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shishu mandara@ŽlŽν™ΦδΆ—…
KEY WORD :@art history / iconography
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Four types of mandala, the daimandara ‘ε™ΦδΆ—… (great mandala), *sanmaya mandara ŽO–†–λ™ΦδΆ—…, hou mandara –@™ΦδΆ—… (Dharma mandala) and *katsuma mandara γΉ–™ΦδΆ—…; also abbreviated to shiman Žl™Φ. In Japan it is considered that the daimandara, in which the deities are shown in their physical form, represents the Buddhas' mystery of the body, while the sanmaya mandara, in which they are represented by means of symbolic objects, symbolizes the Buddhas' mystery of the mind, the hou mandara or *shuji mandara ŽνŽš™ΦδΆ—…, in which they are indicated by means of Sanskrit syllables, symbolizes the Buddhas' "mystery of speech", and the katsuma mandara, in which they are represented by means of three-dimensional images, symbolizes the Buddhas' activities for the salvation of sentient beings. The DAINICHIKYOU ‘ε“ϊŒo (Sk:Vairocanabhisambodhi sutra/ Mahavairocana sutra; Taishou No.848) refers only to the daimandara, sanmaya mandara and shuji mandara, and there is no mention of the katsuma mandara. The KONGOUCHOUKYOU ‹ΰ„’ΈŒo (Diamond Peak Sutra; Sk:Sarvatathagatatattvasamgraha; Taishou Nos. 865, 882), on the other hand, describes all four types of mandara, but the interpretation of the hou mandara and katsuma mandara differs from the above interpretation prevalent in Japan. In Tibetan Buddhism too the four types of mandala are interpreted in accordance with the KONGOUCHOUKYOU, and it is therefore highly unlikely that the Japanese interpretation was widely accepted in India. The Japanese interpretation is based on the RISHUSHAKUKYOU —ŽοŽίŒo (Taishou No. 1003) translated by Bukong (Jp:Fukuu •s‹σ, Sk:Amoghavajra; 705-774), which won wide currency in Japanese Esoteric Buddhism mikkyou –§‹³ ever since the time of *Kuukai ‹σŠC (774-835).
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