Vol.64 , No.3(2016)218亀山隆彦「『最後灌頂常行心要法』における「信知」」

(1)

（

268 ）

丿

’

ournal 　oflndian　and 　

BuddhiSt

Studie5

Vol．

64，

No ．3

，

March

2016

“

Correct

　

Awareness

　

and

　

Firm

　

Belief

”

（

shinchi

）

in

　

the

　

s

α

igok

呵

δ

ゴ

o

’

gy

δ

　

shin

ン

δ

h

δ

KAMEYAMA

Takahiko

Introduction

Today

，　as　

Tomabechi

Seiichi

苫米地誠

一

points

　out _，　

the

Esoteric

Buddhist

text

called

5

α

fgok

_吻

δ

_丿

δ

gy

δ5hin

_ン

δ

h

δ

最後灌頂常行心要法（

hereafter

5hfnン

δ

h

δ

_）

is

inherited

in

Shingon

Buddhist

temples

　such 　as　

the

Chishakuin

智積

院，

T6ji

東寺

，　and 　

Kong6

sanmaiin

金

剛

三

昧

院

，

1｝

_According

_to

_its

_postscripts

，　

the

　author 　of　

the

5hin

ン

δ

h

δ

is

Seizon

成

_{尊（}

1012 − 1074

_）

or　

Sh

δ

kaku

勝覚（

1057 − 1129

_）

，　

influential

Shingon

　monks

during

the

Heian

period

_，　who 　respectively 　

developed

the

dharma

lineage

　called 　

Ono

−

ryi

小野流

and 　established 　

the

Sanb6in

三

宝院

of

the

Daig

（）

ji

醍醐

寺

．

Through

　some

descriptions

in

the

text

_，　

however

_，　

it

is

　assumed 　

that

the

shfn

_ン

δ

h

δwas 　written 　

during

the

latter

half

　of　

the

Kamakura

period

，　

by

　a　

Shingon

　monk 　who 　was 　

involved

in

the

Sanb6in

−

_rya

_三

_{宝院}

_流

_。_r_。

_ther

_dhamla

_lineages

_of

_the

_Daig

_（）

_jL2

〕

　　

According

　

to

　

this

5hf

η

ン

δ

h

δ，　

considered

　

to

　

be

　

a

　

collection

　

of

secret

teachings

transmitted

　mainly 　_among 　_monks 　_of　

the

Daig

_（

オ

i

，　

Esoteric

Buddhist

practitioners

，　who

aspire 　

to

　“attain 　

Buddhahood

　within 　

this

　very 　

body

”

（

sokushin

_丿

δ

butsu

即身

成

仏）

，　are required 　

to

first

have

　a　

firm

belief

in

their

　own 　

bodies

　which 　

possess

　enormous 　virtue

innately

．

Strictly

　speaking _，　

they

have

to

　obtain 　

the

“

correct 　awareness 　and 　

firm

belief

”

（

5hinchi

信知）

concerning 　

the

　equality 　and 　non

−

duality

betWeen

human

bodies

and 　

those

　of　

Buddhas

．

It

is

　repeatedly 　claimed 　

in

the

text

that

_，　

if

　_such 　_correct 　_awareness

and 　

firm

belief

is

　_obtained

，　

the

practitioners

　will　attain 　enlightenment 　

immediately

even 　without 　completing 　

the

practice

　of　

three

　mysteries

_（

sanmitsuCy δ

三

密行

）

，　

the

fUndamental

practice

　_of　

Esoteric

Buddhisrn

．

This

is

because

_，　after 　obtaining 　

the

　correct

awareness 　and 　

firm

belief

，　every 　

b

。

dily

，　verbal ，　and 　mental 　

deed

　of　

the

practitioners

is

(2)

The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service The JapaneseAssociation of Indian and Buddhist Studies

"Correct

Awareness

andFirm

Belief"

<shinchi)

in

the

SaigokaTy'o-jo-evo'

shin)rahj

(KAMEyAMA)

(269)

transfbrmed

into

the

_practice

of

three

mysteries.

In

this

_papeg

I

will examine

the

correct awareness and

firm

belief

as

described

in

the

Shin

hrOh6.

How

do

Shingon

monks obtain

them?

Do

theM

through

their

_practices

and

doctrinal

studies, spontaneously realize

that

their

bodies

are equal

to

those

of

Buddhas?

I

will examine

the

Shin

Yo-hO

and answer

these

_questions.

In

conclusion,

the

Shingon

monks who

hope

to

obtain

the

firm

beliefconcerning

a

human

body

and

its

virtue are required

to

comprehend

the

Esoteric

Buddhist

interpretation

of

human

conception.

