The Sanskrit text of the Nispannayogavali (NPY) of mahapandita Abhayakaragupta (Abhaya) was initially critically edited by Benoytosh Bhattacharyya and subsequently published in 1949. It has proved to be a mine of information on Buddhist iconography along with the Sadhanamala since its publication. The NPY includes more than a thousand deities, many of which have Hindu origins. The NPY, however, is in itself a text par excellence for exploring bhavyamandalas (visualized mandalas) because it prescribes with great precision how to visualize the most representative mandalas of late Indian Buddhism. It complements the Vajravali (VA), the magnum opus of Abhaya, by supplying the three-dimensional mandalas with a “condensed essence” (sajksiptasara). Abhaya prescribes in the VA how to draw the twodimensional lekhyamandalas (drawn mandalas), whereas he instructs in the NPY how to visualize the three-dimensional bhavyamandalas as their mental counterparts. Thus, these two works can serve together as a standard for exploring the mandala, the basis of tantric rituals. Moreover, the intrinsic value of the NPY has become all the greater due to the unavailability of most of the original Sanskrit texts which Abhaya used to describe various mandalas. Although Bhattacharyya’s edition has made the NPY popular in Western Indology and Buddhology, it suffers from many incorrect readings. Thus some scholars have said that its new edition is a desideratum. Abhaya, one of the key religious figures in the last phase of Indian Buddhism, is responsible for accepting the Kalacakra into the monastic centers such as the Vikramawila. Among twenty-six chapters of the NPY its last chapter (NPY 26) is devoted to describing the Kalacakramandala in visualization and is probably its best introduction we have. A careful examination may tell us that Abhaya composed NPY 26 by not only focusing on the second great topic of the fourth chapter of the Vimalaprabha (VP) Commentary on the Kalacakratantra, but also gleaning information from the second and third great topics of its third chapter as well as from the first great topic of its fifth chapter. The importance of a direct source is particularly demonstrated in NPY 26, for which Bhattacharyya’s edition has more textual corruptions than any other chapter of the NPY. The primary reason for these defects lies in the unavailability of the critically edited Sanskrit texts of the VP (vols. II and III) for Bhattacharyya. These Sanskrit texts proved to be extremely helpful for re-editing NPY 26, because some readings could be emended only by their parallel readings. As with the other chapters of the NPY, however, there seem to be three major reasons for the defects of NPY 26: First, a Sanskrit MS of good quality was not at his disposal, since he used only three Sanskrit MSS, all of which were copied in the nineteenth century; second, Bhattacharyya did not utilize any of the three Tibetan versions of the NPY; third, the (direct) sources for the NPY were not identified and thus not utilized. Since a correction of these problems was of utmost importance for a new critical edition of NPY 26, my basic principles of re-editing NPY 26 were naturally guided accordingly. My critical edition of the Sanskrit text of NPY 26, for which five Sanskrit MSS and the three Tibetan versions had been used, was initially published in 2003 for a very limited readership, and its revised version was subsequently published in 2004. Here are a slightly emended Sanskrit text of the revised version of NPY 26 as well as the first English translation of NPY 26 until now.
아바야까라굽따가 저술한『니쉬빠나요가발리』의 싼쓰끄리뜨 텍스트는 1949년 베노이토쉬 바타차랴에 의해 최초로 비판적으로 교정되었다. 그러나 그의 교정본은 『니쉬빠나요가발리』를 서구의 인도학이나 불교학에서 유명하게 만들었지만, 많은 오류를 갖고 있는 것도 사실이다. 따라서 몇몇 학자들은 새로운 싼쓰끄리뜨 교정본이 절실한 요망사항이라고 말해왔다. 한편『니쉬빠나요가발리』는 26장으로 구성되어 있는 데, 그 마지막 장에서 칼라차크라 만다라를 어떻게 관상하는 가가 자세하게 기술되어 있다. 따라서 이 장은 아마도 칼라차크라 만다라에 대한 최고의 입문서라고 할 수 있다. 이 마지막 장은『칼라차크라 딴뜨라』에 대한 권위 있는 주석서 『비말라프라바』의 제 4장의 두 번째 마호데샤에 크게
目次
I. Introduction 52 II. The Kalacakramandala in Abhayakaragupta’s Nis pannayogavali: An English Translation 53 1. The Mind Mandala 53 2. The Speech Mandala 58 3. The Body Mandala 59 4. Icchas (Goddesses of Desires) 63 5. The Six Families 65 III. The Kalacakramandala in Abhayakaragupta’s Nis pannayogavali : A New Critical Edition of the Sanskrit Text 68 1. The Mind Mandala 68 2. The Speech Mandala 75 3. The Body Mandala 78 4. Icchas (Goddesses of Desires) 82 5. The Six Families 85
