Ānandagarbhaの曼荼羅成就法論

概要

論文の詳細を見る
Ānandagarbha is an Indian priest of Tantric Buddhism of the Yoga class who was highly praised by Tibetan tantric masters (ācāryas). He composed six treatises concerned with a sort of Maņdalasādhanopāyikā which mainly consists of three stages of contemplation (trisamādhi; tiń ńe hdsin gsum po). His work and thought have not been studied yet to any great extent. The present author aims at clarifying his understanding of the meaning of practicing the Maņdalasādhanopāyikā in the context of his whole system of tantric rituals, on the basis of an analysis of the contents of the Maņdalasādhanopāyikā described in each of his works. The Maņdalasādhanopāyikā is a yogic method for the completion of a maņdala and is supposed to be practiced by a tantric master, according to Ānandagarbha. All of his six treatises agree that it consists of three stages of contemplation followed by "coming near while offering." At the first stage of contemplation a tantric master observes the essence (rań bshin) of his mind (sems) for the purpose of acquiring the wisdom (ye śes) of the Supreme Lord "rnam par snań mdsad chen po," who is Dharma Body (chos kyi sku), omnipresent, and ultimately not different from one's mind. At the second stage of contemplation a tantric master forms a detailed image of the maņdala which comprises deities who are born from the Supreme Lord. The wisdom obtained through the practice of the first stage of contemplation is the essence of compassionate mind (sñiń rje), so that the wisdom is followed by operating the compassionate mind. Therefore, the purpose of practicing this stage of contemplation is to promote a tantric master's compassionate mind on the basis of the wisdom gained through the practice of the first stage of contemplation. At the third stage of contemplation a tantric master brings all forms of existence into unity with the maņdala while pondering on the contents of the maņdala's deities' compassionate performances, in order to consolidate the maņdala. As the maņdala is a spatial incarnation of the Supreme Lord's compassionate mind based on his wisdom, the practice of this stage of contemplation proves to be for the sake of fixing the tantric master's compassionate mind based on his wisdom. At a form of contemplation called "coming near while offering," a tantric master gives offerings symbolized as mantra and mudrā to the deities of the maņdala, who are called from Buddha Lands to the maņdala. Since a tantric master does not always complete his yoga in a one-time or few-times practices of the three stages of contemplation, he expects the deities to help him complete it in return for his offerings. (This contemplation seems to have something to do with the popularity of offering rituals in those days: through the practice of those rituals one expected the effect of speeding up to enlightenment (abhisambodhi) as a present from the deities.) Those are the contents of Maņdalasādhanopāyikā by Ānandagarbha. He defines it as "the means for coming near beforehand (sńoń du bsñen bahi cho ga)." Taking the Maņdalasadhānopāyikā's purpose into consideration, "coming near" seems to denote "coming near to the essence of the maņdala." Moreover, since the Maņdala rituals such as tantric initiation (abhiseka), homa ritual, and so on are to be conducted after the practice of Maņdalasādhanopāyikā, "beforehand" means nothing but "before Maņdala ritual." When we accept this interpretation, it may safely be said that the Maņdalasādhanopāyikā has some organizational relation to Maņdala ritual. According to Ānandagarbha, the Maņdalasādhanopāyikā is a self-reflective yoga, whereas the Maņdala ritual is a deed in which a tantric master can actually supply his disciples and believers with the profits of the religious or secular level by using a drawn maņdala. Since the essence of the maņdala is the Supreme Lord's compassionate mind based on his wisdom, which is ultimately not different from a tantric master's mind, the maņdala can not be properly utilized by everyone. Only a tantric master can use it well when he has fully contemplated his own mind. In short, Ānandagarbha's understanding of the meaning of practicing Maņdalasādhanopāyikā is to acquire the ability of performing the tantric master's compassionate deeds well in the following Maņdala ritual. This meaning, significantly located in Ānandagarbha's whole system of tantric rituals, reflects his idea that the position of mahāyāna is an ideal of his Tantrism which is not realized unless the tantric master can actually perform compassionate deeds well.
1995-10-31

Ānandagarbhaの曼荼羅成就法論

スポンサーリンク

概要

論文 | ランダム

スポンサーリンク