As

discussed

in

diverse

_previous

works,

Buddhism

has

maintained

its

own embryological

discourses

stemmed

from

the

Ancient

Indian

medicine.3)

According

to

the

ShinY6ho-,

every concept of

this

Buddhist

embryology

is

regarded as

the

"secret

representation"

(himitsu

no

}ty6shi

muff

mema).

For

exarnple,

the

"five

developmental

stages of an embryo"

(tainai

_goi

fits

PiEl

ililtiZ)

are equated with

the

five

Buddhas

(gobutsu

ililM).

By

rneans of

learning

such exegesis,

shingon

monks are able

to

obtain

the

aforementioned

correct

awareness and

firm

belief

In

this

_paper,

through

the

examination of

the

ShinYbh6,

I

will also

discuss

the

unrevealed significance

of

the

Buddhist

embryology

in

medieval

shingon

Buddhism:

I

hope

to

demonstrate

that

they

are strongly correlated with

the

acquisition of

the

firm

belief

in

a

human

body

1.

"Correct

Awareness

and

Firm

Belief"

in

the

Shin

_y5ho'

In

the

ShinY6ho-,

it

is

repeatedly _asserted

that

to

_obtain

the

_correct _awareness

_and

firm

belief

that

human

bodies

and

those

of

Buddhas

are non-dual and equal

is

vitally

important

fbr

the

attainment ofBuddhahood within

this

very

body

For

example,

in

the

introductory

section of

the

text,

there

is

the

fdllowing

description:

"The

practitioners

should obtain

the

firm

belief

concerning

the

"non-duality

between

their

bodies

and

those

_ofBuddhas'

(.iishin

hory'o-

_no

itchi

e

ij

J4iiJ!Sll

JZL"st),

_and

dwell

in

the

state ofthe

_perfect

enlightenment." `)

_In

_the

paragraph

which _explains

the

significance of

the

"practice of

three

mysteries without

fbrm"

(mus6

sanmitsu

a.It,,as

='

za),

it

is

described

as

fbllows:

IC

even

in

one

thought-moment

(ichinen

-

2;),

the

_{practitioners}

have

the

correct awareness

and

firrn

beliefconcerning

Buddhahood

inherent

in

their

bodies,

consisting of

the

six elements

(rokudai

irE<Jl),

four

mandalas

(shiman

eq9),

and three mysteries

(sanmitsu

='

wr)

_that

(3)

1311-(270)

"Correct

Awareness

andFirm

Belief"

(shinchO

inthe

Saigokaru'o-jo'gyjshin'yo-h6

(KAMEyAMA)

inherently

exist

(hon'u

Jilg)fi),

they

are already the Buddhas who attained enlightenment

by

themselves.5)

In

his

Sokushin

_jo-butsugi

RPigJSt'[LxX,

Kttkai

zabe

(774-s3s),

the

fbunder

of

the

Japanese

Shingon

tradition,

asserts

that

every

being

in

this

universe

is

composed ofthe

six elements such as earth, water,

fire,

wind, emptiness, and consciousness.

Therefbre,

human

bodies

and

those

of

Buddhas

are

intrinsically

equal

and non-dual

because

they

both

consist ofthese elements.e}

According

to

the

shin'yo-hj,

the

_{practitioners}

who are

firmly

convinced ofthis

_principle

are considered

to

be

those

who

have

already attained

Buddhahood.

However,

why

is

it

that

the

_{practitioners}

are able

to

attain enlightenment

immediately

only

by

means ofbeing aware and

believing

that

their

bodies

and

those

of

Buddhas

are equal and non-dual?

Do

they

not

have

to

complete

the

practice

of

three

mysteries?

With

regard

to

these

_questions,

the

author

of

the

Shin'yo-hO

answers as

fo11ows:

"If,

even

in

one

thought-moment,

the

_{practitioners}

obtain

the

firm

belief

concerning a

human

body,

composed of

the

five

elements

(godai

EliilJit),

contemplate

that

their

bodies

are

the

Buddhas

as

they

are, and

do

not

have

the

view

that

they

are merely ordinary

_people,

their

firm

belief

will

_perpetually

function

as

the

`incessant

_practice'

(j6{Dijh6

'IIg

fi

Vi)."7)

And,

"`Every

wrong

deed

of

the

_{practitieners}

who

have

acquired

the

incessant

_practice

is

transformed

into

the

_good

deed."

S)

_That

_is

_to

_saM

_their

bodilM

_verbal,

_and

_mental

deeds

are all

transfbrmed

into

the

practice

of

three

mysteries.

Therefore,

according

to

the

Shin'yo-h6,

the

Shingon

monks who

have

alreacly attained

the

incessant

_practice

will absolutely not

fa11

into

the

evil realms after

their

death,

even

if

they

engage

in

sinfu1

deeds,9)

on

the

contrary

they

are able

to

attain rebirth

freely

in

every

_pure

land

including

Amitabha

Buddha's

Land

of

Utmost

Bliss.

