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Ushnisha Vijaya Bodhisattva Homa Ceremony
Ushnisha Vijaya Bodhisattva Homa Ceremony Please rise and chant the Guru Heart Mantra as we invite the presiding Vajra Master and Reverends to the ceremonial area. Incense offering by presiding Vajra Master. Great Homage to the Lineage Root Guru and the Three Treasures represented on the altar using visualization: First homage to the Root Guru and all Buddhas in all times and directions Second homage to all Bodhisattvas Third homage to all Dharma Protectors Fourth half-bow Inviting presiding Vajra Master to take the Dharma seat, Reverend to take the seat and everyone please be seated. Introducing presiding Vajra Master. Offering Khata to honour presiding Vajra Master by temple representative. 1. Form the Padmakumara Mudra. Visualize the Root Guru appearing above one's crown and radiating white light for linage empowerment. Chant the Guru Heart Mantra OM GU-RU LIAN-SHENG SIDDHI HUM (7 times). Inviting presiding Vajra Master to encompass the boundary protection for the ceremony. Recite the ceremonial scroll Blessing of the ceremonial scroll and the registration forms 2. Incense Praise The Incense is now lit, suffusing the dharma realm, and from afar the scent is inhaled by the True Buddha Assembly Lu- xiang- zha- r , fa-jie-meng-xun, zhu-fo-hai-hui-xi-yao-wen Auspicious are the gathering clouds, as we now request, with sincere and earnest heart, that all Buddhas manifest. Sui -chu-jie-xiang-yun, cheng-yi-fang-yin, zhu-fo-xian-quan-shen Namo cloud canopy of fragrance, Bodhisattvas, Mahasattvas Na-mo-xiang-yun-gai-pu-sa-mo-he-sa ( 3 times) 3. -
Buddhist Wheel of Life Text
Buddhist Wheel of Life Text 1: The Wheel of Life: Samsara, Birth, Rebirth, Liberation The Wheel of Life is one of the most common subjects of Tibetan Buddhist art. The detailed symbolism of the Wheel can be interpreted on many levels. The Bhavachakra is a Tibetan Buddhist representation of the "wheel of life," or cycle of existence. The Wheel of Life (called the Bhavachakra in Sanskrit) represents the cycle of birth and rebirth and existence in samsara. This gallery looks at different parts of the Wheel and explains what they mean. The main sections are the hub and the six "pie wedges" depicting the Six Realms. The gallery also looks at the Buddha figures in the corners and at Yama, the fearsome creature holding the Wheel in his hooves. Many Buddhists understand the Wheel in an allegorical, not literal, way. As you examine the parts of the wheel you might find yourself relating to some of it personally or recognizing people you know as Jealous Gods or Hell Beings or Hungry Ghosts. The outer circle of the Wheel (not shown in detail in this gallery) is the Paticca Samuppada, the Links of Dependent Origination. Traditionally, the outer wheel depicts a blind man or woman (representing ignorance); potters (formation); a monkey (consciousness); two men in a boat (mind and body); a house with six windows (the senses); an embracing couple (contact); an eye pieced by an arrow (sensation); a person drinking (thirst); a man gathering fruit (grasping); a couple making love (becoming); a woman giving birth (birth); and a man carrying a corpse (death). -
The Sacred Mahakala in the Hindu and Buddhist Texts
Nepalese Culture Vol. XIII : 77-94, 2019 Central Department of NeHCA, Tribhuvan University, Kathmandu, Nepal The sacred Mahakala in the Hindu and Buddhist texts Dr. Poonam R L Rana Abstract Mahakala is the God of Time, Maya, Creation, Destruction and Power. He is affiliated with Lord Shiva. His abode is the cremation grounds and has four arms and three eyes, sitting on five corpse. He holds trident, drum, sword and hammer. He rubs ashes from the cremation ground. He is surrounded by vultures and jackals. His consort is Kali. Both together personify time and destructive powers. The paper deals with Sacred Mahakala and it mentions legends, tales, myths in Hindus and Buddhist texts. It includes various types, forms and iconographic features