{"product_id":"enlightenment-of-vairocana-ide350","title":"The Enlightenment of Vairocana","description":"\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Specification\u003c\/h2\u003e\u003ctable\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eItem Code:\u003c\/td\u003e \u003ctd\u003eIDE350\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eAuthor:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/it\/book-author\/alex%20wayman%20r%20tajima\" class=\"underlined\" title=\"Alex Wayman\u0026amp; R. Tajima\"\u003eAlex Wayman\u0026amp; R. Tajima\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePublisher:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/it\/book-publisher\/motilal%20banarsidass%20publishers%20pvt%20ltd\" class=\"underlined\" title=\"MOTILAL BANARSIDASS PUBLISHERS PVT. LTD.\"\u003eMOTILAL BANARSIDASS PUBLISHERS PVT. LTD.\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eLanguage:\u003c\/td\u003e \u003ctd\u003eEnglish\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eEdition:\u003c\/td\u003e \u003ctd\u003e1998\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eISBN:\u003c\/td\u003e \u003ctd\u003e8120806409\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePages:\u003c\/td\u003e \u003ctd\u003e398\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eCover:\u003c\/td\u003e \u003ctd\u003eHardcover\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eOther Details\u003c\/td\u003e \u003ctd rel=\"product-dimensions\"\u003e8.8\" X 5.8\"\u003c\/td\u003e \u003c\/tr\u003e \u003c\/table\u003e\u003cbr\u003e\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Description\u003c\/h2\u003e\u003cdiv class=\"product-details-description\" style=\"max-height: 63rem; overflow-y: auto;\"\u003e\n\u003cb\u003eFrom the Jacket:\u003c\/b\u003e\u003cp\u003e The title \u003ci\u003eThe Enlightenment of Vairocana\u003c\/i\u003e is a covering for two boos that study a famous Buddhist scripture with given \u003ca href=\"\/it\/book\/Hindu\/sanskrit\"\u003eSanskrit\u003c\/a\u003e titles of \u003ci\u003eVairocanabhisambodhitantra\u003c\/i\u003e or \u003ci\u003eMahavairocanasutra.\u003c\/i\u003e The first book, by Alex Wayman, translates the second chapter, which contains the body \u003ca href=\"\/it\/mandala.htm\"\u003emandala\u003c\/a\u003e of Vairocana's Compassion, copiously using Buddhaguhya's compassion, copiously using Buddhaguhya's commentary, study of some other chapter such as the final one on fire lineage, and include much introductory material, stressing the indo-Tibetan approach, on such topics as the Dharmadhatu and deities of the second chapter. The second book, by Ryujun Tajima, translates the first chapter, with scripture's theory of becoming a Buddha in one life, copiously using Subhakarasimha's commentary, summary of the remaining chapters, and includes introductory material stressing the Sino-Japanese approach, especially introducing the reader to the position of the Shingon sect.\u003c\/p\u003e\n\u003cp\u003e The two books complements each other, and provide the interest reader with a veritable feast of information Hopefully the reader will appreciate the beauty of religious message, and the efforts of the two authors render the words of the scripture sensitively and carefully. It should be admitted that this is a profound Buddhist scripture with numerous well-crafted verses, and that it is resistent to the understanding, requiring lengthy attention for its penetration.\u003c\/p\u003e\n\u003cp\u003e \u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e The scripture here to be treated is known by abbreviated title in the Indo-Tibetan tradition as the Vairocanabhisambodhi-\u003ca href=\"\/it\/article\/tantric\"\u003etantra\u003c\/a\u003e and in the Sino-Japanese tradition as the Mahavairocana-sutra. My study, herein deals with the Indo-Tibetan tradition. R. Tajima's study, to follow, deals with the Sino-Japanese tradition.\u003c\/p\u003e\n\u003cp\u003e This is carefully crafted, profound Buddhist scripture, enjoying a remarkable success since it was composed I the Sanskrit language. The composer had a knack for creating quotable verses, cited as far apart as Java, Nepal and Tibet. The scripture is sophisticated, resistant to a quick understanding, and taking much for granted in the back ground of the reader. It has echoes of the most popular of the Mahayana scriptures, such as the Avatamsaka and the Saddharma-pundarika, which help account for its successful movement to China, then to become a revered scripture in Japan, particularly in its esoteric schools.\u003c\/p\u003e\n\u003cp\u003e My study sets forth that the composer may have headed a committee instrumental in turn to a more hieratic \u003ca href=\"\/it\/colors.htm\"\u003eBuddhist art\u003c\/a\u003e as the Ellora caves began to be carved out in Maharashtra and that this new era was probably influence by iconographical depictions of the scripture's Chapter II, hence was composed in the mid-sixth century, A.D. My Indo-Tibetan approach takes the large Chapter II as the core of the scripture, so I have translated it with elaborate citations of the commentary and with various introductions.