Sanskrit Beyond Text: The Use of Bonji (Siddham) in Mandala
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| Chapter One
The hō mandara, defined above as a mandala that presents the deities in their shūji (Sanskrit) form, finds a place within a hierarchy of Buddhist Sanskrit education and ritual. It is one of the two image types featuring Sanskrit letters to be discussed in this thesis. To study this mandala fully, it is necessary to briefly discuss the history of Sanskrit in China, its introduction to Japan, the basic background of Kūkai and Mikkyō, and imagery used in the a-ji kan rite. This chapter will address these topics and, additionally, touch on the development of various systems of writing in Japan (such as hiragana) as well as the importance and legacy of Heian period (794- 1185) calligraphy. This diverse group of topics will provide a foundational background for not only the study of the hō mandara but also the broader use of Sanskrit in Buddhist imagery. A section of this chapter will focus on imagery that pertains to the a-ji kan rite and discuss textual sources for these objects. The microcosm of the a-ji kan imagery is important since it was utilized relatively widely as opposed to the hō mandara, which was eventually the culmination of a Buddhist Sanskrit education (to be discussed in Chapter Two). Studying the a- ji kan provides a point of entry into the religious function and meaning of Sanskrit, especially as posited by Kūkai. Kūkai’s transmission of Mikkyō began in earnest with his trip to China in 804. 20 He returned to Japan in 806, bringing a collection of objects and texts for use in disseminating Mikkyō in Japan, as his master in China, Huiguo ( 惠果 , 746-805), had instructed. Armed with these objects and texts, Kūkai established an emphasized role of Sanskrit in Japanese religious culture with his Shingon school. 21 In short, this chapter will establish a 20 The monk Saichō (最澄,767-822) was on another ship in the same envoy. Saichō also returned to Japan with esoteric Buddhist elements that can be found in his Tendai (天台, Ch.: Tiantai) school of Buddhism. We do not know whether these included the use of texts or objects with Sanskrit. 21 Shingon is the name of the “school” of Buddhism that Kūkai promoted. While it is a term that was likely not officially applied during Kūkai’s time to his practice and his followers, it was indeed a term used occasionally throughout his texts and those of his contemporaries. Certainly it became more commonly used as time progressed. www.manaraa.com 12 foundation for the comparative studies of the hō mandara and the miya mandara by providing necessary background and addressing the importance of Sanskrit as displayed in objects related to the a-ji kan rite. tải về 3.51 Mb. Chia sẻ với bạn bè của bạn:
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