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.
I. The Role and the Meaning of Mantranaya
Advayavajra(c.11c.), categorizing Buddhist traditions, divides ekayqna into three, and classifies Mahqyqna Buddhist way (naya) for perfection into two.(1) They are, the way of practicing the accomplishment of the six activities (paramitqnaya), and the way through mantra practice(mantranaya). Each of the two is divided into two subcategories of philosophical position (sthiti), that of the Mqdhyamika school and the Yogqcara school. Ratnqkara1qnti(c.11c.) also mainteins similar classification in defining the framework of the various structures of Mahqyqna.(2)
Kukai(774-835), the founder of the Japanese Buddhist sect of Shingon (真言宗), proclaims his new Buddhism, introduced from China, as Mikkyo(密教), or esoteric Buddhism, differentiating the ordinary schools as Kengyo(顕教).(3) He also calls his new Buddhism Shingondharani-shu (眞言陀羅尼宗), or the mantradhqraz] school of Buddhism.(4)
Tsox kha pa(1357-1419) names his two major works as the Lam rim chen mo (Yogabhqvanq mqrgakrama, Procedure by the Way of Yogic bhqvanq Practice), and the sXags rim chen mo (Mantramqrgakrama , Procedure by the Way of mantra Practice). The latter deals with the systematic procedure of Mahqyana discipline through the method of mantra (mantranaya).
Both of these systems, which have developed in the different cultural regions, may have the same implication of the mantranaya as stated by the later Indian scholars.
In general, the esoteric Buddhist tradition is called Vajrayqna ( rdo rje theg pa 金剛乗), not only in India, but also in Tibet and in Japan(5) too. In fact the term <yqna> means vehicle, and <naya> means way or method. The implication of the words <vajrayqna> and <mantranaya> may be coincidental in some cases. Sometimes they imply some certain different deviations in meaning. Historically the term <vajrayqna> is advocated for the first time in the Sarvatathqgatatattvasa/graha.(6) Before this s[tra, we cannot find the term. Instead of that, the phrase <mantradvqrena caryacqri bodhisattva> is applied to the disciple of Mahqyqna through mantra practice. We can find more than thirty instances of descriptions of the Bodhisattvas who go through the way of mantra discipline, in the Mahqvairocanqbhisambodhis[tra. (7) Buddhaguhya(c.8,9c.), the commentator of the s[tra, used this word exclusively by comparing it with the term <pqramitqcqri bodhisattva>.(8) The classifications of Ratnqkara1qnti and Advayavajra are, without doubt, correspond to these terms. This concept of <mantradvqrena caryacqri bodhisattva > might have been used also by the later Esoteric Buddhists. Sm3tij`qnak]rti(c.11c.), the founder of Sm3ti tradition of the Guhyasamqja, commenting on the Bodhicittavivaraza defines the term as following:(9)
Then, who emancipates the two types of mind of Enlightenment (bodhicitta) ? It is said in the text [of the Bodhicittavivaraza ] that: Through the gate of mantra practice, Bodhisattvas are(10) and etc.
The term <mantra > means spell of wisdom(vidy), magic spell to protect from evil will(rak2)．Since [the Bodhisattvas] chant that [mantra] of which the essence consists of non-conceptional cognition (nirvikalpaj`qna) and mercy(mahqkaruzq). The gate through which they [Bodhisattvas] who practicing the method of mantra descipline begin to advance, is called the gate (dvqra). Keeping the vow of samayasa/vara, meditating on the disk of a moon or seed characters(b]ja), practicing the procedure to achieve meditation ( bhqvanqdhigamakrama ) is called practice (caryq ). The one, who devotes himself fervently to that [practice], is called a practitioner (cqrin). The one, who practices going through the gate of mantra descipline (mantradvaracaryqcqrin), and whose essence is eager for the highest enlightenment(bodhisattva) is called [in a karmadhqrya compound] a mantradvqra-caryqcqribodhisattva.
In the tradition of esoteric Buddhism, the prominence or dominance of this method is proclaimed. (11) There may be some remarks as stated in so many works by the esoteric Buddhists, such as swiftness, the innumerable treatments for the many varieties of sentient beings. In short, these points are only various dimensions of the same factor, the urgent and efficient salvation of every variety of sentient beings. These aspects of esoteric tradition might be called as the vehicle of Vajrayqna. However, for the practitioner, even though the yqna may be called Vajrayqna, the way of practice is called mantranaya or mantra method to perfect bodhisattvacaryq . In this case, the term mantranaya rather emphasizes the view point of the practice of Mahqyqna Buddhists. That is the way to perform the bodhisattvacaryq. There is not any difference among the attitudes of practitioners in enduring to perfect their prazidhqna, the vow for attaining sarvaj`atva and to rescue every sentient being from their miserable states. Motivated by the inner needs of these aims of the Bodhisattvas,(12) influenced by the flourishing of the external pan-Indian cultural movement, the mantranaya may be accepted as the way to perfect their bodhisattvacaryq in a certain period of the history of Mahqyqna Buddhism, at that point the Tathqgatas appear as the proclaimer of mantra.
