The Chinese text is based on a manuscript recovered from the belongings of the pilgrim Wuxing 無行 (d.674), which, as with many tantras, is said to have been a condensed version (laghutantra 略本) abridged from a lengthy original (mūlatantra 廣本) of 100,000 verses 迦陀.
An ambitious attempt at reconstructing the Sanskrit was made by Jiun 慈雲 (1718-1804), who made use of citations in the principal Chinese commentary, the Darijingshu 大日経疏 [T.1796]. This exhaustive and accessible commentary, along with a well-maintained ritual tradition, have contributed greatly to the text's continuing importance in the Japanese esoteric schools. By contrast, it seems to have attracted little attention in Tibet, where it was translated no later than the early ninth century by Śīlendrabodhi and dPal-brtegs. Lucid and generous commentaries by the eighth-century pandit Buddhaguhya 佛密 (Sangs-rgyas-gsang-ba), such as the Vairocana-abhisambodhitantrapiṇḍartha (To.2662, P.3486), were also translated into Tibetan. For scholastics such as mKhas-grub-rje 智法祖師 (1385-1438) the text's most noteworthy feature is its advocacy of a yoga without semiosis (animittayoga 無相三昧, mtshan ma med pa'i rnal byor), a practice which qualifies its preeminent rank among the cārya 行 tantras in the Tibetan classification. The sequence of chapters in the Chinese and Tibetan editions differs slightly, suggesting that in later times chapters were reordered in accordance with exegetical tradition. Correspondences between chapter numbers are as follows: 1-5:1-5, 6+7:6, 8-12:10-14, 13:16, 14:15, 15-26:17-28, 27+31:29, 28-30:7-9. The seventh fascicle of the Chinese version is a ritualisation of the entire text, apparently composed later than the preceding chapters and circulated as a separate work in India. This short ritual text, the Mahāvairocana-abhisaṃbodhisambaddhapūjāvidhi, was also translated by Vajrabodhi 金剛智 as the Abridged Recitation Sūtra 要略念誦經 [T.849]. For a preliminary English translation of the whole text, see Chikyo Yamamoto, Mahāvairocanasūtra, Satapiṭaka series 359, 1990.
[Dictionary References] [Credit] isinclair(entry) Trang tra cứu Liên Phật Hội - Từ điển Hán Anh.">
The Chinese text is based on a manuscript recovered from the belongings of the pilgrim Wuxing 無行 (d.674), which, as with many tantras, is said to have been a condensed version (laghutantra 略本) abridged from a lengthy original (mūlatantra 廣本) of 100,000 verses 迦陀.
An ambitious attempt at reconstructing the Sanskrit was made by Jiun 慈雲 (1718-1804), who made use of citations in the principal Chinese commentary, the Darijingshu 大日経疏 [T.1796]. This exhaustive and accessible commentary, along with a well-maintained ritual tradition, have contributed greatly to the text's continuing importance in the Japanese esoteric schools. By contrast, it seems to have attracted little attention in Tibet, where it was translated no later than the early ninth century by Śīlendrabodhi and dPal-brtegs. Lucid and generous commentaries by the eighth-century pandit Buddhaguhya 佛密 (Sangs-rgyas-gsang-ba), such as the Vairocana-abhisambodhitantrapiṇḍartha (To.2662, P.3486), were also translated into Tibetan. For scholastics such as mKhas-grub-rje 智法祖師 (1385-1438) the text's most noteworthy feature is its advocacy of a yoga without semiosis (animittayoga 無相三昧, mtshan ma med pa'i rnal byor), a practice which qualifies its preeminent rank among the cārya 行 tantras in the Tibetan classification. The sequence of chapters in the Chinese and Tibetan editions differs slightly, suggesting that in later times chapters were reordered in accordance with exegetical tradition. Correspondences between chapter numbers are as follows: 1-5:1-5, 6+7:6, 8-12:10-14, 13:16, 14:15, 15-26:17-28, 27+31:29, 28-30:7-9. The seventh fascicle of the Chinese version is a ritualisation of the entire text, apparently composed later than the preceding chapters and circulated as a separate work in India. This short ritual text, the Mahāvairocana-abhisaṃbodhisambaddhapūjāvidhi, was also translated by Vajrabodhi 金剛智 as the Abridged Recitation Sūtra 要略念誦經 [T.849]. For a preliminary English translation of the whole text, see Chikyo Yamamoto, Mahāvairocanasūtra, Satapiṭaka series 359, 1990.
