Buddha Vairocana, the primordial Buddha
BUDDHA VAIROCANA Buddha Vairocana, the supreme Buddha, is the protector of people born under the sign of the goat and the monkey. "Great sun", "Great light" or the "Resplendent" is the central Buddha of the tantric schools (Tibetan or True Word), as well as of the Chinese and Japanese mahayana schools Tiantai-Tendai and Huayan-Kegon.
Vairocana Buddha is one of the major Buddhas in East Asia. He is one of the five wisdom Buddhas (the dhyani Buddhas) occupying the central place on the cardinal points. In the conception of the five Tathagatas (Buddhas) of Mahayana and Vajrayana, the Vairocana Buddha is at the center and is considered a Primordial Buddha or Adhi Buddha.
The term Tathata in Chinese zhenru, in Japanese shinnyo designates the supreme principle, the other 4 Buddhas of meditation being its emanations (Akshobhya in the east, Amoghasiddhi in the north, Amitabha in the west, Ratnasambhava in the south)
The color of the Vairocana Buddha being white, his mount a lion or a dragon, his element is metal, often depicted making the dharmachakra mudra with his hands, representing the starting of the wheel of dharma, his bodhisattvas are Samantabhadra and Manjushri
In Buddhism, the Dragon is the vehicle of Buddha Vairocana, the white Buddha sitting in the east (or in the center). His throne supported by Dragons probably derives from the Chinese imperial throne. The turquoise dragon is the mount of many protective deities, guardians of treasures and gods of rain and storms. As guardians of treasures, the Sino-Tibetan Dragons are the counterparts of the Indian nagas. The Tibetan term druk (tib.brug) means both “dragon” and “thunder”. Bhutan, a Buddhist kingdom, is called Druk Yul (land of the Dragon). Its inhabitants, the drukpas, take their name from the spiritual lineage drukpa kagyu, originating in Tibet. This lineage was established by the sage Tsangpa Gyare who, having one day observed nine dragons disappearing in the sky near Gyantse, decided to establish the monastery of Ralung. In Tibetan Buddhism, the ascending to heaven of a group of Dragons is an auspicious sign.
Buddha Vairocana is also considered to be the embodiment of the Buddhist concept of Śūnyatā, the principle that "all things are void of intrinsic existence and nature (svabhava)", but can also refer to Buddha's nature teachings and the primordial or void consciousness, as in Dzogchen, Shentong or Chan/Zen.
Buddha Vairocana is often presented as the supreme form (dharmakāya) in the Mahāyāna sutras, particularly the Avataṃsaka sūtra and the Lotus Sūtra. The role of the Vairocana Buddha is explained by the theory of the three bodies (Sanskrit: trikāya, Chinese: Sānshēn), developed by the first Mahayānā schools. According to this theory, three aspects or bodies of the Buddha are identified: • The "body of transformation" (Nirmāṇakāya), the historical body of the Buddha • The "body of rejoicing" (Sambhogakāya), the Buddha as deity, as he appears for example in meditations • The "Buddha body" (Dharmakāya), the Buddha as supreme reality, truth or emptiness
Buddha Vairocana is first introduced in the Brahmajala Sutra: “Now I, Buddha Vairocana, sit on a lotus pedestal; On a thousand flowers around me are a thousand Sakyamuni Buddhas. Each flower supports a hundred million worlds; in each world appears a Sakyamuni Buddha. All sit under a Bodhi tree, all simultaneously attain Buddhahood. All these innumerable Buddhas have the Vairocana as their original body. »
In Sino-Japanese Buddhism, Vairocana Buddha was gradually replaced as an object of reverence by Amitābha, largely due to the growing popularity of Pure Land Buddhism, but Vairocana's legacy lives on at Tōdai Temple -ji with its massive bronze statue, an important Shingon stream of Japanese Vajrayana Buddhism.
The connotation of “light” or “sun” of the name Vairocana suggests a proto-Iranian origin. A Persian influence has also been proposed for Amitabha, another Buddha whose name evokes light. Some aspects of the principal deity of Shintoism, Amaterasu, may have been attributed to him in Japanese folk Buddhism.
The mantra of Buddha Vairocana is:
"Om namo bhagavate sarva durgati parisodhana rajaya tathagatayarhate samyaksambudhaya tadyatha Om sodhane sodhane sarva papam visodhana suddhe visuddhe sarva karmavarana visodhanaye svaha!"
Meaning:
“May all sentient beings have happiness and its causes,
May all sentient beings be free from suffering and its causes,
May all sentient beings never be separated from painless bliss,
May all sentient beings be in equanimity, free from prejudice, attachment and anger."
particularly effective in initiating a purification of the 4 major elements of the physical body, and transforming these elements constitutes a good basis for the culture of success.
So, by reciting this mantra (aloud or mentally) and then using your insight and wordless wisdom to observe the state of calm you produce, one can quickly reach a state of deep meditation.
It is recognized in Shingon Buddhism that if a practitioner recites this mantra with sincere devotion, clarity of mind and correct pronunciation, Vairocana Buddha will place his seal on the practitioner, thus dispelling all illusion and ignorance, and will grant him long life, compassion, peace. of spirit and serenity.
Moreover, as mentioned in the Amoghapasakalparaja Sutra: “Any of the ten bad deeds, the five most serious transgressions and the four serious sins that one has committed in the past will be dissolved. If a sentient being hears this Great Dharani Light Initiation anywhere, 2, 3 or 7 times, all bad (negative) karmas will be completely removed.
"Oṃ! Amogha vairocana, maha-mudra, mani-padma, jvala pravartaya hum!"
“Oh! invincible Vairocana, the Great Seal, the gem in the lotus, the Flame, come out, hum!
About Vairocana Buddha:
“The earth and sand of Light Mantra is the great secret dharma of all Buddhas. The Mantra of Light spreads throughout the world and protects all people, ordained and lay. – Myoe (a Japanese Buddhist monk).