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CONTENTS |
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CONTENTS:-
1. At the Kokiji monastery.
2. Esoteric Sarasvati at the Katsuragi-san Kokiji monastery.
3. The Omuro-ban Takao mandalas.
4. Short history of the twin mandalas.
5. Japanese versions of the twin mandalas.
6. Literature cited.
Alphabetic index of Sanskrit and Japanese names of deities.
Plates:
1. Original introduction in Japanese. Mahakaruna-Garbha-Mandala:
2. The central quarter of the lotus.
3. Quarter of universal knowledge.
4. Quarter of Vidyarajas.
5. Quarter of Avalokitesvara.
6. Quarter of Vajrapani.
7. Quarter of Sakyamuni.
8. Quarter of Manjusri.
9. Quarter of Ksitigarbha.
10. Quarter of Sarva-nivarana-viskambhin.
11. Quarter of Akasagarbha.
12. Quarter of Susiddhi.
13. Quarter of Vajras: east.
14. Quarter of Vajras: south.
15. Quarter of Vajras: west.
16. Quarter of Vajras: north.
17. Miscellaneous designs and gates.
Vajradhatu-Mandala:
1. Mahabhuta-mandala.
2. Samaya-mandala.
3. Suksma-mandala.
4. Puja-mandala.
5. Catur-mudra-mandala.
6. Ekamudra-mandala.
7. Naya-mandala.
8. Trailokyavijaya-karma-mandala.
9. Trailokyavijaya-samaya-mandala. |
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DESCRIPTION |
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| The immense riches of the esoteric iconography of Japanese Buddhism are illustrated in this volume in all its fullness and clarity of detail. It is an indispensable work for the understanding and appreciation of Indo-Asian art, particularly for those interested in its Buddhist expression, and its unexplored inter-disciplinary potentialities. This is the first book in English on the Cosmographic Art of Japan as represented by mandalas. The mandalas or psycho-cosmograms reached Japan through great Indian teachers like Vajrabodhi, Amoghavajra and Subhakara-simha. The Japanese twin mandalas represent innate reason and primal enlightenment, harmonising in Compassion and Dynamis. Herein the sadhaka identifies himself with the forces that govern the universe, and collects their thaumaturgical powers within himself. The light that burns within spreads out and is diffused, guiding towards noble paths. As pointed out above, the iconography pertains to the twin mandalas of the Mahakaruna-garbha-mandala and the Vajradhatu-mandala, which were taken to Japan by Kobo Daishi (774-835) from China, where he had gone in search of the transcendental path of Mantrayana. Kobo Daishi inherited the Trantric tradition of Amoghavajra (705-774) "the Master of Eloquence and Wide Wisdom", whose genius was responsible for the translation of the Vajradhatu texts on the contemplative system of Esoteric Yoga, which was visualised in the iconics of the present mandalas. Kobo Daishi was initiated by Hui-kuo (746-805) who was a direct disciple of Amoghavajra. In 806 Kobo Daishi returned to Japan, with profound Gods born unto him, with homa consuming baser passions, his total being illumined by a new vision. While Kobo Daishi carried the sutras expounding the Vajradhatu, he also took along with him its PICTORIAL representation in the form of two mandalas. Hui-kuo had them drawn, for the sake of Kobo Daishi, in accordance with the Tattvasamgraha, by the famous painter Li-chen assisted by more than ten other artists. These twin mandalas found their efflorescence and fruition in Japan. The mandalas brought by Kobo Daishi are now lost, but from them were painted the Takao Mandalas in AD 824 in gold and silver lines on purple damask silk in polychrome. The present woodcut version goes back to the Takao twin mandalas through Ken-i’s monochrome copy drawn in AD 1035 on the 200 anniversary of the nirvana of Kobo Daishi. It is monumental work on Tantric Iconography in general, and on its Japanese idiom in particular, wherein the original woodcuts are reproduced. There are 861 illustrations, each identified by its serial number, Sanskrit name, and Japanese designation in romanisation. These manifestations of the unmanifested free consciousness from the veil of maya to give way to the luminosity of consciousness, pure and beyond form. |
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