top of page

Lineage Master of Sino Esoteric Buddhism

Sino Esoteric Buddhism is fundamentally a dharmakāya-based religion, signifying a succession of enlightened masters. Depending on the state of religious tolerance in China, Sino Esoteric Buddhism has existed uninterrupted either in secret, or in public, since the 8th century. Through dharmakāya transmission, the Tangmi lineage is carried on by many great Buddhist masters, including Master Huilang 慧朗, Master Qizhenxinghai 琪真性海, Master Rilunjiemo 日輪羯磨, Master Bayinduda 巴音都達, Master Jinyin 金音, and Master Jinke Xuanlei 金珂玄雷.

Mahavairocana 大日如來佛 — the Supreme Cosmic Buddha
 

Tangmi, or Sino Esoteric Buddhism, is the Chinese school of Esoteric Buddhism, or Vajrayana, which means Diamond Vehicle. As a subcategory of Mahāyāna Buddhism, Vajrayana shares with Mahāyāna the complex pantheon of deities who develop its ideology and divinity system. Among all, Mahavairocana is one of the most important deities who originated the Sino Esoteric Buddhism lineage and teachings.    

 

In Vajrayana, Mahavairocana is regarded and revered as the Supreme Cosmic Buddha. It is believed that the entire universe emanates from Mahavairocana—everything is manifested by this deity. His name means the “Great Sun” which symbolizes the radiant and all-encompassing nature of enlightenment, casting light on all aspects of existence. He holds profound significance as a symbol of ultimate truth, enlightenment, and the interconnectedness of all phenomena.  

 

Mahavairocana represents the unity of opposites and the dissolution of dualities. He signifies the merging of wisdom, symbolized by his upper body, and compassion, symbolized by his lower body, into a single enlightened state. In Buddhist iconography and symbolism, Mahavairocana is often depicted as a gender-neutral or transcendent figure. While Mahavairocana can be represented with masculine, feminine, or androgynous attributes, “he” should be viewed beyond conventional gender distinctions and “his” role should be emphasized as a representation of enlightened wisdom and universal truth. The figure's gender-neutral or fluid representation aligns with the broader spiritual principles of Buddhism, which emphasize transcending dualities and recognizing the interconnectedness of all beings.  

 

In Mahāyāna Buddhism, including Esoteric Buddhism, the concept of Trikaya, Three Bodies, is significant. Mahavairocana embodies the three bodies of Buddha: Dharmakāya (ultimate reality), Saṃbhogakāya (bliss or celestial body), and Nirmānakāya (manifested physical body). In this regard, Śākyamuni, the historical Buddha, is Vairocana, and Vairocana is Śākyamuni. Mahavairocana signals a significant shift in focus from Śākyamuni as the spiritual center of attention to his transcendental form. The changes of the bodies represent the transformative processes of inner change.

 

The practice and exploration of Mahavairocana in Vajrayana offers practitioners a comprehensive framework for spiritual growth and self-realization. Mahavairocana is the primordial Buddha and embodies the aspiration for liberation and the quest for Buddhahood. He serves as a guide and source of inspiration and realization for those seeking the path to enlightenment. Extensive teachings and practices are dedicated to Mahavairocana and serve to purify ignorance, delusions, and negative karma, paving the way for enlightenment. In Sino Esoteric Buddhism, the practice of empowerment, or initiation, is crucial. The practitioner receives blessings and teachings from a qualified master to connect with Mahavairocana's enlightened energy and potential. Mahavairocana's teachings encompass a wide range of esoteric practices, including mantra recitation, mudras (hand gestures), and visualization techniques. These practices aim to cultivate spiritual insight and realization. In artistic representations, Mahavairocana is often depicted within a mandala, a geometric and symbolic representation of the universe. Meditating on this mandala is believed to facilitate spiritual growth and insight. 

Vajrasattva 金剛薩埵
 

Mahavairocana transmitted the teachings to Vajrasattva, who is also a celestial being and a prominent figure in Vajrayana tradition representing the aspect of purification and cleansing of negative karma.  

 

In Buddhism, practitioners believe that negative actions and thoughts create imprints on the mind, which can obstruct spiritual progress. Vajrasattva is regarded as a powerful and compassionate deity who can help purify these negative imprints through the practice of Vajrasattva. His significance lies in the transformative and purifying power the deity possesses, which enables practitioners to let go of their past mistakes, break free from karmic patterns, and cultivates a purer state of mind conducive to spiritual growth.  

 

The practice of Vajrasattva is often integrated into various Vajrayana rituals and sadhanas. The deity is primarily associated with the practice of purification. This practice involves acknowledging and purifying negative karma, obscurations, and defilements in order to cleanse the mind and create a foundation for spiritual progress. His practice is considered highly transformative, allowing practitioners to overcome past mistakes and negative actions. By engaging in the practice, individuals can change their karmic patterns and cultivate positive qualities. The practice of Vajrasattva often involves reciting his mantra and engaging in visualization. The mantra is believed to have a purifying effect on the mind, and the visualization of Vajrasattva surrounded by pure light helps create a sense of purification and connection to enlightened qualities.  

