Toh 843Root Tantra of Vajramantrabhīru
Pāli / Sanskrit:Vajramantrabhīrusandhimūlatantra
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Exposition of the Root Tantra of Vajramantrabhīru
Background
The Root Tantra of Vajramantrabhīru (Vajramantrabhīrusandhimūlatantra) is one of the Vajrayana tantric scriptures preserved in the Tibetan Kangyur, the most important canonical collection of Tibetan Buddhism. The title “Vajramantrabhīru” may be understood as “Master of the Vajra Mantra,” reflecting this scripture’s role as a spiritual guide on the tantric path of practice.
This scripture appeared in India around the eighth to tenth centuries, when Tantra flourished at Nalanda University and other centers of Buddhist learning. It belongs to the class of “Root Tantras” (mūlatantra), that is, foundational scriptural sources used to explain and guide the practice of more complex sadhanas. The teaching setting of this scripture is generally described as the Blessed One Buddha or an advanced bodhisattva teaching tantric practitioners whose faculties are ready.
Principal Content
The specific contents of this scripture have not yet been fully translated into Vietnamese. Nevertheless, based on the structure and context of the Root Tantras in the Vajrayana tradition, this scripture primarily concerns three essential areas.
First, the scripture presents the theory of the nature of mantra and its role in the transformation of consciousness. Mantras are not ordinary words but sacred sounds regarded as the embodiment of the Buddhas and bodhisattvas. Through concentrated attention upon mantra, practitioners refine the mind and attain unity between their own mind and unsurpassed wisdom.
Second, the scripture generally provides instructions on foundational practices and rituals, including how to establish an altar, how to give rise to the aspiration for practice (bodhicitta), and the stages of visualizing deities. These steps are not intended to create illusory images but to uncover the latent elements of Buddha-nature within each person’s mind.
Third, the scripture emphasizes the unity of external ritual, inner practice, and ultimate awakening—called “
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