[Dictionary References] [Credit] isinclair(entry) Trang tra cứu Liên Phật Hội - Từ điển Hán Anh." />
The Chinese text is based on a manuscript recovered from the belongings of the pilgrim Wuxing 無行 (d.674), which, as with many tantras, is said to have been a condensed version (laghutantra 略本) abridged from a lengthy original (mūlatantra 廣本) of 100,000 verses 迦陀.
An ambitious attempt at reconstructing the Sanskrit was made by Jiun 慈雲 (1718-1804), who made use of citations in the principal Chinese commentary, the Darijingshu 大日経疏 [T.1796]. This exhaustive and accessible commentary, along with a well-maintained ritual tradition, have contributed greatly to the text's continuing importance in the Japanese esoteric schools. By contrast, it seems to have attracted little attention in Tibet, where it was translated no later than the early ninth century by Śīlendrabodhi and dPal-brtegs. Lucid and generous commentaries by the eighth-century pandit Buddhaguhya 佛密 (Sangs-rgyas-gsang-ba), such as the Vairocana-abhisambodhitantrapiṇḍartha (To.2662, P.3486), were also translated into Tibetan. For scholastics such as mKhas-grub-rje 智法祖師 (1385-1438) the text's most noteworthy feature is its advocacy of a yoga without semiosis (animittayoga 無相三昧, mtshan ma med pa'i rnal byor), a practice which qualifies its preeminent rank among the cārya 行 tantras in the Tibetan classification. The sequence of chapters in the Chinese and Tibetan editions differs slightly, suggesting that in later times chapters were reordered in accordance with exegetical tradition. Correspondences between chapter numbers are as follows: 1-5:1-5, 6+7:6, 8-12:10-14, 13:16, 14:15, 15-26:17-28, 27+31:29, 28-30:7-9. The seventh fascicle of the Chinese version is a ritualisation of the entire text, apparently composed later than the preceding chapters and circulated as a separate work in India. This short ritual text, the Mahāvairocana-abhisaṃbodhisambaddhapūjāvidhi, was also translated by Vajrabodhi 金剛智 as the Abridged Recitation Sūtra 要略念誦經 [T.849]. For a preliminary English translation of the whole text, see Chikyo Yamamoto, Mahāvairocanasūtra, Satapiṭaka series 359, 1990.
[Dictionary References] [Credit] isinclair(entry) Trang tra cứu Liên Phật Hội - Từ điển Hán Anh."/>
Cuộc đời là một tiến trình học hỏi từ lúc ta sinh ra cho đến chết đi. (The whole of life, from the moment you are born to the moment you die, is a process of learning. )Jiddu Krishnamurti
Nay vui, đời sau vui, làm phước, hai đời vui.Kinh Pháp Cú (Kệ số 16)
Người cầu đạo ví như kẻ mặc áo bằng cỏ khô, khi lửa đến gần phải lo tránh. Người học đạo thấy sự tham dục phải lo tránh xa.Kinh Bốn mươi hai chương
Hoàn cảnh không quyết định nơi bạn đi đến mà chỉ xác định nơi bạn khởi đầu. (Your present circumstances don't determine where you can go; they merely determine where you start.)Nido Qubein
Kẻ bi quan than phiền về hướng gió, người lạc quan chờ đợi gió đổi chiều, còn người thực tế thì điều chỉnh cánh buồm. (The pessimist complains about the wind; the optimist expects it to change; the realist adjusts the sails.)William Arthur Ward
Niềm vui cao cả nhất là niềm vui của sự học hỏi. (The noblest pleasure is the joy of understanding.)Leonardo da Vinci
Sự nguy hại của nóng giận còn hơn cả lửa dữ. Kinh Lời dạy cuối cùng
Dễ thay thấy lỗi người, lỗi mình thấy mới khó.Kinh Pháp cú (Kệ số 252)
Ai bác bỏ đời sau, không ác nào không làm.Kinh Pháp cú (Kệ số 176)
Người ta có hai cách để học hỏi. Một là đọc sách và hai là gần gũi với những người khôn ngoan hơn mình. (A man only learns in two ways, one by reading, and the other by association with smarter people.)Will Rogers
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