 

In Vajrayana Buddhism, practitioners may be required to receive empowerments and initiations related to Vajrasattva from qualified teachers. These empowerments are considered a means to establish a spiritual connection with Vajrasattva's blessings and to engage in the practice more effectively.

Nagarjuna 龍樹菩薩

Mahavairocana transmitted the teachings to Vajrasattva, who is also a cosmic being and a prominent figure in Vajrayana tradition representing the aspect of purification and cleansing of negative karma.  

 

In Buddhism, practitioners believe that negative actions and thoughts create imprints on the mind, which can obstruct spiritual progress. Vajrasattva is regarded as a powerful and compassionate deity who can help purify these negative imprints through the practice of Vajrasattva. His significance lies in the transformative and purifying power the deity possesses, which enables practitioners to let go of their past mistakes, break free from karmic patterns, and cultivates a purer state of mind conducive to spiritual growth.  

 

The practice of Vajrasattva is often integrated into various Vajrayana rituals and sadhanas. The deity is primarily associated with the practice of purification. This practice involves acknowledging and purifying negative karma, obscurations, and defilements in order to cleanse the mind and create a foundation for spiritual progress. His practice is considered highly transformative, allowing practitioners to overcome past mistakes and negative actions. By engaging in the practice, individuals can change their karmic patterns and cultivate positive qualities. The practice of Vajrasattva often involves reciting his mantra and engaging in visualization. The mantra is believed to have a purifying effect on the mind, and the visualization of Vajrasattva surrounded by pure light helps create a sense of purification and connection to enlightened qualities.  

 

In Vajrayana Buddhism, practitioners may be required to receive empowerments and initiations related to Vajrasattva from qualified teachers. These empowerments are considered a means to establish a spiritual connection with Vajrasattva's blessings and to engage in the practice more effectively.

IMG_8526.JPG

Vajrabodhi 金剛智 (669 - 741)

In “Song Biographies of Eminent Monks” (also Dasong gaosengzhuan 大宋高僧傳), the compiler Zanning 讚寧 (960–1279) comments, “In eastern China, Vajrabodhi is the founding master. Amoghavajra, Vajrabodhi’s disciple, was the second eminent master, and the third Master is Huilang.”

 

Vajrabodhi was an Indian Esoteric Buddhist master and Vajrayāna missionary to eighth-century Tang China. He was born into a South Indian brahmin family and converted to Buddhism at the age of sixteen. He studied all schools of Buddhism and was able to recite long passages of teachings everyday since he was a child. In 719, the seventh year of Kaiyuan Reign, after a 3-year journey, Vajrabodhi arrived in China through the south-Asian sea route and dedicated his life there to the transmission of dharma, mainly in the two capitals, Chang’An (now Xi'an) and Luoyang. 

 

Vajrabodhi’s ability to perform miracles is documented in the Tang official court records. He was once summoned to the court of Emperor Xuanzong (r. 846-859) to make rain after all of the court ritual officials had failed. In an elaborate ritual, Vajrabodhi constructed a platform and made offerings to the deity Amoghānkuśa while painting an image of the Cundi Bodhisattva. Later on a set date, he finished the image by painting the eyes of the Bodhisattva to “open the vision.” Suddenly, at that moment, a wind arrived from the northwestern sky, thundering clouds started to burst and bring rain. 

IMG_8526.JPG

Vajrabodhi 金剛智 (669 - 741)

In “Song Biographies of Eminent Monks” (also Dasong gaosengzhuan 大宋高僧傳), the compiler Zanning 讚寧 (960–1279) comments, “In eastern China, Vajrabodhi is the founding master. Amoghavajra, Vajrabodhi’s disciple, was the second eminent master, and the third Master is Huilang.”

 

Vajrabodhi was an Indian Esoteric Buddhist master and Vajrayāna missionary to eighth-century Tang China. He was born into a South Indian brahmin family and converted to Buddhism at the age of sixteen. He studied all schools of Buddhism and was able to recite long passages of teachings everyday since he was a child. In 719, the seventh year of Kaiyuan Reign, after a 3-year journey, Vajrabodhi arrived in China through the south-Asian sea route and dedicated his life there to the transmission of dharma, mainly in the two capitals, Chang’An (now Xi'an) and Luoyang. 

 

Vajrabodhi’s ability to perform miracles is documented in the Tang official court records. He was once summoned to the court of Emperor Xuanzong (r. 846-859) to make rain after all of the court ritual officials had failed. In an elaborate ritual, Vajrabodhi constructed a platform and made offerings to the deity Amoghānkuśa while painting an image of the Cundi Bodhisattva. Later on a set date, he finished the image by painting the eyes of the Bodhisattva to “open the vision.” Suddenly, at that moment, a wind arrived from the northwestern sky, thundering clouds started to burst and bring rain. 