II. Mantra and Dhqraz]
- External influence of mantra and inner development of the conception of dhqraz] -
In the Yogqcqrabh[mi, we come across the term mantradhqraz].(13)
Then, what is the dhqraz] of Bodhisattvas? In short, there are four kinds of dhqraz], i.e.,
dharmadhqraz], arthadhqraz], mantradhqraz], bodhisattvak2ntilqbhqya . . . Then, in the
four, what is the mantradhqraz] ? The Bodhisattva attains such supernatural power of
samqdhi including [the use of] mantra spells that manifest these powers in sentient
beings (sattvqnqm adhi2whqnti) for their relerf from their ill situation. Mantra spells
manifest supernormal successful achievements, most efficiently, without any
insufficiency, for release from any calamity or plague of the season. It is called the status
of Bodhisattvas to perform the mantra. This case indicates the inner need for the formation of mantranaya. In fact, the term is still
not used in the later developed meaning.(14)
This usage rather lays stress on the dhqraz], the status of manifestation of the truth, not on mantra. In this state, Bodhisattvas act without any difficulty in exhibiting the power of dhqraz] to rescue sentient beings from every kind of actual misery through mantra. The usage of mantra itself is a worldly technique for healing every sentient being, a remedy for some evil, protection from evil sprits. The power can be manifested in the Boddhisattva's behavior in the state of adhi2whqna. Why does the mantra reveal the power? Because, the Bodhisattva has been ennsured of his ability to deliver sentient beings from their calamity, since he had been recognized as having his indomitable resolve to work sattvahita having wisdom of truth. Therfore he can fulfill his purpose. In other words, the truth or mercy of the real state is manifested (adhi2whita) in his body/ mind/speech. He is empowered by the truth(satyqdhi2whita).
In the Da1abh[mika, as the higher status of Bodhisattvas (avivartibodhisattva) , the unhindered super power of the fourfold wisdom is described (pratisa/vit) i.e., dharmapratisa/vit, arthapratisa/vit, niruktipratisamvit, pratibhqnapratisa/vit. The third pratisa/vit represents the eloquence of dharmabhqnakas, who commands his ability of presentation to manifest the truth at his will. As the term "nirukti" shows, the ptatisa/vit is the ensured wisdom of the preacher, who uses the language skill, who works in frontier areas, spreading the Mahqyqna knowing dialects, healing the actual misery of suffering beings by scientific knowledge (vidyq ), and doing the work of healing persons even by magical spells (mantra /rak2q). This wisdom of actual mudnane knowledge concerning language ability, is called mantradhqraz] in the Boddhisattvabh[mi. In thise case, mantra is accepted as the upqya for Bodhisattvas who use the power for sentient beings. This aspect originally was introduced form external trends in popular ritual in order to fulfill the aim of sattvahitqrtha. As Har Dayal once suggested,(15) the ideal Bodhisattva had to play a role as a saviour in frontier areas. And prevailling inner Buddhist movements, influenced by external trends, came to accept these mantra rituals as upqya of Bodhisattvas. Bodhisattvas come to acquire the ability of eloquence, using dialects, the languages of heretics, some technical terms, even magic spells. Responding to the public trend, the Bodhisattvas come to fulfill the role with mantra methods, similar to doctors who use herbs and mantra prescriptions.(16)
In the Bodhisattvabh[mi, it is stated that as soon as Bodhisattvas realizes the status of bodhisattvagotra, he can attain the assurance to use the magic spells. From the starting point of his prazidhqna, a Bodhisattva come to utilizes these mantras in his bodhisattvacaryq.(17) The Bodhisattva described here might be an archetype of the Bodhisattvas who go through the gate of the mantra practice. That was why the Yogqcqrabh[mi states this necessity of upqyakau1alya in developments of the systematical curriculum of bodhisattvacaryq.(18)
Now let us examine the text of Dharmak]rti(600-670). Dharmak]rti, when he discusses with a M]mq/saka philosopher concerning mantra, reports the increasing trend of esoteric ritual using mantra (mantrakalpa) in 7th century India. (19) He refutes the absolute trueness of the mantra itself (apuru2eyatva ), and defines the word mantra as follows:(20)
Mantra is nothing but what the term indicates. Then what is that? It is the word of one who has the power of truth [saying], who engages ascetic practice, and has super normal powers of eloquence (satyatapa4prabhqvavat ). Even now, this can be found among the ordinary people. By the power that is empowered by the truth [saying], a certain remedy of fever can be possible. Since among the inhabitants of the frontier (1abara), these days, mantras are composed by them. Furthermore, the mantra ritual (mantrakalpa ) which is not Brahmazical, but belongs to Buddhist and other non-Vedic traditions can be seen.
Thus, Dharmak]rti defines the word mantra relating to the concept of satyqdhi2whqna. There might be some developed phases from the concept of dhqran] to that of mantra.(21) In fact, Dharmak]rti himself, notifies the more complex mantra ritual (mantrakalpa), using mudrq and mazfala. Here, the words of mantra themselves and some rituals with mantra are accepted as a way of Boddhisattva's disciplines. He also discribes a contemporaly aspect of the age of the same tendency in other non-Vedic religious sects.
III. Mantra ritual as a method to perfect the Bodhicaryq
There is also another aspect in the usage of mantra ritual for fulfilling the prazidhqna of Boddhisattvas. In order to perfect his aim to be a Buddha and to act as a Buddha, the mantra ritual comes to be accepted.
