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Passage from the Sutra of Perfect Enlightenment

  • Datum nastanka1405
  • Dimenzije94.0 x 34.0 cm

Explore zekkai chūshin (1336-1405), a Zen Buddhist monk & calligrapher known for bold brushstrokes, Chinese influences & serene landscapes. Discover his legacy in Japanese art!

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Ukupna cena

$ 263

reproduction

Passage from the Sutra of Perfect Enlightenment

Tehnika reprodukcije

Dimenzije reprodukcije

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Konačna cena

$ 263

Opis umetničkog dela

Two brusquely brushed columns of cursive Chinese characters by the celebrated monk-calligrapher Zekkai Chūshin comprise a famous passage about overcoming delusional thinking from the Sutra of Perfect Enlightenment, referred to as Engaku-kyō in Japanese, and Yuanyue jing in Chinese (fig. 1). The transcription reads: 住妄想境 不加了知於無了知 不辯真實Japanese pronunciation: 妄想の境に住して 了知を加えず了知無きに於て 真実を弁ぜずMōsō no kyō ni jūshite, ryōchi o kuwaezu ryōchi naki ni oite, shinjitsu oo benzezuDwelling in the realm of delusional thinking, one cannot attain a clear understanding of things. Without a clear understanding of things, one cannot discern actual reality.(Translated by John T. Carpenter)The Sutra of Perfect Enlightenment, though borrowing ideas and phrases from earlier sources, is believed to be an apocryphal text created in China in the late seventh or early eighth century that provided legitimacy for the localized practice of Buddhism, including the early Chan (Zen) movement. It advocates that all beings are inherently enlightened and gives guidance on how to free oneself from delusion and how to rediscover one’s original enlightened state. The practices of gradual versus sudden enlightenment described in this sutra later became the core of debate within Chan Buddhism in China, which led to the division into the Southern and Northern Schools (perpetuated in Japan as the distinction between the Sōtō and Rinzai Zen sects).The sutra is structured into a prologue and twelve chapters, in each of which a Bodhisattva asks the Buddha questions about religious practice and enlightenment that are then answered by the Buddha. The phrase cited here is from the Chapter Five, where the Buddha is responding to the Bodhisattva Maitreya about increasing understanding as an approach to obliterating delusion, which prevents people from realizing their fundamentally enlightened natures.Zekkai Chūshin, a Zen scholar-poet monk renowned for his literary achievements and calligraphy, was known to have lectured on the Sutra of Perfect Enlightenment at various times in his career, first at Erinji in Kyoto and then later to the shogun Ashikaga Yoshiakira (r. 1358–67) and his wife Shibukawa Kōshi (1332–1392). In 1386, he was exiled for two years because of speaking against the will of the shogun Ashikaga Yoshimitsu (r. 1368–94) but returned to Kyoto after receiving the shogun’s pardon. He subsequently enjoyed the direct patronage of the shogun and served as the abbot of Shōkokuji and later its sub-monastery, Rokuon’in, better known as Kinkakuji, or the Temple of the Golden Pavilion. As the abbot of Rokuon’in, he also carried the duty of sōroku, managing all the monastic affairs of the Rinzai sect in Japan, including the five most prestigious monasteries in Kyoto known as Gozan (Five Great Zen Temples). In 1401, during Zekkai’s abbacy at Sōkokuji, the shogun promoted Sōkokuji from second place to the first within the Five Mountains temple hierarchy and made the monastery exclusive to the monks in the lineage of Musō Soseki, Zekkai"s teacher, who was also renowned as a great calligrapher. It can be no coincidence that that Musō is known to have transcribed the same passage from the Sutra of Perfect Enlightenment, and Zekkai must have used it as a model for his own two-column transcription (fig. 2).The rectangular seal reading “Zekkai” 絶海 impressed on the lower left corner is the same seal that appears on five other published works the monk-calligrapher, including a transcription of Yaoyueting, a poem by Northern Song literati-official Ma Cun 馬存 (d. 1096) (fig. 3, Idemitsu Museum of Arts), and an inscription on a landscape painting attributed to Chinese painter Zhang Yuan 張遠 (fig. 4a, b). Besides a few possible abrasions, the impression of the seal on this work concurs well with the impressions on the two pieces mentioned above.Seal: (lower left, rectangular intaglio seal) Zekkai 絶海.

