地域観光資源の 多言語解説文データベース

Kūkai’s Three-Dimensional Mandala

Mandalas are symbolic depictions of the universe in which Buddhist deities and symbols are arranged to point the way towards enlightenment. The statues in the Lecture Hall were commissioned by Kūkai (774–835) as a three-dimensional mandala. Of the 21 figures, 15 are originals dating from the early ninth century, while the other six are replacements of statues lost in a fire in 1486. The statue of Dainichi Nyorai was rebuilt in 1497, and the five others were remade during the Edo period (1603–1867). The statues are made of wood and lacquer, and most are covered in gold leaf.

In the middle of the mandala are the Five Great Buddhas, centering on Dainichi Nyorai, the primordial or cosmic Buddha. They are flanked by the Five Great Bodhisattvas to the east and the Five Great Wisdom Kings to the west. Surrounding and protecting this pantheon are the Four Heavenly Kings, standing guard at each corner, and two guardian devas, one each on the eastern and western ends of the dais.

Five Great Buddhas (Gochi Nyorai)

Nyorai, or fully enlightened Buddhas, are beings who occupy the top of the Japanese Buddhist pantheon. The five Buddhas at the center of the dais embody the five fundamental wisdoms that help living beings escape the cycle of life and death. At their center is Dainichi Nyorai, the primordial or cosmic Buddha, who occupies a special place of veneration in Shingon and other esoteric traditions.

Dainichi Nyorai (in the center)

Ashuku Nyorai (at the northeast)

Hōshō Nyorai (at the southeast)

Amida Nyorai (at the southwest)

Fukūjōju Nyorai (at the northwest)

Five Great Bodhisattvas (Godai Bosatsu)

Bodhisattvas are compassionate beings who have put off their own enlightenment in order to help other living beings. The five bodhisattvas here appear as they do in the Diamond World Mandala, a fundamental text of esoteric Buddhism. Each is associated with one of the Five Great Buddhas.

Kongō Haramitta Bosatsu (in the center)

Kongō Satta Bosatsu (at the northeast)

Kongō Hō Bosatsu (at the southeast)

Kongō Hō Bosatsu (at the southwest)

Kongō Gō Bosatsu (at the northwest)

Five Great Wisdom Kings (Godai Myō-ō)

The Wisdom Kings safeguard Buddhism by chastising the wicked and disciplining the faithful. They are depicted surrounded by flames, which represent the purification of the mind though the burning away of material desires. Although they have a fearsome appearance that contrasts with that of the kindly bodhisattvas, the Wisdom Kings protect and guide living beings in their pursuit of enlightenment. Like the bodhisattvas, each of the Wisdom Kings here is also an aspect of one of the Five Great Buddhas.

Fudō Myō-ō (in the center)

Kongō-Yasha Myō-ō (at the northeast)

Gōzanze Myō-ō (at the southeast)

Gundari Myō-ō (at the southwest)

Daiitoku Myō-ō (at the northwest)

The Four Heavenly Kings (Shitennō)

These guardians of the four cardinal directions are protectors of Buddhism and are usually depicted as warriors. They carry spears and swords to combat evil and fight the enemies of Buddhism, and they are often shown standing on top of defeated demons. One of the kings, Tamonten, holds a pagoda in addition to his weapon.

Tamonten (at the northeast corner)

Jikokuten (at the southeast corner)

Zōchōten (at the southwest corner)

Kōmokuten (at the northwest corner)

Bonten and Taishakuten

These two deities usually appear as a pair and are considered protectors of the historical Buddha. Both are manifestations of powerful Hindu deities: Bonten is associated with Brahma, and Taishakuten with Indra. In Buddhist art, they often appear on either side of the main deity in a triad. Bonten is usually on the main deity’s left side, as is the case here, where he is on the east side of the dais, and Taishakuten is on the west.

Bonten (on the east side)

Taishakuten (on the west side)

空海大師的立體曼荼羅

佛教宇宙示意圖——即曼荼羅，佛陀、菩薩等諸神均繪於其上，均按規律排列構圖，以助眾生開悟。作為立體曼荼羅，講堂內的佛像由空海（774-835）佈局陳列，共21尊，佛像均為木雕，塗漆，且幾乎全覆以金箔。其中的15尊造於9世紀初，而餘下的6尊則在1486年的祝融之災中毀於一旦，後重新雕刻。其中，大日如來像重刻於1497年；其餘5尊則重造於江戶時代（1603-1867）。

