Toh 429The Tantra in Four Parts, the Mantra Portion
Pāli / Sanskrit:Mantrāṃśatantra
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Tantric Scripture: The Portion Containing the Method of Recitation
Context
Mantrāṃśatantra (Tantric Scripture: The Portion Containing the Method of Recitation) is an essential text in the Vajrayāna tradition, recorded in the Kangyur: the Tibetan Tripiṭaka containing scriptures taught by the Buddha Śākyamuni and transcendent buddhas. This scripture belongs to the Tantras section, where the highest Dharma methods are transmitted discreetly, intended for those who already have a foundation in practice and have been properly authorized.
The basis of this scripture reflects the idea that the swiftest path to buddhahood is not through gradual steps across many lifetimes, as in ordinary Mahāyāna, but through the transformation of consciousness by the practice of mantra recitation and visualization, decisive elements of Tantra. The scripture is classified in the group of the “Four Parts” (Chaturanga), that is, the portions on theory (sutra portion), ritual (ritual portion), mantra recitation methods (mantra portion), and the most profound secret portion.
Main Content
The Portion Containing the Method of Recitation focuses on practices applying sacred utterances (mantra or dhāraṇī), sacred sequences of sound regarded as concretizations of the true mind of the buddhas and bodhisattvas. Unlike simple Buddha recollection or scripture recitation, mantra practice in Tantra is closely connected with: (1) clear understanding of the profound meaning of the mantra; (2) mental visualization of the nature of the corresponding deity; and (3) directing vital energy (prāṇa, bindu) through the principal circulations of the spiritual body.
This scripture teaches that mantras are not ordinary words, but condensations of the Buddha’s awakening. When we recite these mantras with a pure mind, precise intention, and integration with other steps of practice, such as meditation and confession, our mind gradually merges with the mind of the deity, thereby transcending the boundary between the finite (samsāra) and the infinite (nirvāna).
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