In the Bodhisattvabh[mi, in the same section on caturdhqraz], another aspect of
mantrapada is described as bodhisattvak2qntilqbhadhqraz] .(22)
Here, a Tathqgata proclaims a mantrapada with which the Bodhisattvas advance to the highest realm of anutpattik2qnti. The mantrapada functions as the instrument for attaining the higher stages of wisdom. In this meaning we can find that the new method is introduced as an upqya to ensure the usage of mantrapada which is significant to attain the highest wisdom. However, as the author of the Bodhisattvabh[mi states, the mantrapada is used to acknowledge the voidness of the mantra itself and the anuttpqda of every thing. Furthermore, the mantrapada is only used for obtaining the status of anutpattik2qnti, and to ensure the status. This description is not on the actual sqdhana practice called "mantradvaracaryqcqri bodhisattvas " That mantrapada is not for use as a remedy or treatment for the actual suffering beings, but is an instruction to attain the status of the wisdom of 1[nyatq, i.e., to get the anutpattik2qnti. By this power of the truth itself the mantras for worldly usage also come to be efficient, since the truth itself is manifested (adhi2whita ) in the mantrapada. This aspect of the power of mantra forms the sqdhanq as the way toward Buddhahood. However, the historical development of this aspect is still obscure.
The first aspect, that the mantra for the worldry purpos is prominent in the early Esoteric Buddhist Tradition, such as Dhqraz]sa/grahas[tra etc. Even though, the latter aspect steadly evolves into a firm method.
The ideal of the ceremony for the prince who is born as an inheritor of the Buddha's family (tathqgatava/sa) to celebrate his coronation is performed in a ritual. This ceremony of abhi1eka is, possibly influenced by the external ritual of the ceremony, actually performed as a mantra ritual. In the historical development of the idea of ten Bodhisattva stages, the concept of abhi1eka is interpreted only ideationally. No ritualistic procedure is performed in the age of the Buddhqvata/saka. However the method of practice towords Buddhahood becomes to be considered possible through actual mantra ritual. As reported by Mr. Ohtsuka, in the Vajrapqzyqbhi1eka, the mantra ritual is represented which is an esoteric version of the Gazfavy[has[tra.(23)
In this period of history, many mantras were produced from the stock plots of Buddhist legends, or classical stock phrases which indicate the wisdom of truth, in order to construct the sqdhanqs. As late Prof.Ujike suggested there might have been a period when the status of dhqraz] are reformatted into the mantrapada.(24)
Prof. Sakai, and I myself also reported that some stock phrases of wisdom are transformed into mantras, in order to use them in mantra rituals. (25)
We can find in those sources the original model of the practice from where the mantranaya is possibly be derived. There can be found two factors: the mantra for a mundane purposes (laukika), that is the general usage of pan-Indian religious circles, of which we can call the factor Mahqyqnistic sublimation of the mantra : and the mantra for supermundane purposes (lokottara), which is not common to the outside of Buddhist circles, which we can describe as a [trans]formation of Mahqyqnistic ideas into the mantra [ritual].
On advancing along the bodhipatha, At]1a(982-1054) emphasizes the usage of abhij`q. In the later stage of the history of Buddhism, influenced by the prevailing Esotericism, these functions of the mantra method are acknowledged as nessesary factor to fulfill praz]dhqna of Bodhisattvas swiftly. (26)
Kukai, indicates the method to attain Buddhahood as Sanmitsukaji (三密加持) , that means the threefold practice of the manifestation of the truth (adhi2whqna) in the practitioners' threefold behavior, i.e., body, language, and mind. The term <adhi2whqna> means the manifestation of the supernatural powers of the truth in a certain locus. This may be the way to achieve the Bodhisattva's aim. He proclaims the way to bcome a Buddha as svqdhi2whqna or qtmqdhi2whqna. (27)
In tracing the word <qtmqdhi2whqna>, we come across some significant texts, that represent the situation of the practitioners who are advancing along the way of bodhicaryq toward perfection.
By early Mahqyqna Buddhists the state of adhi2whqna is considered as functioning some times as a negative influence or controlling state that forces the threefold action of sentient beings to continue their lives of calamity. However, once he makes the vow for the anuttarasamyaksambodhi ( prazidhqna ), he overcomes the evil power of karman and comes to obtain merciful power from the Buddha/Bodhisattvas (adhi2whita).(28) His threefold activity comes to be efficient to work as a Bodhisattva. Attainning some powers, he is enabled to use mantrapada power as skillful means of Boddhisattvas (upqyakau1alya ) .(29)
In this context, we can find these meaningful usages of the term <adhi2whqna>. In the Buddhqvata/sakas[tra, these three noteworthy terms are stated: <svacittqdhi2whqna> / <svakqyqdhi2whqna> / <satyqdhi2whqna>. (30)
The first term appears in a sermon of Muktaka 1resthin.(31)
As I had reported this usage at the 11th Congress of the International Association of Buddhist Studies, the term represents the following state: from the beginning of the prazidhqnacittotpqda, until the end of the perfection of the bodhicaryq, every eventuality on the way of bodhicaryq toward Buddhahood appears only in the locus of the mind of the Bodhisattva who generated his mind of enlightenment for the anuttarasamyaksambodhi. In this locus the practitioner sees the Buddha, and beholds all of the events of the Buddha's life. These phenomena are nothing but the vij`apti arising on / depending on one's own mind.
On svakqyqdhi2whqna, once investigated by the late Prof. Shoko Watanabe,(32) and re-examined by myself from the viewpoint of the adhi2whqna of threefold activities.(33) The term presents the following states: the Bodhisattva manifesting the power of his vows in his own body and presents his body to the assemblage of the Buddhak2etra in the ten directions, and manifests his own body for deliverring sentient beings.