'O)

2.

"Correct

_Awareness

and

Firm

Belief"

and

Buddhist

Embryology

As

Tomabechi,

an

Esoteric

Buddhist

scholar who

first

exarnined

the

Shin'yo-ho-,

discusses,

the

above

descriptions

concerning

the

incessant

practice

remind us of

the

absolute adirmation ofthis actual

_phenomena

unique

to

Tendai

Original

Enlightenment

thought

(Tendai

hongaku

shis6

XT?J!Ii

esrere).ii}

How

do

the

Shingon

monks acquire

this

incessant

_practice?

In

other words,

by

what method

do

they

obtain

the

correct

(4)

-The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service The JapaneseAssociation of Indian and Buddhist Studies

'`Correct

Awareness

and

Firrn

Belief"

(shinchi)

in

the

Saigokanjo'jo-gyOshinYjh6

(KAMEyAMA)

(27l)

awareness and

firm

belief

concerning a

human

body

and

its

virtue?

In

the

Shin'yo-ho",

the

Esoteric

exegesis ofBuddhist embryology

is

considered

to

be

the

method

by

which

the

monks _obtain

them.

In

the

_section _which _explains

the

_significance _of

the

_practice

_of

three

mysteries without

form,

there

are

the

fo11owing

descriptions:

Thus,

the

phenomena

such as

birth

and

life

are

the

subsidiary virtue ofthe sixelements and

four

mandalas

.

Therefore,

through

learning

the

'`process

of

human

conception

from

irripregnation

to

development

in

utero"

(jush6

shotaino shidai

ec!E

vatc

J21:

ZfC

ag),

the

Esoteric

Buddhist

practitioners

have

the

vievv

that

their

own

bodies

are

the

Buddhas

as they are. Inthe

womb,

they

experience some

developmental

stages which are

initiated

from

kalala

(kararan

rapt

et).

Each

stage

in

the

_process

of

_gestation

is

regarded as

the

_secret representation _without

exceptions.i2)

Soon

after

these

sentences,

the

author ofthe

Shin

'yo-h6 elucidates

the

correspondence

between

the

five

developmental

stages of an embryo

and

other

fivefold

of

Esoteric

Buddhism,

such as

the

five

Buddhas

ofthe

Diamond

Realm,

five

wisdoms

(gochi

lilrw),

five

_phases

(gos6

Efi1ma),

and

three

kinds

ofsecret

bodies

(sanshu

himitsushin

L=pt

diM9).i3)

specifically,

it

is

this

correspondence

that

the

`'process of

human

conception

from

impregnation

to

development

in

utero"

is

regarded

as

the

"secret representation."

The

correspondence

is

_summarized _as

fo11ows.

fivestagesfiveBuddhas

fivewisdoms

fivephases

secretbodies

kalala

Akijobhya

wisdornofthegreatrounddmlrror

entryintotheBodhi

mind

letter

arbuda

Ratnasambhava'

wisdomofthenatureof

equanimity

cultivationoftheBodhi mind

pes'i

Amitabha

wisdomoftheexcellent

observation

attainmentofthe

diamondmind

sign

ghana

Amoghasiddhiwisdomofmanifesting

_actions realizationofthe

_diamondbody

pras'a-khaMahavairocanawisdomoftheessential

_{natureoftheuniverse}

perfectattainmentof

_Buddhabody shape

And,

in

concluding

such

correspondence,

it

is

further

described

as

fo11ows.

Every

sentient

being

_possesses

such enormous virtue

perfectly;

and exists

inherently

and

permanently

.

,

lfthe

_{practitioners}

obtain

the

firm

beliefconcerning

(5)

-（

272

）

“

Correct

Awareness

　and　Firm　

Beljef

”

_（

shin⊂

hi

）

in

　the　5α

fgok

α

_砂

δ

_」

δ

gy

δ5ぬ

f

η

_ン

δぬδ

（

KAMEYAMA

）

this

　c

‘

body

　which 　c。nsists　_of　_enormous 　_virtue

”

（

_mandokU _shojo

’

_no_shin

万徳所成之身

）even 　

in

one 　

thought −

moment _，　

they

　are　able　

to

　reach 　

to

the

　original 　state　of　enlightenment

．

It

is

be

⊂ause

the

　_original　_state　

is

the

　_s正x　elements _，　the　

body

　ofdharma 　which 　

produces

　all　

bejngs

．

　i4 ）

　

