The Mantras of the Mahāvairocanābhisaṁbodhisūtra is a Sanskrit version of the mantras of the Garbhadhātu sect in Tantric Buddhism, which is exclusively found in the Taishō-Canon (no. 854). The original version of the Taishō-Canon, which was written by Master Kōzen (Xingran) in the Heian era and was kept in the Sammitsu-Collection of the Temple Tōji in Kyoto, is full of errors. Certain manuscripts written by Master Enchin (9th century AD), Master Junnyū (10th century AD), an anonymous Master in Kōyasan (13th century AD), Master Gōhō, Master Gempō (14th century AD) and Master Jiun Onkō (18th century AD) had helped correct these errors. However, they were not corrected in the editio princeps of Taishō-Canon as well as later in all its digitalized versions. In this article an attempt has been made to correct these errors numbering to around two hundred by comparing verbatim various versions of the Taishō text and recording the similarities and the differences between them. This article first gives a detailed description of different versions of the text. That Taishō text is divided into two volumes. The first volume is further divided into two halves having 72 mantras each. The second has 87 mantras followed by a chapter named "Word-Wheel 字輪" and hereafter ends with 11 more mantras. In the Sanskrit text presented in the article, I omit the first and the second salutation phrase (i.e. namaḥ…) and the concluding phrase (svāhā), whenever it appears in the text. However, I would indicate the omitted part with specials symbols in my Roman transliteration. Whenever the TaishōCanon has errors or lacunae, I correct or fill it up mainly on the basis of versions mentioned above. If necessary, I refer to mantras with similar content found at different places in the Taishō text as well as its Chinese phonetic transcriptions (Da ri jing no. 848). Wherever the basic text is flawless the variae lectiones from other versions would be mentioned in footnote. On the basis of a comparison between the Taishō text (no. 854), the Da ri jing and Faquan Annotation (no. 853), the similarities and the differences between various versions would be recorded. In order to assist the reader to understand the meaning of the mantras I have provided explanation at various places. If necessary, the meaning of some Sanskrit words suggested by me has been attached. For the sake of clarity and ease to read, the Sanskrit text is accompanied by Roman transliteration. In conclusion I also number the errors in the Taishō-Canon and classify them.
