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Minamaila Mandala Mangusu Analysis

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Minakata Mandala op.2 appears in Kumagusu’s letter written on August 8, 1903. In this mandala, Kumagusu adds his new concepts of ‘name (myo, 名)’ and ‘symbol (in, 印)’. Followed by his explanation on the mandala, he explains ‘causality (inga, 因果)’ and ‘dependent co-arising (engi, 縁起)’. Although Kumagusu never mentioned Minakata Mandala op.1 as his mandala, interestingly, he explains himself that he drew a mandala when explaining Minakata Mandala op.2 in his letter to Hōryu. Fig.6 Fig.7 In the Shingon school, according to Kukai’s teachings, the Womb realm (taizoukai mandala, 胎蔵界曼荼羅) is known as ‘the world of law (or principle) (rikai, 理界)’ and the Diamond Realm (kongoukai mandala, 金剛界曼荼羅) is known as ‘the world of wisdom (chikai, 智界)’. These two mandalas are always displayed in a set as two sides of the same single body (nini-funi, 二而不而 …show more content…

This leads us to speculation on Kumagusu’s ethics regarding the use of technology in our modern society: Practical ethics as an intersection of applied science and liberal art studies. Here I would like to summarize what was covered in Section 2 in terms of Kumagusu’s critical view of modern science and his philosophical thought-experiments or his attempt to solve the problem embedded in science. 1) He criticized science for focusing mainly on the phenomenon of ‘substance’. By dividing the universe into three aspects; ‘heart-mind’, ‘substance’, and ‘event’ he tried to explain the mutual interaction and reaction based on ‘causality’ occurring between ‘heart-mind’ and ‘substance’ which could be categorized as

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