On Mantranaya

Some remarks on mantra practice from the view point of the formation

and development of the esoteric Buddhist tradition.

Chisho Mamoru Namai (Koyasan)

The later Indian Buddhist manuals, such as the Triyqnavyavasthqna by Ratnqkara1qnti and the Tattvaratnqval] by Advayavajra, describe two ways of perfecting the Mahqyqna Buddhist path toward anuttarasamyaksambodhi: the pqramitqnaya and the mantranaya.

In the history of the Buddhist esoteric tradition, the mantranaya may be derived from the practices that had been studied by Bodhisattvas who follow the mantra path as bodhi(sattva)caryq as presented in the Mahqvairocanqbhisambodhis[tra. However, the establishment and development of the new way to perfection are still not so clearly described in the history of Mahqyqna Buddhism.

As a keyword which can be a clue to outlining the history of the Buddhist esoteric tradition, we can point out the word "mantradhqraz]" used in the Yogqcqrabh[mi. The origin of the word may be traced back to the term "niruktipratisa/vit" in the early Mahqyqnas[tras, such as the Da1abh[mika and etc.

Tracing the changing phases of the conception of "mantra" and "dhqnaz]" in the history of Mahqyqna Buddhism, we can observe the formation of the Buddhist path of mantra practices. The way of bodhi(sattva)caryq comes to be recognized in the format of sqdhanq. Obviously that evolvement is basically influenced by the prevailing Tantric cultural movements at the time generally in India.

Tibetan Buddhist tradition also advocates two ways of practice. Tsox kha pa's two main works are representative examples of this. It is also the same case in the Japanese Buddhist esoteric tradition, even today.

I would first like to describe how the new method was accepted in Mahqyqna Buddhist circles in India. Then I would like to denote the two methods of the Buddhist way toward perfection in the Tibetan Buddhist tradition, comparing these with the Japanese Buddhist esoteric tradition which is another development of the original Indian tendency.