus) Family | Ratna (Jewel) Family | Karma Family | Buddha Family |
| Five Elements | Water (Blue) | Fire (Red) | Earth (Yellow) | Wind (Green) | Space (White) |
| Five Wisdoms | Grand Round Mirror Wisdom (大圓鏡智) | Miraculous Observing Wisdom (妙觀察智) | Equality Wisdom (平等性智) | Achievement of actions Wisdom (成所作智) | Dharm Realm's body and nature Wisdom (法界體性智) |
| Five Wisdom Kings | Trailokyavijaya | Yamantaka | Kuṇḍali | Vajrayakṣa | Acala |
Vairocana is not to be confused with VairocanaMahabali, son of theasuraVirochana, a character in theYoga Vasistha. Vairocana Buddha is also not to be confused with another Buddha that appears in some Mahayana sources called "Rocana".
 Vajra Realm Vairocana | Vairocana fromVajra Realm Mandala is calledVajra Realm Vairocana (金剛界大日如來), depicted as sitting inlotus position while making theWisdom-FistMudra (智拳印) with both hands. This form of Vairocana, as well asWomb Realm Vairocana, are widely seen in Japanese and Korean Buddhism. |
 Womb Realm Vairocana | Vairocana fromWomb Realm Mandala is calledWomb Realm Vairocana (胎藏界大日如來), sitting inlotus position with theDharma Realm Dhyana Mudra (法界定印). |
 Vairocana with Vairocana Mudra | Vairocana Buddha withVairocana Mudra (毗盧印) is a commonly seen manifestation of Vairocana inChinese Buddhism. |
 Omniscient Vairocana | Omniscient Vairocana (Sanskrit: Sarvavid Vairocana) is a supreme manifestation of Vairocana seen in TibetanThangkas and some ancient Chinese temples. This form of Vairocana has four heads, sitting in lotus position withDharma Realm Dhyana Mudra. |
 Vairocana with Dharma-Wheel Mudra | Vairocana withDharma-Wheel Mudra (Sanskrit: Dharma-chakra Mudra) is a form of Vairocana often seen in Nepalese and Tibetan Buddhist artworks. |
 Immovable Wisdom King | Immovable Wisdom King (Sanskrit: Acala Vidyā-Rāja) is a wrathful form of Vairocana. "Immovable" refers toTrue Thusness which is eternally changeless while manifesting all phenomena of the universe. |
 Vairocana's cosmic form | Artworks demonstrating Vairocana's cosmic form or Dharma-Body can be found in some ancient Chinese temples. Some of these artworks display Vairocana's cosmic form as a multi-layered complex, forming afractal-like structure to demonstrate the cosmology of wholeness taught byAvatamsaka Sutra. |
Vairocana ("Radiance" or "The Illuminator") is introduced in theBrahmajāla Sūtra (traditional Chinese: 梵網經; pinyin: Fànwǎng jīng), which states:
Now, I, Vairocana Buddha am sitting atop a lotus pedestal; On a thousand flowers surrounding me are a thousand Shakyamuni Buddhas. Each flower supports a thousand million worlds or Great Trichiliocosm; in each world a Shakyamuni Buddha appears. All are seated beneath aBodhi-tree, all simultaneously attainBuddhahood. All these innumerable Buddhas have Vairocana as their original body.[13]
In theBuddhāvataṃsaka Sūtra, Vairocana is described as having attained enlightenment immeasurableeons ago and residing in a world purified by him while he was abodhisattva. He also presides over an assembly of countless otherbodhisattvas.[14] TheBuddhāvataṃsaka also sees Vairocana as a supreme cosmic Buddha who contains all world systems within his all-encompassing cosmic body.[15] TheAvatamsaka sutra also states that the wisdom of the Buddha (theTathagata) is present everywhere in the universe, indeed, it is present within every living being. Thus, the sutra states (in chapter 32,Manifestation of the Tathagata):
Son of Buddha, the wisdom of Tathagata is present everywhere. Why? Son of Buddha, in the class of living beings there is no place where the wisdom of Tathagata is not present. Why is it that? The wisdom of Tathagata is not established due to grasping the discrimination/consciousness, because the omniscient wisdom, the self-existent wisdom and the non-obstructed wisdom perfectly appear in total disconnection with discrimination.[16]
According to Paul Williams, the Buddha "is said or implied at various places in this vast and heterogeneous sutra to be the universe itself, to be the same as 'absence of intrinsic existence' or emptiness, and to be the Buddha's all-pervadingomniscient awareness."[17] The very body of Vairocana is also seen as a reflection of the whole universe:
