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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 동국대학교 불교학술원 International Journal of Buddhist Thought and Culture International Journal of Buddhist Thought & Culture Vol.31 No.1
- 발행연도
- 2021.6
- 수록면
- 217 - 255 (39page)
- DOI
- 10.16893/IJBTC.2021.06.30.1.217
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초록· 키워드
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Recitation is the most common means of practicing mantras, but it is not the only method. Some Buddhist texts belonging to the Cakrasaṃvara scriptural tradition in early medieval India include discourses that teach visualization of the “maṇḍala of mantra,” i.e., a maṇḍala comprised of deities who are anthropomorphized transformations of letters that constitute either a single mantra or group of mantras. Four of the major mantras in that scriptural tradition, viz., the heart mantra of Heruka, the near-heart mantra of Heruka, the mantra of the six yoginīs, and the heart mantra of Vārāhī, are practiced through visualization of the maṇḍala of mantra. This paper analyzes the forms and functions of the four systems of the “maṇḍala of mantra” taught in the Cakrasaṃvara tradition, focusing on the Herukābhidhānatantra, Kambala’s Sādhananidhi, and the Abhidhānottaratantra.
Analysis demonstrates that the four systems of the maṇḍala of mantra were developed gradually. Firstly, in the Herukābhidhānatantra, the four mantras were taught for recitation to those who practice for mundane purposes, particularly those inclined toward black or harmful magic. In the Sādhananidhi, the mantras were organized as the maṇḍalas of deities with Tantric appearances. Through visualization, practitioners can serve a wide range of mundane purposes. Finally, in the Abhidhānottaratantra, most deities were correlated to non-Tantric Buddhist concepts, such as the Eight Liberations, and some of the purposes of visualization are more spiritual or supramundane. These suggest that the deities’ Tantric appearances represent their magical and mundane potentials, while the non-Tantric Buddhist concepts represent their spiritual and supramundane potential. These different forms are related to how the visualization effects are theorized.
Analysis demonstrates that the four systems of the maṇḍala of mantra were developed gradually. Firstly, in the Herukābhidhānatantra, the four mantras were taught for recitation to those who practice for mundane purposes, particularly those inclined toward black or harmful magic. In the Sādhananidhi, the mantras were organized as the maṇḍalas of deities with Tantric appearances. Through visualization, practitioners can serve a wide range of mundane purposes. Finally, in the Abhidhānottaratantra, most deities were correlated to non-Tantric Buddhist concepts, such as the Eight Liberations, and some of the purposes of visualization are more spiritual or supramundane. These suggest that the deities’ Tantric appearances represent their magical and mundane potentials, while the non-Tantric Buddhist concepts represent their spiritual and supramundane potential. These different forms are related to how the visualization effects are theorized.
목차
Abstract
Introduction
On the Four Systems of the Maṇḍala of Mantra
The Maṇḍala of the Heart Mantra of Heruka
The Maṇḍala of the Near-heart Mantra of Heruka
The Maṇḍala of the Heart Mantra of Vārāhī
Effects of Practices of the Mantras
Conclusion
Reference
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