The third usage of satyqdhi2whqna is significant in our context. As the late Prof.Watanabe had shown, the term is used in the Saddharmapuzfar]ka .(34) By the uttering words of truth, the Bodhisattva Bhai2ajyarqja's body is made whole and reformed for the engaging in the Bodhisattva's work. This usage is called satyqdhi2whqna, but actually presents the state of svakqyqdhi2whqna. When we relate the term with the word dharmabhqzaka, the word comes close to another conception of dhqraz]. The term means the word ensured as truth by truth itself. Thus as an inner movement dhqrqn] is inevitably associated with the ability of eloquence when dharmabhqzaka gives sermon inspired by Buddha. In other words, his pronouncements realize the power of truth( satyqdhi2whqna ). This ability is united with the dhqrqz]. The Bodhisattvas' status is assured by the dhqraz], he receives the inspiration
(prabhqva) from the Buddha, manifests the truth itself in his threefold actions(citta/ kqya/vqg- or satya-adhi2whita). In the Da1abh[mika, these dhqraz]s are necessarily associated with the Bodhisattvas who have attained anuptattik2qnti, and who act without any difficulty in his activities. The Bodhisattvas of the eighth and ninth stages, do their work at will, manifesting their bodies in every Buddha land and illuminate the light of truth in any circle of the assemblage of preaching Buddhadharma. This dhqraz] may not be common to the other schools, as the Yogqcqrabh[mi states.(35)
As we have seen, the word empowered / manifesting the power of the truth, is called satyqdhi2whqna, and is interchangeable word for "dhqraz]" that protects the dharmabhqzaka from evil influences. Thit is a certain status ensured by truth itself or truth revealers. That is why this status is necessarily connected with anutpattik2qnti.
VI. Mantranaya as a Method to Perfect Bodhisattvas' Prazidhqna
The Mahqvairocanqbhisambodhi represents the established state of the two aspects, i.e., mantra ritual for aiming at both aspects, laukika, and lokottara. This s[tra represents the
future of mantradvqracaryqcqribodhisattvas who are advancing along the way toward the fulfillment of their prazidhqna.
A typical sqdhanq procedure called goso-jojin-kan (五相成身観 Meditation procedure to be a Buddha through five phases) is practiced even now in the Japanese Esoteric tradition. This procedure consists of five phases derived from the Sarvatathqgata-tattvasamgraha. (36) This text originally represents the enlightenment of Bodhisattva Sarvqrthasiddhi, who is instructed in the method of mantra by the Tathqgatas, and attains a Buddhahood. The legend, in fact, represents the situation that the locus of manifestation of true existence appears, where the enlightening new Buddha reveals himself among the Buddhas in the ritual. By this procedure, the Buddhahood manifests itself in all of the threefold activities of the practitioner. In this session, the practitioner advances from the starting point of cittotpqda to the enlightenment of the highest reality, passing through five phases of meditation based on five mantras. The mantras are called prak3tisiddhi meaning the mantras manifest the truth itself which is represented in the mantrapadas. The mantrapadas themselves are the true words manifested from the truth. However, that is not the meaning as the M]mq/saka states. This may be called a typical procedure of attaining Buddhahood through the way of mantra discipline. In fact, this is the way of sammitsu-kaji, or let us say manifesting the power of the truth in one's own existence, forming mudrq, pronouncing mantra, and concentrating the mind identically with the Buddhas. Kukai calls this status Enlightenment in this immediate existence.(37)
In the procedure of the Pa`cakrama, there is a procedure called "svqdhi2whqna"(38)
This practice is a furthermore developed style of self realization of ones own Buddhahood,
in a session of meditation. This actual procedure is handed down from master to disciple
in varied Tibetan sects. These methods or techniques flourished in many kinds of traditions, and sometimes were
influenced deeply by the external trends of Tantric rituals. However, for the Buddhists, even
though they may be in Japanese modified style or Tibetan variated style, the essential aims
to introduce the ritual or method of meditation, are skillful means to attain the
anuttarasamyaksambodhi, and to perfect the prazidhqna of Boddhisattvas. The
mantranaya is, in this meaning, never differentiated or never changed from the beginning
of the birth of the Bodhisattvas to the Enlightenment of the highest truth. 1. Advayavajra, Tattvaratnqval], ed. H.Ui, Tattvaratnqval], Nagoya Daigaku Bunngakubu
Kenkyu Kiyou (The Journal of the Faculty of Nagoya University ), vol.3-1, 1950, pp.1-31.
2. Ratnqkara1qnti, Triyqnavyavasthqna, Tohoku No. 3712, 110a1ff. Ratnqkara1qnti states about
these two methods, in his Praj`qpqramitopqde1a, when he composed the saluting verse 6-8 as following
(Tohoku No.4079, fol.134a3): pha rol phyin pa'i tshul la yun rix dka' bas 'bras bur smin // sxags tshul dka' ba med par myur du byax chub reg par 'gyur // 'di ni btson 'grubs 'bar ba'i stobs ldan lam ni dax po ste // dax pas rnam par 'phel ba'i blo can rnams 'cig 1os yin //6// byax chub phyir ni 1in tu dka' bas yun rixs spyod byed pa // thub pa mams kyi sras po de ni dpa' bo yin s`am byed // go 'phax de `id myur du bdeb ster ber byed pa'i sxags // bde g1egs rin chen de ni sus rig de ni skal bzax po//7// gax gis bcom ldan pha rol phyin mchog ma // `in rje bzdin du bsgoms par gyur pa yis // de yi lag na pha rol phyin pa lxa // gnas 1ix sxags kyax rab tu 'grub par byed //8//
3. Kukai, Benkenmitsunikyoron, Collected Works of Kobodaishi, Criticaly Edited (空海、『辯顕密二教論』,『定本弘法大師全集』), Koyasan 1994, vol.3, p.75ff. Cf.Y.Hakeda, Kukai:
Major Works, NewYork 1972, Part III, 3. The Difference between Exoteric and Esoteric Buddhism,
pp.151ff.
