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Japanese Buddhist architecture is the architecture of Buddhist temples in Japan, consisting of locally developed variants of architectural styles born in China.〔, (p=716 )〕 After Buddhism arrived the continent via Three Kingdoms of Korea in the 6th century, an effort was initially made to reproduce original buildings as faithfully as possible, but gradually local versions of continental styles were developed both to meet Japanese tastes and to solve problems posed by local weather, which is more rainy and humid than in China. The first Buddhist sects were Nara's six ,〔The six sects were called Sanron-, Jōjitsu-, Hossō-, Kusha-, Ritsu-, and Kegon-shū.〕 followed during the Heian period by Kyoto's Shingon and Tendai. Later, during the Kamakura period, in Kamakura were born the Jōdo and the native Japanese sect Nichiren-shū. At roughly the same time Zen Buddhism arrived from China, strongly influencing all other sects in many ways, including architecture. The social composition of Buddhism's followers also changed radically with time. In the beginning it was the elite's religion, but slowly it spread from the noble to warriors, merchants and finally to the population at large. On the technical side, new woodworking tools like the framed pit saw〔For an image of a framed pit saw, see (here )〕 and the plane allowed new architectonic solutions.〔 Buddhist temples and Shinto shrines share their basic characteristics and often differ only in details that the non-specialist may not notice. This similarity is because the sharp division between Buddhist temples and Shinto shrines〔The term "Shinto shrine" is used in opposition to "Buddhist temple" to mirror in English the distinction made in Japanese between Shinto and Buddhist religious structures. In Japanese the first are called , the second .〕 is recent, dating to the Meiji period's policy of separation of Buddhism and Shinto (Shinbutsu bunri) of 1868. Before the Meiji Restoration it was common for a Buddhist temple to be built inside or next to a shrine, or for a shrine to include Buddhist sub-temples.〔See Shinbutsu shūgō article〕 If a shrine housed a Buddhist temple, it was called a . Analogously, temples all over Japan used to adopt tutelary ''kami'' ( and built shrines within their precincts to house them. After the forcible separation of temples and shrines ordered by the new government, the connection between the two religions was officially severed, but continued nonetheless in practice and is still visible today.〔 Buddhist architecture in Japan during the country's whole history has absorbed much of the best available natural and human resources. Particularly between the 8th and the 16th centuries, it led the development of new structural and ornamental features. For these reasons, its history is vital to the understanding of not only Buddhist architecture itself, but also of Japanese art in general.〔, (p=12 )〕 ==General features== Buddhist architecture in Japan is not native, but was imported from China and other Asian cultures over the centuries with such constancy that the building styles of all Six Dynasties are represented. Its history is as a consequence dominated by Chinese and other Asian techniques and styles (present even in Ise Shrine, held to be the quintessence of Japanese architecture) on one side, and by Japanese original variations on those themes on the other.〔(Hozumi (1996:9-11)〕 Partly due also to the variety of climates in Japan and the millennium encompassed between the first cultural import and the last, the result is extremely heterogeneous, but several practically universal features can nonetheless be found. First of all is the choice of materials, always wood in various forms (planks, straw, tree bark, etc.) for almost all structures. Unlike both Western and some Chinese architecture, the use of stone is avoided except for certain specific uses, for example temple podia and pagoda foundations.〔 The general structure is almost always the same: columns and lintels support a large and gently curved roof, while the walls are paper-thin, often movable and in any case non-carrying. Arches and barrel roofs are completely absent. Gable and eave curves are gentler than in China and columnar entasis (convexity at the center) limited.〔 The roof is the most visually impressive component, often constituting half the size of the whole edifice.〔 The slightly curved eaves extend far beyond the walls, covering verandas, and their weight must therefore be supported by complex bracket systems called ''tokyō''. These oversize eaves give the interior a characteristic dimness, which contributes to the temple's atmosphere. The interior of the building normally consists of a single room at the center called ''moya'', from which sometimes depart other less important spaces, for example corridors called ''hisashi''. Inner space divisions are fluid, and room size can be modified through the use of screens or movable paper walls. The large, single space offered by the main hall can therefore be altered according to the need.〔 The separation between inside and outside is itself in some measure not absolute as entire walls can be removed, opening the temple to visitors. Verandas appear to be part of the building to an outsider, but part of the external world to those in the temple. Structures are therefore made to a certain extent part of their environment. The use of construction modules keeps proportions between different parts of the edifice constant, preserving its overall harmony.〔〔On the subject of temple proportions, see also the article ''ken''.〕 Even in cases as that of Nikkō Tōshō-gū, where every available space is heavily decorated, ornamentation tends to follow, and therefore emphasize rather than hide, basic structures.〔 Being shared by both sacred and profane architecture, these architectonic features made it easy converting a lay building into a temple. This happened for example at Hōryū-ji, where a noblewoman's mansion was transformed into a religious building. 抄文引用元・出典: フリー百科事典『 ウィキペディア(Wikipedia)』 ■ウィキペディアで「Japanese Buddhist architecture」の詳細全文を読む スポンサード リンク
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