of Mahakalas. This research concludes that sacred Mahakala is of great significance to both the Buddhist and the Hindus alike. Key-words: Sacred Mahakala, Hindu texts, Buddhist texts. Mahakala Newari Pauwa Etymology of the name Mahakala The word Mahakala is a Sanskrit word . Maha means ‘Great’ and Kala refers to ‘ Time or Death’ . Mahakala means “ Beyond time or Death”(Mukherjee, (1988). NY). The Tibetan Buddhism calls ‘Mahakala’ NagpoChenpo’ meaning the ‘ Great Black One’ and also ‘Ganpo’ which means ‘The Protector’. The Iconographic features of Mahakala in Hindu text In the ShaktisamgamaTantra. The male spouse of Mahakali is the outwardly frightening Mahakala (Great Time), whose meditatative image (dhyana), mantra, yantra and meditation . In the Shaktisamgamatantra, the mantra of Mahakala is ‘Hum Hum Mahakalaprasidepraside Hrim Hrim Svaha.’ The meaning of the mantra is that Kalika, is the Virat, the bija of the mantra is Hum, the shakti is Hrim and the linchpin is Svaha. -
Pure Mind, Pure Land a Brief Study of Modern Chinese Pure Land Thought and Movements
Pure Mind, Pure Land A Brief Study of Modern Chinese Pure Land Thought and Movements Wei, Tao Master of Arts Faculty ofReligious Studies McGill University Montreal, Quebec, Canada July 26, 2007 In Partial Fulfillment ofthe Requirements for the Degree Master of Arts in the Faculty ofReligious Studies of Mc Gill University ©Tao Wei Copyright 2007 All rights reserved. Library and Bibliothèque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Bran ch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre référence ISBN: 978-0-494-51412-2 Our file Notre référence ISBN: 978-0-494-51412-2 NOTICE: AVIS: The author has granted a non L'auteur a accordé une licence non exclusive exclusive license allowing Library permettant à la Bibliothèque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans loan, distribute and sell theses le monde, à des fins commerciales ou autres, worldwide, for commercial or non sur support microforme, papier, électronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in et des droits moraux qui protège cette thèse. this thesis. Neither the thesis Ni la thèse ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent être imprimés ou autrement may be printed or otherwise reproduits sans son autorisation. -
Hinduism and Buddhism
HINDUISM AND BUDDHISM AN HISTORICAL SKETCH BY SIR CHARLES ELIOT In three volumes VOLUME I ROUTLEDGE & KEGAN PAUL LTD Broadway House, 68-74 Carter Lane, London, E.C.4. First published 1921 Reprinted 1954 Reprinted 1957 Reprinted 1962 PRINTED IN GREAT BRITAIN BY LUND HUMPHRIES LONDON • BRADFORD PREFACE The present work was begun in 1907 and was practically complete when the war broke out, but many circumstances such as the difficulty of returning home, unavoidable delays in printing and correcting proofs, and political duties have deferred its publication until now. In the interval many important books dealing with Hinduism and Buddhism have appeared, but having been resident in the Far East (with one brief exception) since 1912 I have found it exceedingly difficult to keep in touch with recent literature. Much of it has reached me only in the last few months and I have often been compelled to notice new facts and views in footnotes only, though I should have wished to modify the text. Besides living for some time in the Far East, I have paid many visits to India, some of which were of considerable length, and have travelled in all the countries of which I treat except Tibet. I have however seen something of Lamaism near Darjeeling, in northern China and in Mongolia. But though I have in several places described the beliefs and practices prevalent at the present day, my object is to trace the history and development of religion in India and elsewhere with occasional remarks on its latest phases. I have not attempted to give a general account of contemporary religious thought in India or China and still less to forecast the possible result of present tendencies. -
