Ārya-Mañjuśrī-nāma-saṃgīti contains many clues showing the development of Esoteric Buddhism from Yoga-tantra to Anuttarayoga- tantra in the history of Indian Buddhism. The Complete Wisdom(一切智智) of Vairocana Buddha in Mahāvairocana-sutra(大日經) and the Realization of Five Abhisaṃbodhi(五相成身觀) in Diamand Peak Tantra(金剛頂經) was proposed as an ideal stage of attainining Buddhahood, which is composed of both the comprehension of Absolute Emptiness and embodiment of expedient body by Buddha- kāya. And the doctrinal theories that is found in the commentaries of Diamond Peak Tantra has many common point compared with those of the saṃgīti, so that it is possible to assume that the doctrinal development of Yoga tantra have provided theoretical resources for the appearances the Mañjuśrī-nāma-saṃgīti. The development of these thought influenced the idea of Ādi- buddha in Ārya-Mañjuśrī-nāma-saṃgīti that was an attempt to build a new view of Buddha-kāya in the later age of Esoteric Buddhism in India. And the nature of Mañjuśri in Ārya-Mañjuśrī-nāma-saṃgīti is depicted as an attained one of Complete Wisdom of Jñāna-sattva and also is described by who eliminates the passions of sentient beings of ego that is just same as the nature of Buddha, not just like a Bodhisattva in Pāramitā-yāna in nature. Moreover Mañjuśri in the saṃgīti is the Buddhas that have passions just same as that of sentient beings but those passions of Buddha is to realize a will and acts of altruism. This is one of the doctrinal clues that is found in the latest Esoteric Buddhism of India. On the viewpoint of the Mahā-sūkha(大樂)'s thought the Mañjuśri is appeared by an incarnation of Ādi-Buddha of Dharma-kāya and described by a being who can manifest himself in the real world of passions and physical body. The substance of Mañjuśri in the saṃgīti is of a nature of Five Wisdom(五智) through which the Buddha's body of Dharma-kāya, Saṃbhoga-kāya and Nirṃana-kāya is manifested. In the Vimalaprabhā, one of the commentary of Kalācakra-tantra, the author, Padma Kalpo refer to the Ādi-buddha said, "Those who is ignorant of the ultimate Ādi-buddha is ignorant of the name of reality, those who is ignorant of the name of reality is ignorant of the wisdom body of Vajra-sattva, those who is ignorant of the wisdom body of Vajra-sattva is ignorant of Mantra-yāna, and those who is ignorant of Mantra-yāna is the ones ignorant of the reality that is separated from the way of Vajradhara, the Buddha. So the supreme Ādi-buddha has to be taught as a master of reality, and all the disciple should learn it. The import of the article above shows the importance of Ādi-Buddha's thought penetrated through the history of Mahayāna-Buddhism in India, and that the thought of Ādi-buddha in the Mañuśri-saṃgiti is concerned with the formation of the Kalācakra-tantra. The development on the belief of Mañuśri as an incarnation of wisdom in Mahayāna Buddhism is, in the region of Esoteric Buddhism, appeared by an actual beings of a Guru, or a Protection God, the Yamantaka that helps the practices ofthe disciples of Mantrayāna and the origin of these belief is from the theoretical basis of Ādi-buddha, Mahā-sukha, and the thought of Buddha-kāya. The completion of the bodies of Buddha is an ultimate purpose of practices of Vajrayāna and the theor ies concerned with the practice is meaningful in the latest history of Esoteric Buddhism in India because it has founded theoretical basis of Anuttarayoga-tantra's practice system, the Generation Stage(生起次第:utpatti-krama) and Completion Stage(究竟次第:niṣpanna-krama).
目次
1. 서언 1 II. 本初佛과 文殊菩薩 2 III. 大樂과 五智의 具顯 5 1. 一切智智와 幻化思想 5 2. 五智와 三身思想 6 IV. 三身의 修習에 대한 註釋의 비교 10 1. 문수진언의 수습에 담긴 수령이념 10 2. 生起次第와 究竟次第의 해석에 의한 三身觀 12 V. 결어 15