The body of [Vairocana] Buddha is inconceivable. In his body are all sorts of lands of sentient beings. Even in a single pore are countless, immeasurable vast oceans.[18]
According to theBuddhāvataṃsaka Sūtra, the whole universe is a vast pure buddha-field which has been purified by Vairocana. This is the view of Pure Land which is found in the Chinese Huayan tradition.[19] According to this view, our world is just one small part of this universal Pure Land which is named: "Ocean of worlds, whose surface and inside are decorated with an arrangement of flowers" (Sanskrit:Kusumatalagarbha-vyūhālamkāra-lokadhātusamudra).[20] It is also called the "Lotus Treasury World" (Chinese:華蔵世界, Skt.Padmagarbha-lokadhātu), since it is an array of billions of buddha-lands (Skt. buddhakṣetra) located in a massive lotus flower shape.[citation needed]
In the cosmology of theAvatamsaka sutra, ourUniverse is just one of the immeasurable number of universes in aMultiverse called "Ocean of worlds, whose surface and inside are decorated with an arrangement of flowers" (Kusumatalagarbha-vyuhalamkara-lokadhatu-samudra).[21] TheAvatamsaka states that this entire cosmos has been purified by the Buddha Vairocana through his bodhisattva practices for countless aeons, after having met countless Buddhas. The sutra also states that our world is in Vairocana'sbuddhafield.[22] Vairocana is closely associated with Shakyamuni Buddha, in some cases he is even identified with him in theAvatamsaka Sutra.[23] Huayan generally sees Shakyamuni as an emanation body (nirmanakaya) from the ultimate Buddha Vairocana ("The Illuminator").[24]
In theŚūraṅgama mantra (Chinese:楞嚴咒;pinyin:Léngyán Zhòu) taught in theŚūraṅgama sutra (Chinese:楞嚴經; pinyin:Léngyán Jīng), an especially influentialdharani in theChinese Chan tradition, Vairocana is mentioned to be the host of the Buddha Division in the centre, one of the five major divisions which dispels the vast demon armies of the five directions.[25]
Vairocana is the central Buddha of numerous esoteric sutras (sometimes also calledtantras), and he appears in sutras like theVairocanābhisaṃbodhi Sūtra (Vairocana’s Awakening), theVajrasekhara Sutra (Vajra Peak) and theTattvasaṃgraha Tantra (Summation of Essential Principles).
Helen Hardacre, writing on theMahavairocana Tantra, comments that Mahavairocana's virtues are deemed to be immanently universal within all beings: "The principle doctrine of theDainichikyo is that all the virtues of Dainichi (Mahāvairocana) are inherent in us and in all sentient beings."[26]
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In theBuddhāvataṃsakasūtra,Śākyamuni Buddha is a magical emanation (nirmāṇakāya) of the cosmic Buddha Vairocana.[17] Vairocana is certainly seen as a more cosmic and transcendent existence of Śākyamuni, who came to be seen as Vairochana's earthly manifestation.[14] Similarly, theBrahmajala Sutra also states that Śākyamuni was originally named Vairocana, regarding the former as a physical incarnation (nirmāṇakāya) of the latter.[14]
Vairocana is also mentioned as an epithet of Śākyamuni Buddha in theSamantabhadra Meditation Sutra (part of theThreefold Lotus Sutra).[27] Thus, inTiantai andTendai, Vairocana is seen as synonymous with the Original Buddha of theLotus Sutra's 16th chapter. TheSamantabhadra Meditation Sutra states:
Śākyamuni is called Vairocana, who pervades all places. This Buddha’s abode is called Eternally Quiescent Light: a place which is comprised of the Pāramitā of Permanence (nitya-pāramitā); a place which is established on the Pāramitā of Self (ātma-pāramitā); a place [where] the Pāramitā of Purity (śuddha-pāramitā) extinguishes the characteristics of existence; a place [where] the Pāramitā of Bliss (sukha-pāramitā)[leads to] the non-abiding of the characteristics of body and mind. It is a place [wherein] the existence or non-existence of the characteristics of all dharmas is not perceived. It is like the quiescence of liberation (i.e. nirvāṇa) and the culmination of the Prajñā Pāramitā because the phenomena (rūpa) there are permanently abiding dharmas; in like manner, you should contemplate the Buddhas of the ten directions.[28]
