Please use this identifier to cite or link to this item: http://hdl.handle.net/10397/109443
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dc.contributorDepartment of Chinese History and Culture-
dc.creatorZhao, Y-
dc.date.accessioned2024-10-18T06:10:41Z-
dc.date.available2024-10-18T06:10:41Z-
dc.identifier.urihttp://hdl.handle.net/10397/109443-
dc.language.isoenen_US
dc.publisherMDPI AGen_US
dc.rightsCopyright: © 2024 by the author. Licensee MDPI, Basel, Switzerland. This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY) license (https://creativecommons.org/licenses/by/4.0/).en_US
dc.rightsThe following publication Zhao Y. Toyok (Tuyugou) Cave 20: A Pure Land Cave Temple in the Desert with the Earliest Illustrations of the Visualization Sūtra. Religions. 2024; 15(5):576 is available at https://doi.org/10.3390/rel15050576.en_US
dc.subjectContemplation of the impureen_US
dc.subjectPure Land visualizationsen_US
dc.subjectToyok (Toyuq)en_US
dc.subjectVisualization Sūtraen_US
dc.titleToyok (Tuyugou) Cave 20 : a pure land cave temple in the desert with the earliest illustrations of the Visualization Sūtraen_US
dc.typeJournal/Magazine Articleen_US
dc.identifier.volume15-
dc.identifier.issue5-
dc.identifier.doi10.3390/rel15050576-
dcterms.abstractIn this paper, I examine the iconography, religious function and text–image relationship of one of the earliest illustrations of the apocryphal Visualization Sūtra, namely, the mural painting on the left (south) wall of Cave 20 at the Toyok Grottoes in Turfan created in the late sixth century. I study this mural with a structuralist approach to situate it within the overall pictorial program of the cave temple. I argue that this wall painting was designed as a set of visual and verbal cues to assist the meditating monks in situ to separately visualize the different individual visions constituting the “Thirteen Visualizations” taught in the sutra, excluding the five visions directly related to the Amitāyus Triad, namely, the eighth, ninth, tenth, eleventh and thirteenth visualizations. These five visualizations were likely facilitated by icons of the Amitāyus Triad placed in the center of the cave. The meditators started from the contemplations of the impure represented on the right (north) wall as preparatory practices to eliminate their sins, improve their karma and thereby enhance their spiritual purity to a level appropriate for performing the Pure Land visualizations. They then turned to the left wall to perform the Pure Land visualizations represented there that end with the twelfth visualization: imagining oneself being reborn in Sukhāvatī. Continuing from the twelfth visualization, the meditators facing the rear wall entered the Western Pure Land via the lotus ponds represented on the rear wall while in a state of meditational concentration.-
dcterms.accessRightsopen accessen_US
dcterms.bibliographicCitationReligions, May 2024, v. 15, no. 5, 576-
dcterms.isPartOfReligions-
dcterms.issued2024-05-
dc.identifier.scopus2-s2.0-85194184532-
dc.identifier.eissn2077-1444-
dc.identifier.artn576-
dc.description.validate202410 bcch-
dc.description.oaVersion of Recorden_US
dc.identifier.FolderNumberOA_Othersen_US
dc.description.fundingSourceSelf-fundeden_US
dc.description.pubStatusPublisheden_US
dc.description.oaCategoryCCen_US
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