The Mountain as Mandala: Kūkai’s Founding of Mt. Kōya

This article considers the sociocultural significance of Kūkai’s understanding of Mt. Kōya as a mandala. Locating the context for his formulation of this understanding in his efforts to found Mt. Kōya in the mid-Kōnin era (809–823), it seeks to elucidate its disclosive function. The interpretation is put forward that Kūkai’s mandalic understanding of the mountains disclosed the possibility of a disembedded form of Buddhist life, one in which the human agent is understood to exist outside the social world of the Heian court and the divine cosmos on which it was believed to be grounded. Particular attention is paid to the sociopolitical effects of this disclosure, suggesting specifically that it contributed to the differentiation of religious authority from political power in Japan. To elucidate this process, Kūkai’s founding of Mt. Kōya is situated in a genealogy of monks who founded mountain temples that operated relatively autonomously vis-à-vis the state. Kūkai’s erstwhile collaborator, Saichō, is given special consideration.

The Heian Court Poetry as World Literature

What could be the common points between the Literature produced at the imperial court of 9th-10th century in Japan with the one composed in Italy under the rule of Frederick II of Hohenstaufen? Why the Kokinwakashū in Japan and the Sicilian School of Poetry in Italy have been acknowledged as canons for later literary traditions? How did the political power influence the production of court poetry and the role of poets in the court environment? Why two particular poetic forms like the sonnet in Europe and the waka in Japan succeeded to survive until modern times?