Access count of this item: 136
|Other Titles:||<Contribution from the Yunnan Forum>What is the Mountain for Japanese People: Natue and Men, Kami and Buddhas|
|Author's alias:||Suzuki, Masataka|
|Publisher:||京都大学ヒマラヤ研究会; 京都大学霊長類学・ワイルドライフサイエンス・リーディング大学院; 京都大学ヒマラヤ研究ユニット|
|Journal title:||ヒマラヤ学誌 : Himalayan Study Monographs|
Mountain worship had been the basic culture from ancient times to present day in Japan. This paper studies on this theme from various points of view; legend of opening the mountain, combinatory system of Kami and Buddhas, mountain worship of farmers, mountain worship of hunters, other worldview of mountain, religious ascetics of mountain mandala, from prayer to religious climbing, and tourism. The idea of the "Founder" is the main theme. Traditions associated with those who "opened" mountains all over Japan have come down to us through legendary history and oral lore. Since the year of the foundation called opening the mountain (kaizan), however is regarded as a later fabrication and even the very historicity of the founder is often open to question, the dates of the foundation and the identity of the founder have remained outside the concerns of historiography and have not been considered from the standpoint of intellectual history. From around the year 2000, sacred mountains and sacred sites all over Japan have been celebrating the 1250th or 1300th anniversary of their founding. Associated with this has been a remarkable reaffirmation of their origins and a reconstruction of orthodoxy. Founders come from a broad spectrum – officially ordained Buddhist monks, wandering ascetics, shamans, hunters, mountain dwellers, laymen. The beings that guided them in the mountain included indigenous people, hunters and local tutelary kami, and the creatures that guided them were crows, hawks, deer, bears, snakes and dragons. Making their way into the mountain they encountered buddhas, bodhisattvas and kami who appeared to them, often in caves. There was also a deep connection with water and many numinous beings appeared out of ponds. As the tales became "history, " the founders were identified through personal names and the year of the foundation was assigned a year from the official chronology. The interpretation and repositioning of founder lore opens up a broad understanding of Japanese history and temples and shrines premised on the admixture of Buddhism and mountain worship and practices. It also looks again at the 150 years of the modern era. Do events surrounding the 1300th anniversary of a mountain's foundation as a religious centre act as a stimulus to reconsider its beliefs and practices introspectively? This is a question for future study.
|Appears in Collections:||第20号|
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