真言密教の象徴体系 (四)

In the first part of this paper, the historical formation of the particular symbol Shingon was examined in two fields: that is, in India, and in East Asia. The main theme of the first Chapter was the process of the symbolic formation of mantra to Mantra in India. In the second Chapter two main themes were pursued, one was the transformational process from mantra to shingon in East Asia, and the other the formation of the symbol-system “Shingon and shingon” based on its transformation.<br>Mantras (holy formulas or magic spells), which had been widely used among the people from the time of Rg-veda, were adopted into the system of early Buddhism under the names of paritta (protection) and vidya (knowledge).<br>In Mahayana Buddhism, the term dharani (entire support), which connotes power, was applied to some spells, and a great number of dharani were produced by the time of Nagarjuna. In the period of the Yogacara school (ca. 4th century A. D.), some mantras, being endowed with the function of dhdranis, were called mantra-dharani, and soon the actuall differentiation between mantra and dharani disappeared.<br>Due to the rise of Tantrism, mantras emerged as an important factor in Buddhism. Then, in the Mahdvairocana-sutra, mantra, being thought of as Mantrata, was identified with Dharmata, and became the particular symbol Mantra. One who approaches Mantra through the gate of mantra was called a “Bodhisattva who practises the discipline of the Bodhisattva through the gate of mantra.” The symbol-system “Mantra and mantra” was formulated. Both adhisthana and upaya were basic and constituent elements of this symolsystem. Here, Mantra-yana came into being as a religion.<br>Mantras and dharanis which have their cradle, growth or development on Hindu soil were after all a foreign or a strange product to the East Asian people. The exotic nature of mantra and dharani greatly attracted people; and the incomprehensibility of them had a magico-soteriological function for the people.<br>In the course of time, mantras and dharanis have undergone the process of Sino-Japanization; they have gone through the process of selection; the sound-theory of mantra, which had occupied a most important domain in India, was undervalued, and the meaning of mantra was emphasized instead.<br>Mantra-yana was introduced into China by Subhakara-simha (637-735), and Vajra-bodhi (671-741). Owing to support by the court and to the religious activities of I-hsing (687-727) and Amoghavajra (705-774), this imported Mantra-yana flourished in China as Chên-yen or Mi-tsung in the eighth and early ninth century.<br>This Chên-yen or Mi-tsung was, so to speak, a religious school ranked with T'ien-t'ai or Hua-yen. In Chên-yen or Mi-tsung, the particular symbol-system “Chên-yen and chên-yen” was not formulated.<br>The symbol-system of “Mantra and mantra” was transmitted through Hui-kou (747-805) to Kukai (774-835). And by KUkai the symbol-system “Shingon and shingon” was formulated; and a religion called Shingon was founded in Japan.<br>According to Kukai, shingon is vac guhya (the secret of speech), one of the three secrets of Dharma-kaya; and Shingon the three secrets as a whole. In other words, Shingon is the whole of the activities or manifestations of Sam-mitsu of Dharma-kaya, namely Mandala; and shingon is a part of Sam-mitsu. This symbol-system was, as a matter of course, not identical with that of “Mantra and mantra.” It was a distinctive symbol-system of Shingon