4. Kukai, Benkenmitsunikyoron, op.cit., p.101.
Kukai, op.cit., vol.3, p.105.
Sarvatathqgatatattvasa/graha, ed.K.Horiuchi, Koyasan 1963, pp.313, 490: subhq2itam ida/ s[tra/ vajrayqnam anuttaram / sarvatqthqgata/ guhya/ mahqyqnqbhisamgraham // In this case also, the vajrayqna is not the another yqna of Mahqyana, but the uttamayqna of Mahqyqna.
In the Mahqvairocanqbhisa/bodhis[tra, it is described as the paramayqna of mahqyqna. Cf. Mahqvairocanabhisambodhis[tra, ed. T.Hattori, Tibetan Version of Mahqvairocanqbhisa/bodhi (蔵文大日経）, Hannou 1931, p.60f.:
ACIP(Asian Classic Input Project) released Source CD Release A in 1993. In the CD, the
Electronic Text of the s[tra is contained. In searching the phrase, I used the E-text.
Tohoku No.2663, fol.261af. Mahqvairocanqbhisa/bodhivikurvitqdhi2wqna-vaipulyas[tre-ndra-rqja-nqma-dharmaparyqya, ed.Y.Miyasaka, Acta Indologica VII, Narita 1995, pp.7ff. Cf. S.Sakai,
Dainichikyo-Kosyaku, in The Collected Works of Shinten Sakai, vol.2, pp.3f.;also, Chi.M.Namai, On the
Bodhisattvas who go through the gate of mantra practice, Shingonmon-yori Gyo-wo Gyozuru Bosatu,
Commemoration Volume of Koyasan University in its 110th Anniversary of the Founding of the
Koyasan University, Koyasan 1996, pp.163ff.
Sm3tij`qnak]rti, Bodhicittavivarazawikq, Tohoku 1829, 122a4: byax chub kyi sems de g`is
gax gis bskyed ce na, de bstan pa ni sxags kyi sgo nas she bya ba la sogs pa ste. de la sxags ni 1es skyob
ste, rnam par mi rtog pa'i ye 1e s dax s`ix rje'i rax bshin gsuxs nas bzlos pa'i phir ro. de dax po nas dax
du len pa'i sems ni sxags kyi sgo nas spyad pa spyod pa ste, de la dax po 'jug pa'i theg pa ni sgo'o. dam
tshig gi sxom pa spux shix zlo ba'i dkyil 'khor dax yi ge 'bru la sogs pa bsgom pa'i mxon par rtogs pa'i
rim pa ni spyad pa'o. de rtse gcig tu bsgom pa ni spuod pa'o. sxags kyi sgo nas spad pa spyod pa yax
yin la, byax chub sems dpa' yax yin pas na, sxags kyi sgo nas spyad pa spyod pa'i byax chub sems dpa'
ste rnal 'byor pho mo la bya'o.
10. Nqgqrjuna, Bodhicittavivaraza, ed.Chr.Lintdner, Nqgqrjuniana, p.184: byax chub sems
dpa' gsax sxags kyi sgor spyad pa spyod pa rnams kyis de ltar kun rdzob kyi rnam pas sems smon
pa'i rax bzin can bsked nas, don dam pa'i byax chub kyi sems bsgom pa'i stob kyis bskyed par bya ba
yin pas de'i phyir de'i rax bzhin b1ad par bya'o.
11. Cf.fn.3.
12. Cf.III.
14. Traditionaly in Japan, the esoteric tradition after the Mahqvairocanqbhisa/bodhi is called
Junmitsu(純密 sophisticated one) whereas that before the s[tra is called zoumitsu (雜密 micscerinious).
Prof. Y.Matsunaga, categorized the historical period of esoteric tradition into three: Early / Middle /
Later stages. The Middle stage is distinguished from the early one as: it aims at becoming a Buddha;
The rituals, sqdhanas, p[jqs are systematized concerning the threefold activities; The ritual are
associated with mantra, mudrq, mazfala. Cf., Y.Matsunaga, Mikkyokyoten Seiritusi-Ron ( A Study on
the History of Development of Esoteric Canons ), Kyoto 1980.
15. Har Dayal: The Bodhisattva doctrine in Buddhist Sanskrit Literature, London 1932, Chap. II
Origin and Development of the Bodhisattva Doctrine, pp.30ff.,54.
16. In the Buddhqvata/saka there is described an episode of a doctor Bodhisattva, who
transforms his body into the manifestation of the power of mahqkaruza ( svakqyqdhi2whqna ), and lives
even after his death. Cf. Tohoku No.44, ga, fol.96a:sxags dax rig sxags kyi stobs dax byin gyis rlabs
kyis kyax bdag gi lus bhix gyis bslabs te, ci nas kyax bdag 1i nas lus mi `ig pa dax, mi skam pa
dax....;Taisho, vol.9, 617b:爾時医王以薬塗身呪術自持、令我命終之後身不乾燥又不散壞... 17. Bodhisattvabh[mi p.13:asiddhqni ca tad anyahastagatqni sattvqnqm ]tyupadravopa1ama-sa/1amakqni mantrapadqni vidyqpadqni tad dhastagatqni sidhyanti. ka4 punar vqda4 siddhqni.