五智如來位於曼荼羅中央，而宇宙根本佛大日如來位居正中；兩側，東邊分立五大菩薩，西邊雄霸五大明王；四隅，四大天王鎮守其間；東西兩端，梵天、帝釋天傲然屹立。

五智如來

在日本佛教中，以如來的地位最為崇高。須彌壇中央，五如來是五智化身，可助眾生超脫輪迴。正中央，是宇宙根本佛大日如來，亦是密宗無出其右的本尊。

五大菩薩

為引領眾生脫離苦海，慈悲為懷的菩薩甘願延遲開悟。這五大菩薩的造型，皆取自密宗根本經典金剛界曼荼羅，並分別與五智如來相互對應。

金剛波羅蜜菩薩（中央）

金剛薩埵菩薩（東北）

金剛寶菩薩（東南）

金剛法菩薩（西南）

金剛業菩薩（西北）

五大明王

佛教守護神——明王，負責降惡引善、調伏眾生。其背後的熊熊烈焰，可消業障、去貪欲、淨化心靈。明王常滿面怒容，與菩薩的安穩祥和之態形成鮮明對比。雖令人敬畏有加，卻守護、教化眾生，助其開悟。與菩薩相同，每尊明王皆與五智如來相互對應。

不動明王（中央）

金剛夜叉明王（東北）

降三世明王（東南）

軍荼利明王（西南）

大威德明王（西北）

四大天王

佛教護法天神——四大天王，多以武將形象出現，鎮守四方。天王們手持槍劍以滅諸惡，且腳踏臥地諸魔。其中，多聞天王則與他者相異，一手執武器，一手托寶塔。

多聞天王（東北角）

持國天王（東南角）

增長天王（西南角）

廣目天王（西北角）

梵天及帝釋天

釋迦如來的守護神——梵天及帝釋天，常成對出現。二者皆出自印度教中偉大的諸神，其中梵天原為婆羅門，帝釋天原為因陀羅。佛教藝術中，二者常隨侍本尊兩側，以三尊的形式共同出現。梵天於左，帝釋天於右。而在此處，則是梵天居東，帝釋天居西。

梵天（東側）

帝釋天（西側）

空海大师的立体曼荼罗

曼荼罗，即佛教宇宙示意图，上面所绘的佛陀、菩萨等诸神，均按规律排列构图，以助众生开悟。作为立体曼荼罗，讲堂内的佛像由空海（774-835）布局陈列，共21尊，其中的15尊造于9世纪初，而余下的6尊毁于1486年的火灾，后重新雕刻。其中，大日如来像重刻于1497年；其余5尊则重造于江户时代（1603-1867）。佛像均为木雕，涂漆，且几乎全覆以金箔。

曼荼罗中央为五智如来，而宇宙根本佛大日如来位居正中；两侧，东边分立五大菩萨，西边雄霸五大明王；四隅，四大天王镇守其间；东西两端，梵天、帝释天巍然傲立。

五智如来

日本佛教中，如来的地位最为崇高。须弥坛中央，五如来是五智化身，可助众生超脱轮回。正中央，是宇宙根本佛大日如来，亦是密宗至高无上的本尊。

五大菩萨

菩萨心怀慈悲，为引领众生脱离苦海而甘愿延迟开悟。这五大菩萨的造型，皆取自密宗根本经典金刚界曼荼罗。此外，五大菩萨与五智如来相互对应。

金刚波罗蜜菩萨（中央）

金刚萨埵菩萨（东北）

金刚宝菩萨（东南）

金刚法菩萨（西南）

金刚业菩萨（西北）

五大明王

明王为佛教守护神，负责降恶引善、调伏众生。其背后烈焰，可消业障、去贪欲、净化心灵。明王常满面怒容，与菩萨的安稳祥和之态形成强烈对比。虽令人畏惧，却守护、教化众生，助其开悟。与菩萨相同，每尊明王皆与五智如来相互对应。

不动明王（中央）

金刚夜叉明王（东北）

降三世明王（东南）

军荼利明王（西南）

大威德明王（西北）

四大天王

四大天王为佛教护法天神，多以武将形象出现，镇守四方。天王们手持枪剑以灭诸恶，且脚踏卧地诸魔。其中，多闻天王一手执武器，一手托宝塔，与他者不同。

多闻天王（东北角）

持国天王（东南角）

增长天王（西南角）

广目天王（西北角）

梵天及帝释天

梵天及帝释天，为释迦如来的守护神，常成对出现。二者皆出自印度教中伟大的诸神，其中梵天原为婆罗门，帝释天原为因陀罗。佛教艺术中，二者常随侍本尊两侧，以三尊的形式一同出现。梵天居左，帝释天居右。此处，则是梵天居东，帝释天居西。

梵天（东侧）

帝释天（西侧）