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Vairocana is theOriginal Buddha (本佛 běnfó, Jp. honbutsu) in the Chinese Buddhist schools ofTiantai,Huayan andChinese Esoteric Buddhism, as well as in the Japanese traditions ofKegon,Shingon andTendai. In Huayan Buddhism, the entire universe is seen as the very body of Vairocana, who is seen as a supreme cosmic reality. Vairocana is infinite, his influence and light is limitless, pervading the entire universe.[29] Furthermore, Vairocana is really the ultimate principle (li), theDharmakaya,Suchness and "the substance underlying phenomenal reality".[30] However, while Vairocana as ultimate principle is eternal, it also transforms and changes according to the needs and conditions of sentient beings. Furthermore, Vairocana is empty, interdependent and interfused with all phenomena in the universe.[30] Thus, Vairocana is both immanent (due to its dependent and interfused character) and transcendent (as the immutable basis of all things).[31]
According toFazang, while the nirmanakaya Shakyamuni taught the otherMahayana sutras, Vairocana teaches theAvatamsaka Sutra through his ten bodies which are: the All-Beings Body, the Lands Body, the Karma Body, the Śrāvakas Body, the Pratyekabuddha Body, the Bodhisattvas Body, the Tathāgatas Body, the Wisdom Body, the Dharma Body, and the Space Body.[32] Fazang sees these ten bodies as encompassing all phenomena (animate and inanimate) in the "three realms", i.e. the entire universe.[33]
InChinese andJapanese Buddhism, Vairocana was gradually superseded as an object of reverence by the popularity ofAmitābha, due in large part to the increasing popularity ofPure Land Buddhism, but veneration of Vairocana still remains popular among adherents and remains a central object of devotion inTendai,Shingon, and theHuayan schools.
During the initial stages of his mission in Japan, the Catholic missionaryFrancis Xavier was welcomed by the Shingon monks since he usedDainichi, the Japanese name for Vairocana, to designate theChristian God. As Xavier learned more about the religious nuances of the word, he substituted the termDeusu, which he derived from the Latin and PortugueseDeus.[34][35]
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The Shingon monk Dohan regarded the two great Buddhas,Amitābha and Vairocana, as one and the sameDharmakāya Buddha and as the true nature at the core of all beings and phenomena. There are several realizations that can accrue to the Shingon practitioner of which Dohan speaks in this connection, as James Sanford points out:
[T]here is the realization thatAmida is the Dharmakaya Buddha, Vairocana; then there is the realization that Amida as Vairocana is eternally manifest within this universe of time and space; and finally there is the innermost realization that Amida is the true nature, material and spiritual, of all beings, that he is 'the omnivalent wisdom-body, that he is the unborn, unmanifest, unchanging reality that rests quietly at the core of all phenomena".[36]
The identification of Vairocana with Amitābha can also be seen in the Huayan school. During the Qing dynasty, Huayan figures likePeng Shaosheng (1740–1796) also equated Amitābha Buddha with Vairocana.[37] According to Peng, Vairocana and Amitabha are actually the same Buddha, Amitabha's pure land ofSukhavati is the same as Vairocana Buddha's Lotus Treasury World.[38] Peng saw the Huayan principle of the interpenetration of principle and phenomena as indicating that these Buddhas and their pure lands were mutually interfused and non-dual with all worlds in the universe.[38]
Numerousmantras,seed syllables anddhāraṇī are associated with Vairocana Buddha.
A common basic mantra is the following:[39]
Oṃ Vairocana Vaṃ
A popular mantra associated with Vairocana in both the Chinese Buddhist and Japanese Buddhist traditions is theMantra of Light (光明真言,pinyin:guāngmíng zhēnyán,rōmaji:kōmyō shingon;Sanskrit:prabhāsa-mantra), alternatively (毗盧遮那如來所說不空大灌頂光真言,pinyin:pílúzhēnà rúlái ruǒshuō bukōng dà guàndǐng guāng zhēnyán).
In Chinese Buddhism, one primary usage of the mantra since theSong dynasty has been in regular ritual services carried out by monastics. For instance, an early reference to the mantra is found in theLebang wenlei (樂邦文類) byZongxiao 's (1151–1214), which discusses how theTiantai monk Zhiyuan 智圓 (976–1022) in theSong Dynasty (960 - 1279) used the mantra on sand to attempt to save his deceased mother.[40] Another key example of the mantra's employment in Chinese Buddhism is found in the manualBaizhang qinggui zhengyi ji (百丈清規證義記; lit: "Baizhang’s Pure Rules for Large Chan Monasteries with Orthodox Commentary"), which is a summary of general mainstream monasticvinaya rules in Chinese Buddhist temples within China compiled during the lateQing dynasty (1644 - 1912).[41][42] In the subsection detailing the ritual for celebratingŚākyamuni Buddha's Birthday (釋迦佛誕;ShìjiāFó dàn), the manual states that the ritual's participants should chant the Mantra of Light seven times in front of a statue of the infant Buddha before bathing the statue of the Buddha with water (浴佛Yùfó).[41]
Most notably, the mantra is commonly used during theShuilu Fahui ceremony (水陸法會),[43][44] an elaborate, multi-day ritual that was first compiled during theNorthern and Southern dynasties period and subsequently further extended during theSong,Ming andQing dynasties.[44][45] During theShuilu Fahui ceremony, all enlightened and unenlightened beings insaṃsāra are invoked and invited to attend and partake in the physical and spiritual nourishment provided. In the most widely used version of the liturgy for the ceremony, theShuilu fahui yigui ben (水陸儀軌會本), the Mantra of Light is recited seven times in succession by the officiating monastics while setting up the inner altar during a specific subsection where Vairocana is invoked into the ritual space.[46] Today, the mantra and the liturgy remains in use duringShuilu Fahui ceremonies, which continues to be one of the most popular Chinese Buddhist rituals in contemporary times.[47][45]
In addition, the mantra is also traditionally grouped as one of the "Four Great Blessings" (四大祝延) or "Praises of Blessings" (祝延讚), which is a quartet of mantras and prayers consisting of the Mantra of Light, the "Oṃ maṇi padme hūm̐" mantra, theDhāraṇī of the Holy Tathāgata of Immeasurable Lifespan, King of Determined Radiance as well as a prayer for the health and longevity of the emperor (which has been updated in modern times to pray for the people instead). When considered within this grouping, the Mantra of Light is usually referred to by its first few syllables "Ong Amujia" (唵 阿穆伽), and its transliteration in most common Chinese liturgical texts such as theChanmen Risong (禪門日誦; lit: "Daily Recitations of theChan Gate") and theFomen Bibei (佛門必備, lit: "Essentials of the Buddhist Gate") is transliteration version 3 in the Mantra section above, with only minor differences between texts. In modern times, the "Four Great Blessings", inclusive of the Mantra of Light, continue to be recited by monastics during events such as theBuddha's birthday and during retreats.
InJapan, the mantra was introduced byKukai, who brought over a copy of Amoghavajra's sutra from China in the 9th century, although there are no records that he ever utilized it in tantric practices.[48] Records show gradually increasing use in theHeian Period (794–1185). Some of the earliest reports of the regular use of the mantra come from 10th centuryTendai societies onMount Hiei, specifically that of the Twenty-Five Samādhi Assembly (二十五三昧会;Nijūgo zanmai e), which included the monkGenshin and focused on birth inAmitābha's pure land.[49]
In the 13th century, the Mantra of Light was widely popularized by the monkMyōe (1173–1232),[48] and later byShingon monksEison andNinshō in their ministries.[50]Myōe famously taught the Mantra of Light as a way to purify bad karma and to achieve birth inSukhavati (or otherpure lands if one wished), seeing it as an alternative to thenembutsu.[51] He even wrote a work on it,Recommending Faith in the Sand of the Mantra of Light (光明真言土砂勸信記;Kōmyō shingon dosha kanjinki).[52] He recommended the mantra widely to his followers, especially to laypersons. Eison (1201–1290) is known for convening "Mantra of Light Assemblies" atSaidaiji, which were joined by male and female monastics and laypersons who took theeight precepts for seven days and recited the Mantra of Light.[49] Both the Mantra and thenembutsu were often incorporated by medieval Buddhists at one time or another, often in the same service. A common practice for the Mantra of Light was to sprinkle pure sand, blessed with this mantra, on the body of a deceased person or their tomb, based on teachings expounded in the Sutra. The belief was that a person who had accumulated much bad karma, and possible rebirth inHell would be immediately freed and allowed a favorable rebirth into thePure Land of Amitabha Buddha. This practice is known asdosha-kaji (土砂加持) in Japanese.