Reading the History of a Tibetan Mahakala Painting: the Nyingma Chod Mandala of Legs Ldan Nagpo Aghora in the Roy Al Ontario Museum
READING THE HISTORY OF A TIBETAN MAHAKALA PAINTING: THE NYINGMA CHOD MANDALA OF LEGS LDAN NAGPO AGHORA IN THE ROY AL ONTARIO MUSEUM A Thesis Presented in Partial Fulfillment of the Requirements for the Degree Master of Arts in the Graduate School of The Ohio State University By Sarah Aoife Richardson, B.A. ***** The Ohio State University 2006 Master's Examination Committee: Dr. John C. Huntington edby Dr. Susan Huntington dvisor Graduate Program in History of Art ABSTRACT This thesis presents a detailed study of a large Tibetan painting in the Royal Ontario Museum (ROM) that was collected in 1921 by an Irish fur trader named George Crofts. The painting represents a mandala, a Buddhist meditational diagram, centered on a fierce protector, or dharmapala, known as Mahakala or “Great Black Time” in Sanskrit. The more specific Tibetan form depicted, called Legs Idan Nagpo Aghora, or the “Excellent Black One who is Not Terrible,” is ironically named since the deity is himself very wrathful, as indicated by his bared fangs, bulging red eyes, and flaming hair. His surrounding mandala includes over 100 subsidiary figures, many of whom are indeed as terrifying in appearance as the central figure. There are three primary parts to this study. First, I discuss how the painting came to be in the museum, including the roles played by George Croft s, the collector and Charles Trick Currelly, the museum’s director, and the historical, political, and economic factors that brought about the ROM Himalayan collection. Through this historical focus, it can be seen that the painting is in fact part of a fascinating museological story, revealing details of the formation of the museum’s Asian collections during the tumultuous early Republican era in China. -
The Iconography of Nepalese Buddhism
TheThe IconographyIconography ofof NepaleseNepalese BuddhismBuddhism by Min Bahadur Shakya HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. P H A N I C- ZDH / T A P P H A N / M, T P. O. B N: , K, N e of Nepalese Buddhism M B S v A A Min Bahadur Shakya is a scholar of Newar and Tibetan Buddhism. Among his major publications are hort istory of uddhism in epal, . ntroduction to uddhist onasteries of athmandu alley, . He was elected Vice President of World Fellowship of Buddhist Youth WFBY for the years –. His major re- search work on ife and ontribution of epalese rincess hrikuti evi is shortly forthcoming. Mr. Shakya was nomi- nated by Venerable Master Hsing Yun, Fokuang Shan, Taiwan as Research Associate in Fokuang Shan Chinese Buddhist Research Academy for the years –. In , he was granted a SAARC Fellowship (Buddhist Studies) by the Ministry of Foreign Affairs, impu, Bhutan. Currently he is working as the Chief Editor of uddhist ima- laya, a bi-annual journal dealing with Buddhism in the Hima- layan regions. He has also contributed more a dozen research papers in reputed foreign journals. Since , he is teaching in Engineering Institute, Pulchowk Campus, Lalitpur. Presently he is the Director, Nagarjuna Institute of Exact Methods. F Under the definition of andicrafts there are multiple products. Of them the statues of gods and goddesses of Buddhism and Hinduism stand foremost.eir importance is enhanced not only because of the fact that they are hand made but also that they are made by using meticulously time-consuming traditional tech- v niques: Lost Wax Process, Chiselling, antique finishing and so on. -
Clars Auction Gallery Prices Realized Sale 0507 Lot Description Price 1
