[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Buddhist tantras and tantric exegesis](https://indike.org/pramana/in.bauddha.sanskrit.tantra) › [Performance tantras](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya) › [Mahāvairocanābhisambodhisūtra](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana) › [大毘盧遮那成佛神變加持經 (Śubhakarasiṃha & Yixing 724)](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh) › [The Vairocanabhisambodhi Sutra](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh~en-bdk) › 3.9 # 大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 3.9 The Vairocanābhisaṃbodhi Sutra 3.9 - **Language:** English ### [3.9](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh~en-bdk.3.9) triple thousand great thousand world-system, creating every enjoyment and full enjoyment, and he gives them to the gods of Pure Abode (Śuddhāvāsa) and also enjoys them himself. “Again, the mantras of an illusionist, for example, are able to manifest various gardens, woods, people, and things; the mantras of asuras, for example, produce illusory transformations; worldly magical arts, for example, counteract poison as well as fever and so on; the mantras of the Mātṛs (Mothers) are able to inflict epidemics and pestilences on beings; and mundane magical arts eliminate poisons as well as chills and fever and so on, and can transform a blazing fire, producing refreshing coolness \[in its place\]. “Therefore, good sirs, you should have faith in the potency of the mantras of these phrases of emanation. This potency of mantras does not come from within mantras, nor does it enter beings, nor can it be apprehended in the reciter himself. Good sirs, because of the mantras’ power of empowerment it arises naturally, and there is nothing that is passed over by it because it transcends the three ages and because of the most profound and inconceivable principle of dependent arising. Therefore, good sirs, you should follow and master Dharma-nature, which is inconceivable, and never discontinue the mantra path.” Then the World-honored One dwelled in the samādhi “Treasury of the Purity of Adornments,” the support of power unimpeded throughout the three ages and the support of the inconceivable power of the Tathāgata’s empowerment, whereupon the World-honored One emitted from within samāpatti inexhaustible manifestations of speech in inexhaustible realms. On the basis of the power of the Dharma realm, unequaled power, and the faith-and-understanding of the Perfectly and Fully Awakened One, there flowed forth from a single sound the four stations \[of the letter A\], which pervaded the entire Dharma realm and were coextensive with empty space, and there was nowhere not reached by them. The mantra is: Namaḥ sarvatathāgatebhyo viśvamukhebhyaḥ, sarvathā a ā aṃ aḥ. (Homage to all Tathāgatas in all directions! In every way, a ā aṃ aḥ!) \[140\] As soon as the heart\[-mantra\] of the Perfectly and Fully Awakened One had spread everywhere from this \[mantra\], the vocal gateways of the entire Dharma realm mutually sounded forth from the sound symbolic of the Per- fectly and Fully Awakened One. When the bodhisattvas heard this, having experienced something unprecedented, with wide-open eyes they uttered sublime words and spoke these verses in front of the Omniscient One who is free from torment: “How marvelous is mantra practice, able to endow vast knowledge! If pervaded by it, one becomes a buddha, honored among two- legged beings. Therefore one should strive energetically with regard to the essence of the buddhas’ speech And always perform uninterrupted practice, purifying the mind and free from self.” Then the Bhagavān further spoke these Dharma-phrases: “He who would attain accomplishment in the heart\[-mantras\] of the Perfectly and Fully Awakened One Should, in a park, a monastery, or inside a cave, Or anywhere delightful to the mind, observe the bodhi-mind Until he reaches the first abode of repose, without engendering a doubting mind. He takes any one of the heart\[-mantras A, Ā, Aṃ, or Aḥ\], places that heart\[-mantra\] on his heart, And realizes the state of utter purity, unsullied, stable, unmoving, Nondifferentiating like a mirror, and very subtle in its manifestation. If he always meditates, practices, and intercorresponds \[with the deity\], Then his own deity and the image of his own person will both appear \[as one\]. As for the second base of the Perfectly Awakened One, in a mirror\[like\] maṇḍala (circle), On a seat of the great king of lotus flowers \[the Buddha\] dwells deeply absorbed in samādhi, Wearing a crown of hair done in a topknot and surrounded by immeasurable light; He is free from false attachment and \[false\] differentiation and is originally quiescent, like empty space. Meditating on this, \[the practitioner\] recites with his mind concentrated, And for one month he cultivates mental equipoise, reciting a full one lakṣa \[times\]. These are the rules for reciting mantras during the first month. Next, in the second month, he offers up unguent, flowers, and so on, Thereby bringing benefit to various kinds of beings, And then during another \[third\] month he renounces all profit, At which time he is able to meditate freely in \[a state of\] yoga. He wishes all to be without obstruction and \[he wishes\] to make living beings happy; He desires to accomplish the perfect result extolled by the Tathāgatas And to fulfill the many wishes of all sentient beings. In accord with reason and without any obscuration, he engenders this notion: ‘May the sufferings of animals devouring each other be forever removed! May the realms of \[hungry\] ghosts be always all filled with food and drink! The experiences of suffering and the various torments of those in hell— I wish them to be quickly eliminated through my merit.’ And repeatedly thinking in his mind of other immeasurable gateways, He generates vast compassion, and with the threefold statement of empowerment - [Previous: 3.8](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh~en-bdk.3.8) - [Next: 3.13](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh~en-bdk.3.13) - [Up: 3](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh~en-bdk.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh~en-mt.3.9) — English, machine translation ## Linked texts (1) - [大毘盧遮那成佛神變加持經 (Śubhakarasiṃha & Yixing 724)](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.3.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh~en-bdk.3.9](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh~en-bdk.3.9) · Pramāṇa