Chinese visual texts, Japanese spatial contexts: Mandala installation and the reading of empowered space in Japan

IF 0.3 3区 哲学 0 ASIAN STUDIES
Pamela D. Winfield
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引用次数: 0

Abstract

ABSTRACT This article analyzes the various display strategies for the Diamond and Womb World mandalas of esoteric Shingon (C. zhenyan 真言) Buddhism in Japan, which Kūkai (774-835 CE) first imported from China in 806 CE. It will offer contextualized spatial hermeneutics to interpret the ritual-functional significance of their emplacements. Specifically, it will consider traditional emplacements such as the parallel confrontation model and the frontal display model, which are most often discussed in the context of lay or monastic initiation ceremonies (kechien kanjō 結縁灌頂), annual state protecting rites (goshichinichi mishūhō 後七日御修法), and Shingon’s ubiquitous goma 護摩 fire ceremonies. However, it will also consider new and original (or simply idiosyncratic) examples in modern Japan that nevertheless show the versatility and adaptability of the twin mandala motif for distinct functional purposes. Emplacements on ceilings, on doors, behind founders’ portraits or even arguably in government buildings, all suggest that the functions of Shingon’s double mandala motif range from individual propitiation and commemoration to advancing sectarian and national ideologies.
中国视觉文本,日本空间语境:曼陀罗装置与日本授权空间的解读
摘要:本文分析了公元806年Kūkai(公元774-835年)首次从中国传入日本的玄传佛教真言(C. zhenyan)的钻石和子宫世界曼荼罗在日本的各种展示策略。它将提供语境化的空间解释学来解释它们的位置的仪式功能意义。具体地说,它将考虑并行等传统阵地对抗模型和额显示模型,这是通常的上下文中讨论躺或修道院的入会仪式(kechien kanjō結縁灌頂),年度国家保护仪式(goshichinichi米什ūhō後七日御修法),和真言宗无处不在的戈马護摩火仪式。然而,它也将考虑在现代日本新的和原创的(或简单的特殊)的例子,尽管如此,显示了双曼荼罗图案的多功能性和适应性,用于不同的功能目的。天花板上、门上、创始人肖像后面,甚至可以说是政府大楼里,都显示出信堂的双重曼荼罗主题的功能,从个人的赎罪和纪念,到推进宗派和国家意识形态。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
Studies in Chinese Religions
Studies in Chinese Religions Arts and Humanities-Religious Studies
CiteScore
0.20
自引率
0.00%
发文量
10
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