Taisho, vol.30, p.482b14 菩薩本性住,種姓時一切麁重性自微薄既發心已所有麁重轉復輕微謂身麁重及心麁重若餘衆生爲欲息滅疾疫災横所用無驗呪句明句菩薩用之尚令有驗何況驗者成就
18. Bodhisattvabh[mi, p.180-185.
19. Dharmak]rti, Svav3tti ad Pramqzavqrttika I. 309, ed R.Gnoli, The Pramqzavqrttikam of
Dharmak]rti - The First Chapter with the Autocommentary -, SOR XXIII, Roma 1960, p163f.:
rathyqpuru2q api kecana tantraj`q4 svaya/k3tair ki/cit karma kurvanti. tathqnyo 'pi anati1aya1 ca kartq
ca mantrqzqm iti. na te2qm prabhqvavatqivqdhi2whqnqt. tatk3tam hi samayam anupqlayantas tadupade1ena ca vartamqnq4
samartha4. tatsamayopade1anirapek2qnqm asamarthyqt. tatrqpi tadqkqradhyqnqder eva prayogqt. tasmqt
tadadhi2whqnam eva tat tqd31am ity unnetam. api ca, so 'pi tqd31a4 prabhqvavqn
evqnanyasqdhqraza1aktitvqd iti puru2avi1e2a eva samarthita4.
20. Dharmak]rti, Svav3tti ad Pramqzavqrttika I. 243, ed R.Gnoli, pp.123f.: nanu 1aknuvanty
eva puru2q4 mantrqn kartu/. etad uttaratra (ad PV I 308) vicqrayi2yqma4. api ca na mantro nqmqnyad
eva ki/cit. ki/ tarhi. satyatapa4prabhqvavatq/ samihitqrthasqdhana/ vacana/. tad adyatve 'pi
puru2e2u d31yata eva. satyqdhi2whqnabalqd vi2adahanqdistambhanadar1anqt. 1abarqzq/ ca ke2q/cid
adyqpi mantrakarazqt. avaidikqnq/ ca bauddhqd]nq/ mantrakalpqnq/ dar1anqt. te2q/ ca
puru2ak3te4. tatrqpy apauru2eyatve katham idqn]/ apauru2eyam avitatham. baudhqd]n]/ amantratve
tadanyatrqpi syqt karaz]yam. vi2akramqdik3to bauddhq pi d31yate. tatrqmantratvam api viprati2iddham.
mudrqmazfaladhyqnair api anak2arai4 karmqzi kriyate. na ca tqny apauruseyqni nityqni yujyate.
21. In these cases the word of a spell is called mantra, the status which ensures the words as
truth is called dhqraz]. In the later usage, the words of a spell itself come to be called dhqraz]. The late
Prof. K.Ujike, investigating the changing phases of the concept of dhqran], presented a hypothesis :that
can be called simply the transformation of dhqraz] to mantra. Darani no Sekai ( The World of Dhqraz]),
Osaka 1984; Darani-siso no Kenkyu (A Study on the Theory of Dhqraz] ), Osaka 1987.
22. Bodhisattvabh[mi, p.185: tatra katamq bodhisattvasya bodhisattvak2qntilqbhqya dhqraz].
iha bodhisattva4 svaya/ pragqfhahetucarita4 praj`qvqn praviviktavihqr] vqcam apy anud]rayan
dar1anapratham apy anqgacchan kenacit saha tathq mqtrqbhoj] asa/k]rzabhoj] ekaprakqrq1anabhoj]
pradhyqnaparata4 alpa/ rqtrau svapan bahu jqgran yqn]mqni tathqgatabhq2itqni bodhisattvak2qnti-lqbhqya mantrapadqni tad yathq iwi miwi kiwibhi4 k2qntipadqni svqha. ity ete2q/ mantrapadqnqm artha/
cintayati tulayaty upapar]k2ate. sa e2q/ mantrapadqnqm eva/ samyak pratipanna evam artha/ svayam
evq1rutvq kuta1cit pratividhyati. tad yathq nqsty e2qm mantrapadqnq/ kqcidqrthaparini2patti4 nirqrthq
evqite. ayam eva cai2q/ artho yad uta nirarthatq. tasmqc ca para/ punaraparam artha/ na samave2ate.
iyatq tena te2q/ mantrapadq-nqm qrtha4 supratividdho bhavati. 23. The s[tra was supposed to be one of the precursor texts of the Mahavairocanqbhisa/bodhi
by the late Prof. Sakai. Recently, N.Ohtsuka, published some papers on the influence of the Gazdavy[ya
on the text, and precisely investigated the components of the abhi1eka ritual that renders the plots of the
Gazfavy[ha. Cf. N.Ohtsuka, Kongoshukanjotantora no kanjo ni tsuite( On Abhi1eka Ritual of the
Vajrapqzyabhi1eka ), The Journal of Indian and Buddhist Studies, vol 44-1, 1995, pp.350ff.; Kongoshu-
kanjotantra ni okeru mandaragyo ni tsuite, On the Mazfalavidhi of the Vajrapqzyabhi1eka ),
Buzankyogakutaikaikiyo，vol.23, 1995, pp.272ff.
