{"@context":{"@vocab":"https://cir.nii.ac.jp/schema/1.0/","rdfs":"http://www.w3.org/2000/01/rdf-schema#","dc":"http://purl.org/dc/elements/1.1/","dcterms":"http://purl.org/dc/terms/","foaf":"http://xmlns.com/foaf/0.1/","prism":"http://prismstandard.org/namespaces/basic/2.0/","cinii":"http://ci.nii.ac.jp/ns/1.0/","datacite":"https://schema.datacite.org/meta/kernel-4/","ndl":"http://ndl.go.jp/dcndl/terms/","jpcoar":"https://github.com/JPCOAR/schema/blob/master/2.0/"},"@id":"https://cir.nii.ac.jp/crid/1390282680323979136.json","@type":"Article","productIdentifier":[{"identifier":{"@type":"DOI","@value":"10.11168/jeb1947.1973.102_l92"}},{"identifier":{"@type":"NAID","@value":"130003867222"}}],"dc:title":[{"@language":"en","@value":"THE SYMBOL-SYSTEM OF SHINGON BUDDHISM (4)"},{"@value":"真言密教の象徴体系 (四)"}],"dc:language":"ja","description":[{"type":"abstract","notation":[{"@language":"en","@value":"In the first part of this paper, the historical formation of the particular symbol <i>Shingon</i> 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 <i>mantra</i> to <i>Mantra</i> in India. In the second Chapter two main themes were pursued, one was the transformational process from <i>mantra</i> to <i>shingon</i> in East Asia, and the other the formation of the symbol-system “<i>Shingon</i> and <i>shingon</i>” based on its transformation.<br><i>Mantras</i> (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 <i>paritta</i> (protection) and <i>vidya</i> (knowledge).<br>In Mahayana Buddhism, the term <i>dharani</i> (entire support), which connotes power, was applied to some spells, and a great number of <i>dharani</i> were produced by the time of Nagarjuna. In the period of the Yogacara school (ca. 4th century A. D.), some <i>mantras</i>, being endowed with the function of <i>dhdranis</i>, were called <i>mantra-dharani</i>, and soon the actuall differentiation between <i>mantra</i> and <i>dharani</i> disappeared.<br>Due to the rise of Tantrism, <i>mantras</i> emerged as an important factor in Buddhism. Then, in the <i>Mahdvairocana-sutra</i>, <i>mantra</i>, being thought of as <i>Mantrata</i>, was identified with <i>Dharmata</i>, and became the particular symbol <i>Mantra</i>. One who approaches <i>Mantra</i> through the gate of <i>mantra</i> was called a “Bodhisattva who practises the discipline of the Bodhisattva through the gate of <i>mantra</i>.” The symbol-system “<i>Mantra</i> and <i>mantra</i>” was formulated. Both <i>adhisthana</i> and <i>upaya</i> were basic and constituent elements of this symolsystem. Here, Mantra-yana came into being as a religion.<br><i>Mantras</i> and <i>dharanis</i> 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 <i>mantra</i> and <i>dharani</i> greatly attracted people; and the incomprehensibility of them had a magico-soteriological function for the people.<br>In the course of time, <i>mantras</i> and <i>dharanis</i> have undergone the process of Sino-Japanization; they have gone through the process of selection; the sound-theory of <i>mantra</i>, which had occupied a most important domain in India, was undervalued, and the meaning of <i>mantra</i> 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 “<i>Chên-yen</i> and <i>chên-yen</i>” was not formulated.<br>The symbol-system of “<i>Mantra</i> and <i>mantra</i>” was transmitted through Hui-kou (747-805) to Kukai (774-835). And by KUkai the symbol-system “<i>Shingon</i> and <i>shingon</i>” was formulated; and a religion called <i>Shingon</i> was founded in Japan.<br>According to Kukai, <i>shingon</i> is <i>vac guhya</i> (the secret of speech), one of the three secrets of <i>Dharma-kaya</i>; and <i>Shingon</i> the three secrets as a whole. In other words, <i>Shingon</i> is the whole of the activities or manifestations of <i>Sam-mitsu</i> of <i>Dharma-kaya</i>, namely <i>Mandala</i>; and <i>shingon</i> is a part of <i>Sam-mitsu</i>. This symbol-system was, as a matter of course, not identical with that of “<i>Mantra</i> and <i>mantra</i>.” It was a distinctive symbol-system of Shingon"}],"abstractLicenseFlag":"disallow"}],"creator":[{"@id":"https://cir.nii.ac.jp/crid/1410009221973073920","@type":"Researcher","personIdentifier":[{"@type":"NRID","@value":"9000254080584"}],"foaf:name":[{"@language":"en","@value":"Toganoo Shozui Makoto"},{"@language":"ja","@value":"栂尾 祥瑞"}]}],"publication":{"publicationIdentifier":[{"@type":"PISSN","@value":"02869837"},{"@type":"EISSN","@value":"1884345X"}],"prism:publicationName":[{"@language":"en","@value":"Journal of Esoteric Buddhism"},{"@language":"ja","@value":"密教文化"},{"@language":"en","@value":"Journal of Esoteric Buddhism"},{"@language":"ja","@value":"密教文化"}],"dc:publisher":[{"@language":"en","@value":"Association of Esoteric Buddhist Studies"},{"@language":"ja","@value":"密教研究会"}],"prism:publicationDate":"1973","prism:volume":"1973","prism:number":"102","prism:startingPage":"L92","prism:endingPage":"L61"},"availableAt":"1973","dataSourceIdentifier":[{"@type":"JALC","@value":"oai:japanlinkcenter.org:0036194812"},{"@type":"CIA","@value":"130003867222"}]}