\u003c\/p\u003e\n\u003cp\u003e It is the thesis of the present study that the unknown composer was a Brahmin convert to Mahayana Buddhism, who helped popularize the Buddhist form of the Brahmanical homa, or fire sacrifice, the chapter on which being well treated herein. As a Tantra the scripture shows the way of becoming a Buddha in the Present body, with foundation compassion (karuna). As a Tantra it is quite different from what is generally understood as the class of Buddhist Tantra, indeed with enlightened contents separated by a chasm from the material found in certain modern \"introductions\" to Buddhist Tantra.\u003c\/p\u003e\n\u003cp\u003e Here it is believed that all those favourable factors, including the healthy kind of profundity and the beauty of religious message, as well as the influence on Buddhist art, amounted to a powerful impetus continuing after the lifetime of this Brahmin composer, both in Buddhist art and in the survival of this scripture by translation along with commentary into Asian languages; and by the aforementioned citation in texts of distant countries.\u003c\/p\u003e\n\u003cp\u003e I should mention that for the Tibetan version of the scripture and Buddhaguhya's commentary on the scripture's works I have employed only the Peking-Kanjur-Tanjur in the photographic edition (PTT), whose catalog lists the chapters of the scripture. This is because this edition contains both the old form of Buddhaguhya's commentary and the later revised form. The Derge edition, while accessible, contains only the revised edition of the commentary. Since the unrevised, early form is what I have correlated with the scripture, while rejecting certain solutions of the revised edition, I employed the Peking version exclusively, while also consulting the revised edition in order to evaluate it. The words of the scripture were verified by the commentary. Even so, the present work does not lose sight of the basic scripture as the primary document.\u003c\/p\u003e\n\u003cp\u003e This Vairocana scripture has many references to what the Buddhists call the 'Dharmadhatu': accordingly, I present a large treatment of this matter in my introduction. It is said to be the source of mantra power, which the Buddhas have learned to use. It is claimed in this tradition that the acaryas' initiations (of Body, Speech, and Mind) of this scripture draw their power from the Dharmadhatu. Hence these rituals are not 'meaningless' except for those who find them 'meaningless'; wile for those who by dint of personal merits can employ the power of the Dharmadhatu, the rites are 'meaningful'. This scripture has much material on the topic of mantra, and many illustrations, starting with Chapter two.\u003c\/p\u003e\n\u003cp\u003e The scriptural rite has a \"preliminary service\" of six months preceding 'initiation' in the mandalas. This goes with a theory of six elements of man-a teaching that is found in earliest Buddhism. The first five elements, in the order, earth, water, fire, wind, space (akasa), are allotted respective colors, geometrical forms, and mantras for the symbolism of the human body as a Stupa; and go respectively with the first five months, in each of which, various syllables among the 'hundred syllables' are used. This rite is first depicted in what both the Tibetan and Chinese versions umber Chapter Five, and my work presents the requisite information. Besides, my work presents the chapter called \"Fruit of Placing the Hundred Letters\" with Buddhaguhya's comments; and this chapter deals with the sixth month's fruit of the drill in the preceding five months. This fruit consists of various aims such as prosperity; and the chapter especially shows how the five elements can be used for curing illnesses.\u003c\/p\u003e\n\u003cp\u003e The scripture has a theory of 'stages', called in Chapter One the 'ten minds', which appear to be ten stages of penetrating the Dharmadhatu. In the Indo-Tibetan tradition the ten stages are ten Bodhisattva Stages. In the Sino-Japanese tradition, Kukai attempts to associate various sects with various stages, setting his own Shingon at the highest level, the tenth stage. Apart from these associations, his basic treatment of the ten stages appears to be consistent with the scripture itself. In any case, the ten minds implicate different kinds of persons in the sense of spiritual progress. My introductions also treat these matters.\u003c\/p\u003e\n\u003cp\u003e The Vairocana-tantra has many descriptions of deities, along with their gestures (mudra) and mantras. It has not been possible to present the complete descriptions of all of them in the present work. However, much data is presented. The descriptions of the deity Vairocana are consistently that of the Bodhisattva form, while the Dharmakaya form of this deity is apparently not susceptible to being depicted iconographically. The important role of \u003ca href=\"\/it\/product\/sculptures\/sakyamuni-buddha-ZO93\"\u003eSakyamuni\u003c\/a\u003e in this scripture is explainable as the Nirmanakaya of Vairocana Buddha, while the Bodhisattva form used for Vairocana in the center of the main mandala of Chapter Two is taken by Buddhaguhya to be the Sambhogakaya of Vairocana.\u003c\/p\u003e\n\u003cp\u003e There is much information on both male and female deities. For example this Tantra's depiction of \u003ca href=\"\/it\/book\/details\/eleven-headed-avalokitesvara-avalokiteshvara-chenresigs-kuan-yin-or-kannon-bodhisattva-its-origin-and-iconography-IAB25\"\u003eAvalokitesvara\u003c\/a\u003e and the entourage of feminine deities indicated that the later theory and iconography of Tara divinities starts here. Vajrapani's of set feminine divinities shows their role of bringing persons onto the Buddhist path by threats and forcible dragging. Among Sakyamuni's group are female deities symbolic of his enlightenment; the set of mundane deities goes with his old epithet \"teacher of gods and men\".\u003c\/p\u003e\n\u003cp\u003e The large Chapter Two has two parts 'the single means' and 'the several means'. Since this distinction is of great importance for understanding the message of this scripture, I have a special introductory section devoted to the difference between these two parts.\u003c\/p\u003e\n\u003cp\u003e The great emphasis of this scripture upon persons, whether called 'sravakas', 'pratyekabuddhas', or 'bodhisattvas'; or 'buddhas', 'complete buddhas', and so on, is due to its position that what is drawn from the Dharmadhatu depends on who does the drawing and utilization. There is a special treatment of the 'acarya' meaning the hierophant who is performing the 'preliminary service' of six months and then goes through the three mandala initiations. While the chapters \"Reality of the Acarya\" and \"Array of Letters\" are brief, they are sufficiently important for my presentation with commentarial expansion. The acarya must place 32 Letters in different parts of his body. Hence the scripture is very demanding of the qualifications of this hierophant before he is deemed competent to initiate the disciples.\u003c\/p\u003e\n\u003cp\u003e The foregoing should clarify why the present author deems it a great privilege to delve into this scripture. It is an abstruse text, yet justifying very effort to unravel its intentions. As the various sections of my study grew, bit by bit, they amounted to an eye-opening exercise directed to endless vistas. To grasp this text even partially is the presence of a great mind, an immersion in a powerful current of religious creativity, a return by some mystery to an era when a master held all the essential doctrines and lore, so to say in the palm of his graceful hand.\u003c\/p\u003e\n\u003cp\u003e This study, as a companion to the English version of Tajima's study of the same scripture, was encouraged by Shree N. P. Jain of the publishing firm Motilal Banarasidass, Delhi. My wife, Hideko, gave me invaluable help, e.g. by acquainting me with Kambayashi's introduction to a Japanese version of the scripture, or by furnishing information about the Sino-Japanese readings at certain spots. I regret the many delays in finishing this study, and can acknowledge that the scripture being exposed is fascinating and difficult, resistant to a short-time application. If this remarkable scripture has been treated with a modicum of success, this is indeed a reward for so dwelling upon a wonder.\u003c\/p\u003e\n\u003cp\u003e \u003cb\u003eAbout The Author:\u003c\/b\u003e\u003c\/p\u003e\n\u003cp\u003e Alex Wayman is well known for his previous works on Tantra. With F. D. Lessing he brought out \u003ci\u003eMkhas grub rje's Fundamentals of the Buddhst Tantras\u003c\/i\u003e. He also wrote \u003ci\u003eThe Buddhist Tantra; Light on Indo-Tibetan Esoterism; Yoga of the Guhyasamajatantra; \u003c\/i\u003eand a monograph type study of the \u003ci\u003eSarvarahasyatantra\u003c\/i\u003e. He has published just as much in the fields of non-tantric Buddhism, including \u003ci\u003eBuddhist Insight\u003c\/i\u003e with 24 of his essays and has 24 other essays being published with the title \u003ci\u003eUntying the Knots in Buddhism.\u003c\/i\u003e He becamein 1967 Professor of Sanskrit at Columbia University, New York. In April 1978 he was awarded the honorary D. Ltt. At Nalanda University, India. Wayman is, since 1991, Professor Emiritus of Sanskrit, Columbia University.\u003c\/p\u003e\n\u003cp\u003e Ryujan Tajima was long involved with this scripture, called \u003ci\u003eDainichikyo\u003c\/i\u003e in Japanese. His graduation essay in 1919 at Busan University was on the Sino-Tibetan forms of this scripture. In July 1935 he was awarded the Ph. D. at the University of Paris for his French work \u003ci\u003eElude sur le Mahavairocano-Sutra,\u003c\/i\u003e the English translation of which is presented here as Tajima's book. He is well known for the posthumous publication in Tokyo of his French work on the two Mandalas (\u003ci\u003eLes Deux Grands Mandalas\u003c\/i\u003e), one from the \u003ci\u003eViarocana-sutra\u003c\/i\u003e, the other from the \u003ci\u003eTattvasamgraha-sutra.\u003c\/i\u003e For many years he taught at Taisho University in Tokyo, and was the second Director of the Shingon Study Center there. In 1995, a few years before his death in 1958 at age 65, he received the high honorary title Daisojo (Grand Abbot of Busan sect, Shingon school).\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable cellspacing=\"7\" border=\"0\"\u003e \u003ctr\u003e\u003ctd align=\"center\" colspan=\"2\"\u003eBOOK I\u003cbr\u003eSTUDY OF THE VAIROCANABHISAMBODHI TANTRA\u003c\/td\u003e\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eForeword by Series Editor\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd width=\"9%\"\u003e\u003cb\u003ePart I.