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The Minakata Mandala In Shingon School

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The Minakata Mandala op.1 (see Fig.5) which is well-known and well-studied drawing of Kumagusu appears in his letter to Hōryu, written on July 18, 1903. In Shingon school, there are two main mandalas which symbolises the two realms of the universe. One expresses the Vairocana Tantra (dainichi kyō, 大日経) and is known as the Womb Realm (Sanskrit: Garbhadhatu, Taizōkai Mandala, 胎蔵界曼荼羅). The other expresses the Vajrasekhara Tantra (kongōchō kyō, 金剛頂経) and is known as the Diamond Realm (Sanskrit: Vajrhadhatu, Kongōkai Mandala, 金剛界曼荼羅). These two mandalas are always displayed in a set (nini-funi, 二而不而 or 而二不二) and are considered to be an expression of the entirety of Dharma. However, Minakata Mandala op.1 has no clear relationship with the Shingon school mandala and Tsurumi Kazuko coincidentally named his drawings as Minakata Mandala for convenience. Nine years after Kumagusu drew his concept of the relation between ‘heart-mind’, ‘substance’, and ‘event’ (Fig.1) based on the idea of infinite time (time with no beginning and no …show more content…

He also points out that starting from understanding the ‘substance wonder’, today’s science has identified the ‘reasons’ or ‘principle’ behind the phenomena belonging to ‘substance wonder’. However, according to Kumagusu, what has been identified as the ‘law’ or ‘principle’ of phenomena is only touching upon part of all wonders; he explains that though ‘event wonder’ has been investigated through mathematics and logic, ‘heart-mind wonder’ through psychology, since they all start from ‘substance wonder’ as the object of the research, science has yet to find the right method to directly investigate ‘heart-mind wonder’ and ‘event wonder’. , Following his explanation of wonders and his criticism of science, he starts his explanation of his mandala as

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