"Kashima standing god image"

...The above is the basic form, but in the late Kamakura period, Shinto-Buddhist syncretism reached a high point due to the idea of ​​a divine nation, and the production of Kasuga mandalas increased dramatically and their forms diversified. Because the sacred grounds of Kasuga were recognized as the Pure Land, the Kasuga Pure Land Mandala depicted the Pure Land of the local Buddha above the palace mandala, and because of the integration with Kofuku-ji Temple, the Shrine Mandala added the temple building to the bottom of the shrine landscape, and from the Deer Mandala, the Kashimadaichi Shinkeizu (The God's Shadow of Kashima Standing) was created, which is a pictorial depiction of the original legend that Daimyojin rode a deer from Kashima to Kasuga. By this time, Kasuga faith was no longer exclusive to the Fujiwara clan, but had spread throughout the Nara region, centered around Kofuku-ji Temple, and the faith itself diversified, and the forms of many mandalas also changed. ...

*Some of the terminology used in reference to "Kashima Tachishinkeizu" is listed below.

Source | Heibonsha World Encyclopedia 2nd Edition | Information

…以上を基本形とするが，鎌倉後期にいたると，神国思想によって神仏習合は高揚期を迎え，春日曼荼羅の制作も飛躍的に増加し，形式も多様化する。春日の神域を浄土と認識することから，宮曼荼羅の上部に本地仏の浄土を描いた〈春日浄土曼荼羅〉，興福寺との一体化から，社景の下部にその伽藍を加えた〈社寺曼荼羅〉，また鹿曼荼羅からは，大明神が鹿に乗って鹿島から春日に影向（ようごう）したという草創伝説を絵画化した《鹿島立（かしまだち）神影図》などが出現した。このころには春日信仰も藤原氏専有のものではなく，興福寺を中心とした南都在地に浸透し，信仰自体が多様化するので，曼荼羅の形式も変化したものが多くなる。…

※「《鹿島立神影図》」について言及している用語解説の一部を掲載しています。

出典｜株式会社平凡社世界大百科事典 第２版について | 情報