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eTextual Studies\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e1-39\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e1. Background of the scripture\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (1)The title and its implication\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (2) Sources of the scripture\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2. Composition and influence of the scripture\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cp style=\"margin-left=0.5in\"\u003e(Composer. Date of Composition. Place of composition. Maharashtra as the area of Composition. Orissa. Valabhi. Tibet. China and Japan. Sanskrit. Sanskrit citations)\u003c\/p\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3. Make-up of the scripture\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (1) Editions\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (2) Chapters of the scripture\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (3) Appendices of the scripture\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e4. Buddhaguhya's Commentary on the V-A-T \u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp Commentary chapter\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart II.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eDoctrinal position of the scripture\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e41-82\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e5. Beings and their minds\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp Mundane and supramundane minds\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp Acaryas and disciple\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp The praiseworthy and the heroes\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp V-A-T on the Bodhisattva\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\" width=\"8%\"\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp V-A-T on the Tathagata\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp V-A-T on Buddha\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp V-A-T on Sambuddha\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp The Vajrasattva (Damond Being)\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp Liberation from \u003ca href=\"\/it\/article\/karma\"\u003ekarma\u003c\/a\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e6. Dharmadhatu\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(a) Theory Introduction \u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (1) The DD as an Object of the Mind\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (2) The DD as an Object of the Mind\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (3) Prevading the DD\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(b) Foundation of Praxis\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (4) Dharmata, two kinds of DD, and Nirvana\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (5) Dharmata, a continuum\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (6) The pure DD\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(c) Prxis\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (7) Power of the DD\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (8) Letters of the DD\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (9) Mudra of the DD\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(d) Comparative essay\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (10) DD and Vajradhatu\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e7. Theory of stage\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e\u003cb\u003ePart III.\u003c\/b\u003e\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction to and Translation of Chapter Two V-A-T\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e83-156\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e8. Introduction to Chapter II\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (1) Vajrapani, the interlocutor of the V-A-T-\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (2) Introduction to there \u003ci\u003eMandalas \u003c\/i\u003eof the V-A-T\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (3) The Triadic-word conception of the M-K-G-mandala\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (4) Synopsis of the Mind-\u003ci\u003emandala\u003c\/i\u003e deities\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (5) Subsidiary \u003ci\u003eMandala\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (6) Synopsis of Speech-\u003ci\u003eMandala\u003c\/i\u003e deities\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (7) Synopsis of the Mind-\u003ci\u003eMandala\u003c\/i\u003e deities\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (8) Contrast between the M-K-G-mandala in the scripture an the Taizo gnezu mandala of Japan\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (9) The M-K-G-mandala and the Carya-tantara class\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (10) Description of Mahavairocana\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (11) The feminine deities\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (12) Difference between the two parts of V-A-T Chap. Two\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e9. Translation of Chapter Two and notes\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (A) The Single Means\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u0026amp;nbsp \u0026amp;nbsp (B) The Various Means\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e130\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart IV.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eMaditation and Ritual\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e157-187\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e10. Chapter Six and the Preliminary Service\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e11. Mantra efficacy per V-A-T Chapter six\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e12. 'Reality of the Acarya' and 'Array of Letters' Chapters \u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e13. 'Fruit of Placing the Hundred Letters' chapter \u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eAppendix to Part IV. Yoga of the Deity\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart V.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eHoma\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e189-208\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e14. Study of the Homa chapter\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eBibliography of works consulted for the Homa chapter\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd colspan=\"2\" align=\"center\"\u003eBOOK II\u003cbr\u003eSTUDY OF THE MAHAVAIROCANA-SUTRA (DAINICHIKYO)\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\u003ci\u003eEditor's Preface\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\u003ci\u003eTajima's Foreword\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart I.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e215-234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAntecedents of esoteric Busshism\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Shingon esoterism\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe \u003ci\u003eDainichikyo\u003c\/i\u003e and its place among esoteric texts\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePlan of the Dainichikyo\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe essential ideas of the \u003ci\u003eDainichikyo\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe \u003ci\u003eDainichikyo\u003c\/i\u003e in Europe\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe \u003ci\u003eDainichikyo\u003c\/i\u003e in Canons\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe two great \u003ci\u003emandala\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTraditions regarding the patriarchs of the Shingon\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eLater development of the Shingon Sect: Its two branches, the Kogi and the Shingi\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart II.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eGeneral Study of the Dainichikyo\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e235-251\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA. The title of the \u003ci\u003eDainichikyo\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eB. The three alleged sources of the \u003ci\u003eDainichikyo\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eC. The legendary origins of the \u003ci\u003eDainichikyo\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eD. The Chinese translations of the \u003ci\u003eDainichikyo\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eE. The Tibetan version of the \u003ci\u003eDainichikyo\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eF. The personage supposed to have preached the \u003ci\u003eDainichikyo\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eG. The place of preaching\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eH. Circumstances of the praching\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eI. The significance of the name Dainichi (Mahavairocana)\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eJ. The relation between Sakyamuni and Mahavairocana\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart III.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eAnnotated Translation of the first chapter of the Dainichikyo\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e253-309\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAccess to the Discipline of the Shingon which installs (the being) in the Heart (of Bodhi)\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart IV.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eDoctrinal Analysis of the First chapter\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e293-309\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA. The title of this chpater\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eB. General Analysis of the Chapter\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e294\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eC. The Triple Formula\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eD. Bodhi and the omniscient knowledge \u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eE. The three \u003ci\u003ekalpas\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eF. The Ten Earths (dasabhumi)\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eG. The six Non-Fears (sannirbhaya)\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eH. Doctrinal scheme of the first chapter \u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart V.