Biografija umetnika

The Echoes of Byzantium: Unveiling the Legacy of the Master of 1336

The figure known as the Master of 1336 remains one of the most intriguing enigmas in Italian art history. Active primarily in Pistoia during the early decades of the 14th century, this artist’s work stands as a compelling bridge between the enduring traditions of Byzantine painting and the nascent innovations that would blossom into the Renaissance. While his name—a label bestowed upon him due to a fresco depicting the miracle of the Virgin Mary in Santa Maria delle Grazie, Pistoia—offers little insight into his personal identity, his paintings speak volumes about the artistic currents shaping Tuscany at the time. His legacy is inextricably linked to the towering influence of Giotto and Maso di Banco, both figures who profoundly shaped the visual landscape of his region.

Early Influences and Artistic Roots

The Master’s origins are shrouded in some mystery, yet a clear lineage can be traced through the artistic networks of Pistoia. He was deeply influenced by Giotto di Bondone, whose revolutionary approach to depicting human emotion and space began to permeate the region. Giotto's innovations—a move away from the stylized, flattened forms of Byzantine art towards greater naturalism and psychological depth—were skillfully absorbed and adapted by his Pistoian disciple. Equally significant was the work of Maso di Banco, a prominent Sienese painter known for his dramatic compositions and expressive figures. Puccio di Simone, another artist working in Pistoia during this period, further contributed to the stylistic blend, creating a vibrant artistic environment where experimentation and innovation flourished. The Master’s paintings are characterized by a remarkable expressiveness and figurative language, a direct result of these interconnected influences.

A Portrait of Faith: Key Works and Artistic Style

The Master's oeuvre is relatively small but remarkably concentrated in a few key works. The *Polyptych in the Museo della Collegiata in Empoli* stands as one of his earliest and most significant achievements, showcasing his developing style and technical skill. The *Popiglio Panel*, housed in the Museo Civico di Pistoia, offers further insight into his artistic sensibilities, demonstrating a masterful use of color and composition. Perhaps most notably, the *Madonna and Child* painting held in the Acton Collection in Florence exemplifies his ability to convey profound emotion through subtle gestures and expressions. His frescoes, particularly the depiction of the Madonna and Child in the Church of San Domenico in Pistoia, reveal a deep understanding of religious iconography and narrative.

Symbolism and Narrative: Decoding the Visual Language

Examining the Master’s paintings reveals a rich tapestry of symbolism and narrative detail. His compositions are often imbued with a sense of piety and devotion, reflecting the deeply ingrained religious beliefs of his time. The figures in his works—typically Madonna and Child scenes—are rendered with a remarkable degree of realism, yet they retain an aura of serenity and grace. The use of color is particularly noteworthy; he favors warm, earthy tones that evoke a sense of intimacy and spirituality. Furthermore, the Master’s work demonstrates a keen awareness of spatial relationships, creating a believable illusion of depth within his paintings. The *Well-Governed Town and Country* fresco, commissioned for the Sala della Pace in Siena's Palazzo Pubblico, is a particularly compelling example of this skill, offering a visual representation of civic virtue and social harmony—a testament to the artist’s engagement with contemporary political and moral concerns.

Legacy and Historical Significance

The Master of 1336 occupies a crucial position in the transition from medieval to Renaissance art. While he never fully abandoned the stylistic conventions of Byzantine painting, his work demonstrated a willingness to experiment with new techniques and approaches—a foreshadowing of the revolutionary changes that would be spearheaded by Giotto and his successors. His paintings serve as a vital link between the artistic traditions of the past and the innovations of the future, offering a glimpse into the dynamic cultural landscape of 14th-century Italy. His influence can be seen in the work of subsequent artists who continued to build upon his legacy, solidifying his place as one of the most important figures in the development of Italian painting. The echoes of Byzantium resonate within his art, yet they are tempered by a growing sense of naturalism and human emotion—a testament to the enduring power of artistic innovation.
zekkai chūshin

zekkai chūshin

1336 - 1405 , Japan

Osnovne informacije

  • Artistic Movement Or Style: Byzantine art
  • Artists Or Movements Influenced By This Artist:
    • Giotto
    • Duccio
  • Artists Who Influenced This Artist:
    • Giunta Pisano
    • Coppo di Marcovaldo
  • Date Of Death: 1302
  • Full Name: Cimabue
  • Nationality: Italian
  • Notable Artworks:
    • Sta. Trinità Madonna
    • Madonna Enthroned
  • Place Of Birth: Florence, Italy