Today, the mantra remains one of the most popular mantras inShingon Buddhism and is also used inTendai,Zen andKegon liturgy.
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Five syllable mantras (Japanese:goji shingon) symbolize how all things in the universe (here:the five elements) are modes and emanations of Vairocana. One such mantra which is used in theShingon school is:[56][52]
aḥ vi ra hūṃ khaṃ
Each syllable is correlated with earth, water, fire, air, space respectively, while Vairocana is the sixth element - consciousness (vijñana). In theMahavairocana sutra the mantra appears as: Namaḥ samanta-buddhānām a vi ra hūṃ khaṃ. According to East Asianmantrayana writers likeKakuban, this mantra can lead to enlightenment.[52] According to translator Dale A. Todaro, the mantra's syllables have numerous symbolic correlations aside from the five elements, including: "the Five Buddhas (Mahavairocana, Aksobhya, Ratnasambhava, Amitabha, and Amoghasiddhi respectively); the five colors yellow, white, red, black, and blue; five organs (liver, lungs, heart, kidneys, spleen); five Chinese elements (wood, metal, fire, water, earth); and so on."[52]
A slightly longer variation of this mantra, also found in Shingon is:[57]
Oṃ a vi ra hūṃ khaṃ vajra dhātu vaṃ
This version includes another mantra associated with theVajra Realm Mandala.There is another five element mantra of Vairocana, which is:[49][58][52]
A vaṃ raṃ haṃ khaṃ
An alternate version sometimes appears with a Buddha vandana (homage) as follows:[59][60]
Namaḥ samanta-buddhānām A vaṃ raṃ haṃ khaṃ
"A" is theseed syllable mantra (bījamantra) of Vairocana in theGarbhadhatu mandala, while "Vaṃ" is the seed syllable of Vairocana in the Vajradhātu mandala. Thus, this five element mantra contains both main seed syllables of Vairocana in theEast Asian Esoteric tradition. Furthermore, these two seed syllables are sometimes combined into one mantra: "A-Vaṃ".[49][58]
A longer dharani associated with Vairocana is theSarvadurgatiparishodana dharani (Complete removal of all unfortunate rebirths), also known as Kunrig mantra inTibetan Buddhism. This dharani is found in theSarvadurgatiparishodana tantra which depicts Vairocana at the center of a mandala surrounded by theother four tathagatas.[61]
The dharani is as follows:[62][63]
OṂ namo bhagavate sarva durgati pariśodhana rājāya tathāgatāyārhate samyaksambudhāya tadyathā
OṂ śodhane śodhane sarva pāpam viśodhani śuddhe viśuddhe sarvakarmāvarana viśodhani svāhā![64]
The massive size and brilliance of Vairocana statues serve as a reminder that all conditioned existence is empty and without a permanent identity, whereas the Dharmakāya is universal and beyond concepts.
TheSpring Temple Buddha ofLushan County, Henan, China, depicts Vairocana. With a height of 126 meters, it is the second tallest statue in the world (seelist of tallest statues).[citation needed]
TheDaibutsu in theTōdai-ji inNara, Japan, is the largest bronze image of Vairocana in the world.
The larger of theBuddhas of Bamiyan inAfghanistan that were destroyed by the Taliban was also a depiction of Vairocana.
InJava, Indonesia, the ninth-centuryMendut temple nearBorobudur inMagelang was dedicated to the Dhyani Buddha Vairocana. Built by theShailendra dynasty, the temple featured a three-meter tall stone statue of Vairocana, seated and performing thedharmachakra mudrā. The statue is flanked with statues of the bodhisattvasAvalokiteśvara andVajrapani.
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