Clars Auction Gallery Prices Realized Sale 0507 Lot Description Price East Indian patinated bronze figure of Ganesha, the elephant‐headed deity with a human torso standing on 1 a lotus pedestal, his four arms holding attributes such as a noose, sweetmeat jar, tusk and a goad, 6.8''h $ 70 Chinese Northern Wei‐style gilt metal Buddhist group, centered by a Buddha seated in meditation and flanked by bodhisattva and attendants, all backed by a mandorla decorated with four rows of small seated Buddha figures, the reverse of the mandorla cast with various scenes depicting the life of the historical 2 Buddha, all raised on a plinth cast with apsaras in low relief, 11.3''h $ 1,400 (Lot of 12) Group of Japanese silver place‐card holders, fashioned in various shapes including: stone lanterns 3 (2), samurai helmets (2), Mount Fuji (2), tea kettle (2), pagoda, farm house, temple lantern and ship, 60.3g $ 80 (Lot of 2) Asian porcelain figures, the first a Chinese polychrome enameled figurine of a beauty in wind‐ swept robes, her delicate face framed by a large green hat, the base marked 'China' and 'Liu [ ]fa hao' (lacking hand); the second a Satsuma‐inspired figure of Kannon in foliate‐patterned robes and clutching a 5 scroll in her hand, 11.5''h $ 25 Lingzhi fungus sprig, of the genus Ganoderma, the shaft and exterior of the oval‐form head of a mottled 6 dark brown hue, the underside with a granulated tan color (wormage), 8'' $ 25 Chinese hinged jade bangle bracelet, the stone of a mottled sea‐green hue fitted with 14 karat gold 7 mountings decorated -
A Study of the History and Cult of the Buddhist Earth Deity in Mainland Southeast Asia
A Study of the History and Cult of the Buddhist Earth Deity in Mainland Southeast Asia A Thesis submitted in partial fulfillment of the requirements for the Degree of PhD in Religious Studies at the University of Canterbury by Elizabeth Guthrie University of Canterbury, Christchurch, New Zealand 2004 A Study of the History and Cult of the Buddhist Earth Deity in Mainland Southeast Asia Volume 1 Text Acknowledgements Far-ranging research projects like this inevitably depend on the generosity and assistance of many people. Among those who helped me find the earth deity in image and texts, or helped with translations, were: Ang Choulean, K. Aphaivong. Bandol Samnang, Olivier de Bernon, Didier Bertrand, Fran(,{ois Bizot, Robert L. Brown, Kaye Carter, Chuch Phoeun, Shayne Clarke, John Crocker, Denison University Art Gallery, Robert Didham, Wichai Eungpinichpong, Wilai Eungpinichpong, John Marston, Long Tbol, Des Sothy, Anthony Diller, Jacqueline Filliozat, Rolf Giebel, Hang Chan Sophea, Louis Gabaude, Pam Gutman, Anne Hansen, Huberta Hellendoorn, Hor Lath, Khy Sophal, Khyaw Tha Nyunt, Kuy Lath, Fran(,{ois Lagirarde, Lan Sunnary, Leng Kok An, Lim Yii Hang, Long Tbol, Meng Prang, Metropolitan Museum of Art, Mey Poeun, Museum flir Indische Kunst, Neou Chamrong, Norton Simon Museum, Ouk Ry, Anatole Peltier, Phaitun Dokbukaeo, Phon Sin, Phoung Soueng, Sommai Premchit, Thonevath Pou, Saveros Pou, Craig Reynolds, Waldemar Sailer, Sao Hso Hom, Peter Skilling, Frank Smith, Ven. Suthep Surapong, Donald Swearer, Thein Tun U, Serge Thion, Ashley Thompson, Vijinthanasarn Panya, U Aung Kyaing, U Myint Aung, RE. Vann Molyvann, John Weeks, Hiram W.Woodward, Jr. I received funding from the NZFUW, NZASIA and the University of Canterbury. -
Assessment of China's Claim of Suzerainty Over Nepal
A Historical Analysis of Monasticism in Newar Buddhism** Min Bahadur Shakya* 1. Introduction Newar Buddhism is to be classified in the tradition of Indian Vajrayana or Tantric Buddhism deriving its lineages from Siddha tradition of Nalanda and Vikramashila monastic universities. However, it has developed its peculiar characteristics which are one of a kind in the Buddhist history. One should not forget that Newar Buddhism possesses quite a number of indigenous elements, which are not to be found in Indian Mahayana Buddhism. Now that Mahayana Buddhism has disappeared from India, Newar Buddhism found in Kathmandu valley represents one of the few tadition in the world which has retained features inherited directly from India. At one time all forms of Buddhism were believed to have been found in the Buddhism of Nepal. At present, there are no longer any celibate monks among Newar Buddhist Sangha. The members of community live in Vihara and have retained its designation (Sangha). There are two status within caste community namely