24. K.Ujike, Darani-siso no Kenkyu (A Study on the Theory of Dhqraz] ), Osaka 1987, pp.155ff. 25. Shi.Sakai, Hosshin-ge no shingon-ka ni tuite (On Formatting the Dharmakqyagqthq into a
mantra, The Mikkyobunka ( Quarterly Reports on Esoteric Buddhism ) No.111, 1975; Chi.Namai,
Bodaisin-ge ni tuite no ichi-kosatsu, (On the Bodhicittagqthq ), The Mikkyobunka, vol.90, 1970; On
Bodhicittabhqvanq in the Esoteric Buddhist Tradition, Tibetan Studies,-Proceedings of 7th Seminar of
the International Association of Tibetan Studies- ed. E.Steinkellner, Wien 1997.
Tohoku No.3947, fol.239b-240a. Cf. H.Eimer, Bodhipathaprad]pa, Asiatische Forschungen
Band 59, Wiesbaden 1978, S.122-127.
Kukai, Bebkenmitsunikyoron, Collected Works of Kobodaishi, Critical Edited (空海、『即身成仏義』 ) vol.3, p.28.由此印密言加持自身、成法界體性智毘盧遮那佛虚空法界身. Cf.Y.
Hakeda, Kukai Major Works, p.231.
28. Bodhisattvabh]mi, p.8: sa ca cittotpqda4 sarva bodhipak2yaku1alam[lasa/grahqya
p[rvaxgamatvqt ku1ala4 paramakau1alyaguzayukta4 bhadra4 paramabhadra4 kalyqza4
paramakalyqza4 sarvasattvqdhi2whanakqyavqgmanodu1caritavairodhika4.
29. Bodhisattvabh[mi, p.13:utpqditacittas tu bh[yasyq mqtrayq mandataradau2whulyo
bhavati, yad uta kqyadau2whulyena cittadau2whulyena ca. asiddhqny api ca tad anyahastagatqni
sattvqnqm]ty upadravopasa/gasa/1ayakqni mantrapadqni vidyqpadqni taddhastagatqni
sidhyanti. 30. Chi.M.Namai, On svacittqdhi2whqna, Journal of Indian and Buddhist Studies (JIBS), 43-2,
1995, pp.ff.; On svakqyqdhi2whqna, JIBS, 44-2, 1996; The concept of dhqraz] in the Buddhq-vata/saka,
Journal of the Esoteric Study. 1998.
31. Gazfavy[ha, ed.H. Izumi & T.D.Suzuki, The GANDAVYUHA SUTRA critically edited,
part I, Kyoto 1949, pp.82,83: i. iti hi kulaputra yasyq/ yasyq/ di1i yasyq/ yasyq/ lokadhqtau ya/
yam eva tathqgata/ dra2wum qkqxk2qmi, ta/ tam eva tathqgata/ pa1yqmi yasmin yasminn adhvani
yasmin yasminn qrambaze yasyq/ yasyq/ p[rvacaryqyq/ tathqgata/ dra2wum qkaxk2qmi, yasmin
yasmin vikurvitakqraze yasmin yasmin sattvavinayakqraze ya/ ya/ tathqgata/ dra2wum qkaxk2qmi
ta/ tam eva tathqgata/ pa1yqmi . ii. na ca te tathqgatq ihqgacchanti, na cqha/ tatra gacchqmi, so 'ha/ kulaputra na kuta1cid
qgamanatq/ tathqgatqnq/ prajqnan, na kvacid gamanatq/ svakqyasya prajqnan svapnopama vij`apti/ ca tathqgatqnq/ prajqnan svaccittasamavicqravij`apti/ svapnasya prajqnan
pratibhqsasamavij`apti/ ca tathqgatqnq/ prajqnann acchodakabhqjanavij`apti/ ca svacittasya
prajqnan mqyqk3tar[pavij`apti/ ca tathqgatqnq/ prajqnan mqyopamavij`apti/ ca svacittasya
prajqnan prati1rutkqgirigho2qnuravazatq/ ca tathqgatagho2asya prajqnan prati1rutkqsamavij`ati/ ca
svacittasya prajqnann. iii. evam anugacchqmy evam anusmarqmi svacittqdhi2whqna/ bodhisattvqnq/ sarvabuddhadharma iti. svacittqdhi2whqna/ sarvabuddhak2etrapari1uddhi4 svacittqdhi2whqna/ sarvabuddhabodhi-sattvacaryq svacittqdhi2whqna/ sarvasattvaparipqkavinaya/ svacittqdhi2whqna/ sarva-bodhisattvaprazidhqnqbhinirhqra4 svacittqdhi2whqna/ sarvaj`atqnagarqnuprqpti4
svacittqdhi2whqnam acintyabodhisattvavimok2avikr]fanatq svacittqdhi2whqna/ buddhabodhyabhi-sa/bodha4 svacittqdhi2whqna/ samantadharmadhqtusamavasarazav32abhitqvikurvita/
svacittqdhi2whqna/ sarvakalpas[k2masamavasarazaj`qnam iti . tasya mama kupaputraiva/ bhavati, svacittam evopastambhayitavya/ sarvaku1alam[lai4 svacittam
eva pari2yandayitavya/ dharmameghai4 svacittam eva pari1odhayitavya/ qrambaz]yadharmebhya4
svacittam eva drfh]kartavya/ v]ryeza svacittam eva 1am]kartavya/ k2qntyq svacittam eva
prazayitavya/ j`qnqnugame2u svacittam evottqpayitavya/ praj`ayq svacitta/
evqbhinirharttavya/ va1itqsu svacittam eva vipul]kartavya/ buddhasamatqyq/ svacittam
evqvabhqsayitavya/ da1atathqgatabalai4. etam aha/ kulaputrqsaxgavy[ha/ tathqgatavimok2a/ jqnqmy qy[hqmi niry[hqmi. 32. Sho.Watanabe, Adhi2whqna no bunkengakuteki-siron, A Bibliographical Study on
Adhi2whqna，The Naritasanbukkyokenkyukiyou, vol.2, 1977. He had investigated wholly texts
of early Buddhist literature and classified the usage of the term "adhi2whqna" into these four: A. praj`qdhi2whqna, j`qnqdhi2whqna B.satyqdhi2whqna C.tyqgqdhi2whqna D.upa1amqdhi2whqna.