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eSummary of Chapter II and following\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e311-335\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eII. Accessories and mantras necessary for access to the mandala\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIII. On the suppression of obstacles\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIV. The storehouse of the current mantras\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eV. The worldly Siddhi\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVI. The manifestation of siddhi\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVII. The accomplishment of Siddhi\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eVIII. \u003ci\u003eMandala Praxis\u003c\/i\u003e by setting in the motion the wheel of syllables\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e318\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIX. The mystic \u003ca href=\"\/it\/mudras.htm\"\u003emudras\u003c\/a\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eX. The wheel of syllables\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXI. The esoteric mandala\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXII. Method of access to the esoteric \u003ci\u003emandala\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXIII. Access to the status of esoteric \u003ci\u003emandala\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXIV. The eight esoteric mudras\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXV. Observances prescribed for those who practise the \u003ci\u003eVidya\u003c\/i\u003e \u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXVI. True wisdom of the Acarya\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXVII. Placement of the Syllables\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXVIII. Point of instruction as a means\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXIX. Explaining the production of the hundred syllables \u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXX. Effect which corresponds to the hundred syllables \u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXXI. Fulfilment of the state of hundred syllables\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e326\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXXII. Recitation preserving the accomplishment by the syllables\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXXIII. The Mantra Method of the hundred syllables\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXXIV. Explaining the nature of Bodhi \u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXXV. The Triple Samaya\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXXVI. Explanation of the term Tathagata\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e330\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXXVII. The manner of the celebrating mundane and supramundane homa\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e330\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXXVIII. Explaining the samadhi of the main deity\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXXIX. Explaining the samadhi without signs\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXXX. Mundane and supramundane recitation\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eXXXI. The transmission\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart VI.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eBibliography\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e337-348\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEditor's clarification\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eI. Chinese documents\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eII. Japanese documents\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIII. Tibetan documents\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIV. The Shingon doctrines\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart VII\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eAppendix essay by the editor\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e349-360\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eI. The text\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eII. The Esoteric Tradition\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIII. The text in wider context\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e354\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eA Final Note\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eIndexes\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction to two indexes\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eI. Subject Index\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e \u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eII. Sino-Japanese-Indexes\u003c\/td\u003e\n\u003ctd valign=\"top\" align=\"right\"\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e \u003c\/table\u003e\n\u003cp\u003e\u003c\/p\u003e\n\u003c\/div\u003e","brand":"Occultnthings","offers":[{"title":"Default Title","offer_id":44615066747181,"sku":"IDE350","price":50.0,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/2094\/2117\/products\/the_enlightenment_of_vairocana_ide350.jpg?v=1677721147","url":"https:\/\/occultnthings.com\/it\/products\/enlightenment-of-vairocana-ide350","provider":"Occult-N-Things","version":"1.0","type":"link"}