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Monju@Άκ | ||||||
KEY WORD :@art history / iconography | ||||||
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An abbreviation of Monjushiri Άκt (also Manjushiri ΦκΊ), which transliterates Sk.Manjusri. Also translated Myoukichijou gΛ, lit. exquisite auspicious one. The second most popular bodhisattva *bosatsu μF after *Kannon ΟΉ in Mahayana Buddhism. Regarded as the wisest bodhisattva, he appears in many Mahayana sutras as a leading interlocutor because of his debate with *Yuima Ϋ (Sk:Vimalakirti) in the YUIMAGYOU Ϋo (Sk:Vimalakirtinirdesa-sutra). Representations of this scene are found in both China and Japan (e.g., clay statues in Houryuuji Gojuu-no-tou @²άd, Nara). He also plays an important role in the HANNYAGYOU Καo (Sk: Prajnaparamita-sutra), a text devoted to the exposition of 'wisdom' hannya Κα. He is closely associated with *Fugen «, and together they serve as the two attendants of *Shaka ίή. In one version of the *Shaka sanzon ίήOΈ, Monju is positioned on the left of Shaka, symbolizing wisdom, and Fugen on the right, symbolizing praxis (practical reality). According to the KEGONKYOU Ψ΅o (Sk: Avatamsaka-sutra), Monju resides on a mountain in the northeast, and in China this was identified as Wutaishan (Jp: Godaisan άδR), which became a major center of his cult. This cult was then introduced to Japan by the monk Ennin ~m (794-864), who visited Wutaishan during his travels in China (838-47). Many different forms of Monju, some with distinctive names, are described in various texts, but in Japan he is commonly represented riding a lion and holding a raised sword in his right hand, symbolizing the cleaving asunder of the clouds of ignorance. In his left hand he holds a scroll which represents the HANNYAGYOU and which is sometimes supported by a lotus. He is sometimes represented with four companions. The first is the youth Zenzai Douji PΰΆq whose pilgrimage to 53 places in which he met 55 saints is described in the final chapter of the KEGONKYOU The other three are the king of Khotan (Jp: *Uten'ou DU€), the elder Saishou Rounin ΕVl and the monk Buddhapari (Jp: Butsudahari §Ιg). This format is called the Monju quintet, Monju gosonzou ΆκάΈ, and well-known statuary representations may be seen at Monjuin Άκ@ and Saidaiji Όε, both in Nara. In a variation of this format, called Monju crossing the sea, Tokai Monjuzou nCΆκ, Monju tokai-zu ΆκnC}, Monju and his entourage are depicted on clouds crossing the sea (supposedly in the direction of Wutaishan). A painting of this group from the Kamakura period is kept at Daigoji ην in Kyoto and is designated a national treasure. In Esoteric Buddhism mikkyou §³ Monju appears in the Womb World Mandala *Taizoukai mandara Ω EΦδΆ in the central Chuudai hachiyouin δͺt@ holding a book in his right hand and a lotus surmounted with a five-pronged vajra in his left hand. As the central figure in the Monjuin he holds a lotus surmounted with a three-pronged vajra in his left hand. In the Diamond World Mandala *Kongoukai mandara ΰEΦδΆ he is identified with Kongouri ΰ (Sk:Vajratiksna) among the sixteen Great Bodhisattvas juuroku daibosatsu \ZεμF, and he also figures among the so-called Thirteen Buddhas juusanbutsu \O§, presiding over the memorial service held on the 21st day after a person's death Monju is said to have eight attendants *hachidai douji ͺεΆq, which appear in the Monjuin of the Taizoukai mandara. In addition there are various forms of Monju differentiated in accordance with the number of syllables in the corresponding mantra shingon ^Ύ, these being Ichiji Monju κΆκ (One-letter Monju), Goji Monju άΆκiFive-letter Monju), Rokuji Monju ZΆκ (Six-letter Monju) and Hachiji Monju ͺΆκ (Eight-letter Monju), with ichiji monju, for example, guarding against natural disasters and nightmares. Similarly some representations of Monju are differentiated in accordance with the number of knots in which his hair is arranged, these being Ikkei Monju κιΆκ (One-knot Monju), Gokei Monju άιΆκ (Five-knot Monju), Rokkei Monju ZιΆκ (Six-knot Monju) and Hakkei Monju ͺιΆκ (Eight-knot Monju), with Ikkei Monju, for example guarding against still childbirth and rain. There are also several varieties of manadala *mandara ΦδΆ centered on Monju. In the Tendai Vδ sect he is enshrined in temple dining halls in the form of a monk, Sougyou Monju m`Άκ as an embodiment of the ideal monk, and a similar form of Monju, Shousou Monju ΉmΆκ is found in the meditation halls of Zen temples. There is also an infant Monju, Chigo Monju tΆκ who is represented as a young boy since he is believed to be perennially young (in the scriptures his stock epithet is youthful ; Sk:kumarabhuta). There is also a rope-robed Monju *Joui Monju κίΆκ based on a Chinese tale that is the motif in a Zen painting. | ||||||
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(C)2001 Japanese Architecture and Art Net Users System.@No reproduction or republication without written permission. fΪΜeLXgEΚ^ECXgΘΗASΔΜRecΜ³f‘»E]ΪπΦΆά·B |
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