Vajracharya (Literally: Master of the Thunderbolt) and Shakyabhikshu. The Vajracharya were the masters of Tantric Buddhism and ritual specialists whereas the Shakyabhikshu were Buddhist monks. The Vajracharya played a higher role than Shakyas because they were given additional initiation (Achaluyegu) on Buddhist tantras. Only the male members of this community after having undergone through the rite of monastic ordination (skt: Cudakarma) belong to the Sangha. Shakya and Vajracharya boys normally undergo this monastic ordination at the age of five, seven or nine. The rule is that they should be under twelve years of age. Elders of the monastery addressed as Sthavira Aju will give them Pravrajyavrata or monastic initiation. -
(Group 7) Kwan Yam Theng Buddhist Temple App Profile ID: 108
GES1005: Everyday Life of Chinese Singaporeans (Past and Present) Tutorial Group D13 (Group 7) Kwan Yam Theng Buddhist Temple App Profile ID: 108 Temple Visit Report Name Yong Lixian Marilyn Puah Jia Hui Chen Kuan-Yu Submission Date: 2 November 2017 Introduction Our group was tasked to visit Kwan Yam Theng Buddhist Temple (观音亭佛寺) located at 245 Alexandra Road, Singapore 159933, for our temple visit assignment. This report examines the origins of the building, the features of the temple externally and internally, the traditions and customs practiced by the devotees, the unique characteristics or practices of the temple and also an introduction of the different gods that can be found within the temple. History and Background The site where Kwan Yam Theng Buddhist Temple currently resides has always been a place for religious practices. Since the location is a freehold property, there is no time limit to the owner’s period of ownership. The first religious building at this location in Alexandra Road originates in 1933, in which religious leaders and followers practiced their faiths in the one-storey temple (name of this temple is unknown). However, the temple faced many problems due to its architecture. Flooding was not uncommon when it was raining heavily. The temple was to be home to faithful Buddhists and inquisitive visitors all the way until 1994, when the religious building was to be rebuilt. The master is 96 years old and is bedridden (refer to Appendix A). He currently resides in the temple along with a female monk who is the sole caretaker of the building, carrying out religious ceremonies, administrative and operational matters of the temple. -
List of Abstracts
XVIIth Congress of the International Association of Buddhist Studies August 18 to August 23, 2014 University of Vienna Vienna, Austria List of Abstracts XVIIth Congress of the IABS Material Visions – avijñapti-rūpa in Practice Greene, Eric (University of Bristol, GBR) Within many of their major doctrinal treatises, Sarvāstivādins are presented as defending their doctrinal position on the reality of “unmanifest matter” (avijñapti-rūpa) with reference to, among other things, meditation practice. Certain visions experienced by advanced meditators are, it is claimed, instances of avijñapti-rūpa, and this view on the nature of these visions is presented as contrasting with the position of at least some other doctrinal schools. It is undeniable that avijñapti-rūpa plays several important roles within the overarching framework of the Sarvāstivādin doctrinal system. We may wonder, however, whether the role of avijñapti-rūpa in meditation was something that had any particular significance within Sarvāstivādin-influenced meditative traditions themselves. As a step towards answering this question, in this paper I will explore a number of 5th-century meditation treatises preserved in Chinese that are either translations of texts associated with the Sarvāstivādin-influenced yogācāra meditators of North-west India, or which are Chinese developments of the practices associated with these groups. Leaving aside the contentious (and, perhaps, ill-phrased and unanswerable) question of whether the doctrine of avijñapti-rūpa originally emerged from meditation