IMG_8526.JPG

Vajrabodhi 金剛智 (669 - 741)

In “Song Biographies of Eminent Monks” (also Dasong gaosengzhuan 大宋高僧傳), the compiler Zanning 讚寧 (960–1279) comments, “In eastern China, Vajrabodhi is the founding master. Amoghavajra, Vajrabodhi’s disciple, was the second eminent master, and the third Master is Huilang.”

 

Vajrabodhi was an Indian Esoteric Buddhist master and Vajrayāna missionary to eighth-century Tang China. He was born into a South Indian brahmin family and converted to Buddhism at the age of sixteen. He studied all schools of Buddhism and was able to recite long passages of teachings everyday since he was a child. In 719, the seventh year of Kaiyuan Reign, after a 3-year journey, Vajrabodhi arrived in China through the south-Asian sea route and dedicated his life there to the transmission of dharma, mainly in the two capitals, Chang’An (now Xi'an) and Luoyang. 

 

Vajrabodhi’s ability to perform miracles is documented in the Tang official court records. He was once summoned to the court of Emperor Xuanzong (r. 846-859) to make rain after all of the court ritual officials had failed. In an elaborate ritual, Vajrabodhi constructed a platform and made offerings to the deity Amoghānkuśa while painting an image of the Cundi Bodhisattva. Later on a set date, he finished the image by painting the eyes of the Bodhisattva to “open the vision.” Suddenly, at that moment, a wind arrived from the northwestern sky, thundering clouds started to burst and bring rain. 

IMG_8526.JPG

Vajrabodhi 金剛智 (669 - 741)

In “Song Biographies of Eminent Monks” (also Dasong gaosengzhuan 大宋高僧傳), the compiler Zanning 讚寧 (960–1279) comments, “In eastern China, Vajrabodhi is the founding master. Amoghavajra, Vajrabodhi’s disciple, was the second eminent master, and the third Master is Huilang.”

 

Vajrabodhi was an Indian Esoteric Buddhist master and Vajrayāna missionary to eighth-century Tang China. He was born into a South Indian brahmin family and converted to Buddhism at the age of sixteen. He studied all schools of Buddhism and was able to recite long passages of teachings everyday since he was a child. In 719, the seventh year of Kaiyuan Reign, after a 3-year journey, Vajrabodhi arrived in China through the south-Asian sea route and dedicated his life there to the transmission of dharma, mainly in the two capitals, Chang’An (now Xi'an) and Luoyang. 

 

Vajrabodhi’s ability to perform miracles is documented in the Tang official court records. He was once summoned to the court of Emperor Xuanzong (r. 846-859) to make rain after all of the court ritual officials had failed. In an elaborate ritual, Vajrabodhi constructed a platform and made offerings to the deity Amoghānkuśa while painting an image of the Cundi Bodhisattva. Later on a set date, he finished the image by painting the eyes of the Bodhisattva to “open the vision.” Suddenly, at that moment, a wind arrived from the northwestern sky, thundering clouds started to burst and bring rain. 

IMG_8527.JPG

Śubhakarasiṃha 善無畏 (637 - 735)

Śubhakarasiṃha was an eminent Indian Buddhist monk and master of Esoteric Buddhism, who arrived in the Chinese capital Chang'an in 716 CE and translated the Mahāvairocana Sūtra. He was born as the oldest son of King Buddhakara. Yet the entire family migrated to Odra (now Odisha) because of political and societal instability. Śubhakarasiṃha ascended to the throne at the age of thirteen and later turned over his position to his oldest brother and entered the monastic life. 

 

Like Vajrabodhi, Śubhakarasiṃha spent most of his life in ritual activity, text translation from Sanskrit to Chinese, and the creation of Esoteric art. He was already eighty years old when he arrived in China, where he became well-known and favored by Emperor Xuanzong of the Tang for his supernatural abilities, which are also documented in the Tang official court records. 

IMG_8521.JPG

Amoghavajra 不空三藏 (705 - 774)

Buddhist monk Bukong 不空, half Indian and half Sogdian and well known by his Sanskrit name Amoghavajra, is recognized as the most important promoter of the Esoteric traditions of Vajroṣṇīṣa Yoga and the second master of Tangmi. He spent most of his lifetime in Tang China as a Buddhist missionary and court official, serving the state and dedicating his life to dharma transmission with a soteriological approach. 

 

During the An Lushan Rebellion (755 - 763), a rebellion against the Tang dynasty of China, Bukong contributed to the enthronement of Emperor Suzong of Tang (reigned 756–762) and thus was rewarded with the imperial authorization of his Esoteric Buddhist tradition and practice system. The Sino Esoteric School thrived as part of the official state institution, constituting a new mode of imperial Buddhism. 

bottom of page