According

to

the

Shinhl

δ

h

δ，　

by

　means 　of　

fUlly

grasping

the

　correspondence 　

between

the

developmental

　stages 　of　an　embryo 　and 　

diverse

Esoteric

Buddhism

，

Shingon

　monks 　are　able　

to

　acquire 　

the

incessant

practice

，　

that

is

，　obtain 　

the

　correct awareness 　 and

　

firm

　

belief

　 concerning

　

their

bodies

　 which

　

inherently

　

possess

afbrementioned 　enormous 　virtue 　and 　are 　equated 　with 　

the

bodies

　ofBuddhas

．

Conclusion

In

the

∫

hf

η

ン

δ

h

δ_，　

it

is

　claimed 　

that

Shingon

　monks 　are　able　

to

　attain　

Buddhahood

　within

this

　very 　

body

only

by

　means 　of　obtaining 　

the

　correct 　awareness 　and 　

firm

belief

concerning 　

the

　equality 　and 　non

−

duallty

betweerl

human

bodies

　and 　

those

　of　

Buddhas

．

The

　reason 　why 　

is

because

　every 　

deed

　of　

those

　who 　

have

　obtained 　

this

belief

is

transfbrmed

into

the

practice

σ

f

three

　mysteries

，

And

，

in

　order 　

tQ

　obtain 　such 　correct

awareness 　_and 　

firm

belief

，　

the

　monks 　are　required 　

to

fUlly

grasp

the

Esoteric

significance

of

human

conception ．

According

to

the

5h

加

ン

δ

h

δ，　

in

　medieval 　

Shingon

Buddhist

tradition

_，　

the

Buddhist

　embryology 　was 　correlated 　with 　

the

　acquisition 　of　

the

firm

belief

in

the

power

inherent

in

the

human

body

．

Notesl

）See

・

Tomabechi

・

Seiichi苫米

地

誠

一

，

Heianki

Shingen

　mikkyδ　no　

kenkya

dainibu

：　

Heianki

　no　

Shingon

ky

δ

_g

α 亡o 囲

_晦

_可δ

do

_ゆ

δ平

安期真

言

密教

の

研究第

二

_部

：

平

安

期

の

真

言

教学

と

密

教浄土教

（

Tokyo ：Nonburusha ，2008

）

，　

pp

．

430

＿

43g

．

2）

Tomabechi ，　Heianki　

Shingon

　mikkyo

’

　no　

kenkya

dainibu

・

PP

・

439−446’

　

3）

_See

Frances

Garrett

_，

Religion

_，　

Medicine

　and 　the　

Human

Emb

_りノσ

in

Tibet（

London

：

Routledge，

2008

）

，

James

H ，

Sanfbrd，

“

Wind ，

Waters

_，　

Stupas

_，　Mandalas ：

Fetal

Buddhahood

in

Shingon

，

”

Japane

∫e丿oumal

ofReligiou5 　

Studfes

24

_，　no

．

1−2

_（

1997）

：

pp

．

1−

38

，　and　

Ogawa

Toyoo 小

川

豊

生，　

Chtisei

Nihon

　no　shinwa

，

moji，　shintai

中世

日

本

の

神話

・

_文字

・

身体

（

Tokyo

_：

Shinwasha

，2014

）

．

4

_）

Tomabechi _，　

Heianki

Shingon

　mikkyo

’

　no　

kenkyti

dainibu

，　

P

．

463

・

5

）

Tomabechi

，

Heianki

Shingon

　mikkyo

’

　no　

kenkyfi

dainibu

，　

P

・

　477

・

6）

See

Kanaoka

Shnya

金

岡秀友

，　

Miklgrj

　no　

tetsugakU

ff

教

の

哲学

（

Tokyo

：　

K6dansha

，　1989

）

，　

pp

．

64−79．

7

）Tomabechi ，

Heianki

Shingon

　，nikky δ　no　

k

¢nkyii　

dainibu

，

pp

．

473＿474 ．

8

）

Tomabechi

，

Hei

αnki　

Shingon

　mikkyδ　no　

kenkyii

dainibu

，

p，

474・

(6)

The Japanese Association of Indian and Buddhist Studies

NII-Electronic Library Service The 　Japanese 　Association 　of 工ndian and _Buddhist 二_St二udies

Vol.64 , No.3(2016)218亀山 隆彦「『最後灌頂常行心要法』における「信知」」

（

268 ）

’

BuddhiSt

Studie5

Vol．

64，

No ．3

March

2016

Correct

Awareness

and

Firm

Belief

（

shinchi

）

in

the

s

α

igok

呵

δ

ゴ

o

’

gy

δ

shin

ン

δ

h

δ

KAMEYAMA

Takahiko

Introduction

Today

Tomabechi

Seiichi

苫 米 地 誠

一

points

the

Esoteric

Buddhist

text

called

5

fgok

吻

丿

gy

ン

h

最 後 灌 頂 常 行 心 要 法 （

hereafter

5hfnン

h

）

is

inherited

in

Shingon

Buddhist

temples

the

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