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.
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).
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.
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.
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.
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.
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.
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.
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.
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
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