33. On svakqyqdhi2whqna, JIBS, 44-2, 1996.
34. Saddharmapuzfar]kas[tram, ed. P.L.Vaidya, BST No.6, Darbhanga 1960, p.237: mq y[ya/ kulaputr qmqm axgahna] d32wvq rudata, mq krandata, mq paridevadhvam / e2o 'ha/
kulaputrq ye kecid da1asu dik2u anantqparyantqsu lokadhqtu2u buddhq bhagavantas ti2whanti dhriyante
yqpayanti, tqn sarvqn buddhqn bhagavata4 sqk2iza4 k3tvq te2q/ purata4 satyqdhi2whqna/ karomi,
yena satyena satyavacanena sva/ mama bqhu/ tathqgatap[jqparityajya suvarzavarzo me kqyo
bhavi2yati /tena satya-vacanena aya/ mama bqhur yathqpaurqzo bhavatu, iya/ ca mahq-p3thiv] 2afvikqra/ prakampatu, antar]k2agatq1 ca devaputrq mahqpu2pavar2a/ pravar2antu/ iti
35. Taisho, vol.30,735c04,曼殊室利菩薩復白佛言。唯願世尊爲諸菩薩略説契經調伏本母不共外道陀羅尼義。由此不共陀羅尼義令諸菩薩得入如來所説諸法甚深密意。....
36. Sarvatathqgatatattvasamgraha, ed.K.Horiuchi, pp.24-29: (i) atha sarvqrthasiddhir bodhisattvo mahqsattva4 sarvatathqgatais codita4 samqnas tata4qspqnaka-samqdhito vyutthqya sarvatathqgatqn prazipatyâhuya evam qha. bhagavantas tathqgatq4 qj`qpayata.
katha/ pratipqdyqmi. k]d31a/ tattvam iti. evam ukte sarvatathqgatqs ta/ bodhisattvam ekakqzwhena-ivam qhu4. pratipadyasva, kulaputra, svacittapratyavek1qsamqdhqrena prak3tisiddhena rucijaptena mantreza
o/ cittaprativedha/ karomi iti.... (ii),(iii),(iv).... (v) atha vajradhqtur mahabodhisattvas tan sarvatathagatan evam qha; pa1yqmi bhagavantas tathqgatq4, sarvatathqgatakqyam qtmqnam. sarvatathqgatq4 prqhu4. tena hi mahqsatva satvavajra/ sarvqkqravaropeta/ buddhabimbam qtmqna/ bhqvayânena
prak3tisiddhena mantreza rucita4 parijqpya o/ yathq sarvatathqgatqs tathâham //
37. Kukai, Sokushinjobutu-gi, op.cit, vol.3, p.26ｆｆ. Cf.Y.Hakeda, Kukai Major Works, p.231．
Pa`cakrama, ed. K.Mimaki & T.Tomabechi, Bibliotheca Codicum Asiaticorum 8, Tokyo
1994, p.32: svqdhi2whqnakramo nqma sa/v3te4 satyadar1anam / gurupqdaprasqdena labhyate tac ca nânyathq //III.10// .......... svdhi2whnakrama/ labdhv sarvabuddhamaya4 prabhu4 / janmanhaiva buddhatva/ ni4sa/deha/ prapadyete // III.12 // ..... darpaze vimale vyakta/ d31yate pratibimbavat / bhqvbhqvavinirmukto vajrasattva4 sucitrita4 //III.24// sarvqkqravarôpeto asecanakavigraha4 / dar1yet ta/ su1i2yqya svqdhi2whqnam tad ucyate //III.25// iyam eva hi sa/lak2yq mqyq nirdo2alak2azq / mqyâiva sa/v3te4 satya/ kqya4 sqmbhogika1 ca sa4 //III.26// sâiva gandharvasattva4 syqd vajrakqya4 sa eva hi / vajrasattva4 svaya/ tasmqt svasya p[jq/ pravartayet //III.27// qtmq vai sarvabuddhatva/ sarvasauritvam eva ca / tasmqt sarvaprayatnena hy qtmqna/ p[jayet sadq //III.28// darpazapratibimba/ ca svapna/ mqyq/ ca budbudam / indrajqla/ ca sqd31ya/ pa1yet sa prabhu4 sm3ta4 //III.34// sarvatra sarvata4 sarva/ sarvathq sarvadq svayam / sarvabuddhamaya/ siddha/ sva/ qtmqna/ sa pa1yati //III.37//