365bet

Essay name: Buddhist iconography in and outside India (Study)

Author: Purabi Gangopadhyay
Affiliation: University of Calcutta / Department of Ancient Indian History and Culture

This work aims to systematically present the development and expansion of Mahayana-Vajrayana Buddhist iconography from India to other countries, such as China, Korea, and Japan. This study includes a historical account of Indian Buddhist iconography and the integration of Brahmanical gods into the Mahayana-Vajrayana phase.

Chapter 4: Japanese Buddhist Iconography (a Comparative Study)

Page:

93 (of 101)


External source: Shodhganga (Repository of Indian theses)


Download the PDF file of the original publication


Copyright (license):

Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0)


Warning! Page nr. 93 has not been proofread.

- 177
In the Genzu-Mandara Emma is placed on the west of
the Southern gate. The fingers of his right palm is stretched
and also pointed towards the right, but the end of the
fingers are "drawn inside and directed a little upward. - He
is holding a stick called Sendo-jō in his left hand, while
his right palm is rests near his bosom. He rides on a white
buffalo and he holds a human head over the crescent of
Sendo-jo. In the Taizō-kai Mandara Emma is generally placed
in the southern direction.
It is widely believed that Emma-ten is the bestower
of longivity, he prevents calamity and confers peace and
happiness to the dead. He is also worshipped as one of the
deities of esoteric Emma-ten Mandara.
The god is variously depicted in Japan. Sometimes
he is represented in benign aspect and sometimes in fierce
attitude. The benign aspect of the god is depicted in one
figure at the Daigo-ji temple, Kyoto. He is decorated with
necklace, bracelet and crown. He is two-armed and riding
on a crouching buffalo. In the left hand he holds a stick.
A human head is placed at the top end of the stick. In his
right hand he exhibits a mudrā. He is represented in
sitting posture, his right leg is slightly bent and it is
placed on the back of the bull.
Another representation in the Jingo-ji temple, Kyoto
1. HDIJBP, p. 57.

Let's grow together!

I humbly request your help to keep doing what I do best: provide the world with unbiased sources, definitions and images. Your donation direclty influences the quality and quantity of knowledge, wisdom and spiritual insight the world is exposed to.

Let's make the world a better place together!

Like what you read? Help to become even better: