Sanskrit Beyond Text: The Use of Bonji (Siddham) in Mandala
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| Importing Mikkyō
Starting in 788, Kūkai began a classical education in Heijō-kyō, entering the state university in 791. 62 He eventually left the university, disillusioned with secular life. 63 His discovery of the 59 Indeed, the topic of calligraphy in Japan is rich, complex, and deserving of more time and space; however, within the scope of this thesis the theoretical base of Sanskrit is more relevant for a discussion of the two focus mandalas so I will leave my own discussion of calligraphy brief. In the future, a more detailed and nuanced look at the culture of calligraphy and kana as well as the influence of such forces on Sanskrit’s spread to a variety of objects would be beneficial. This type of approach aligns nicely with Abe’s theory on the development of kana and could reveal a complex reciprocal relationship between the two writing systems of kana and Sanskrit. 60 This assertion by Arthur Waley (Sei Shōnagon, and Arthur Waley. The Pillow-Book of Sei Shōnagon. London: G. Allen & Unwin, 1928, p. 13), paraphrased by me, can be found in a variety of sources ranging from academic texts (Loehr, Max. Buddhist Thought and Imagery. [The Abby Aldrich Rockefeller inaugural lecture, Harvard University, February 24, 1961]. Cambridge: Harvard University, 1961, p. 20) to popular printed forms (such as TIME magazine). 61 Shimizu, Rosenfield, Masters of Japanese Calligraphy, p. 15. 62 There are many more detailed descriptions of Kūkai’s background—English sources include Abe and Bogel op cit. The earliest surviving biography is the Kūkai sōzuden, a biography is attributed to a disciple of Kūkai, Shinzei ( 真済, 800-860). Bogel, With a Single Glance, p. 63. Although style and content indicate a later date, historians generally assert its date of composition to be prior to 857 due to the fact that Kūkai’s posthumous bestowal of the title daisōjō www.manaraa.com 24 esoteric practice of the gumonjihō ( 求聞持法 , Morning Star Rite) meditation, asserted by Kūkai in his essay Sangō shiiki ( 三教指帰 , Eng.: Demonstrating the Goals of the Three Teachings) , 64 led to Kūkai’s interest in Buddhism. Another formative experience for Kūkai, mentioned in a later biography, revolves around his supplication to the Buddha, asking for a more profound truth to be revealed. 65 Essays written after his return from China assert that this experience directed him to the Dainichi-kyō ( 大日経 , Skt.: Mahavairocana Sutra), one of the principal scriptures of Mikkyō. 66 His desire to study the ritual languages described in the Dainichi-kyō as well as his frustration at not being able to answer the questions created from reading this text were possible reasons for Kūkai’s travel to China, where he would be able to study both. 67 Though Kūkai’s interest in Sanskrit is clear from his actions after his return, if the texts written after his return are reliable such an interest can be discerned even before his travel to the continent. As Abe states, in an emphasis of Kūkai’s early interest in text and language, “his [Kūkai’s] decision to study in China was motivated by his desire to master Sanskrit…” 68 In 804, at age 31, Kūkai was ordained for the purpose of replacing priests that had originally been selected to travel to China for study. The first envoy had been forced back and to bring the same priests would have been inviting another, perhaps more serious misfortune to (大僧正, Eng.: high priest) is not reflected in any way within the work. The chronology of events is “generally regarded as reliable, because it largely agrees with the “Daisōzu dentō daihosshii kūkai,” the earliest record of Kūkai with an established date of composition included in the national history Shoku nihon kōki (fscl. 4, KT 3:38), compiled in 869.” Abe, Weaving, p. 471 (footnote 12). 63 These events are discussed in the Kūkai sōzuden as well as in Kūkai’s own writings. As Bogel mentions in her book, Kūkai’s disinterest in secular life and his subsequent interest in Buddhism may be partially attributed to the political intrigues that led to the downfall of one of Kūkai’s clan’s most successful members, Saeki no Imaemishi ( 佐伯今毛人 , 719-790). Bogel, tải về 3.51 Mb. Chia sẻ với bạn bè của bạn:
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