The Enthroned Buddha in Majesty: an Iconological Study
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Study the Status Column Element in the Achaemenid Architecture and Its
Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND January 2016 CULTURAL STUDIES ISSN 2356-5926 Study the status column element in the Achaemenid architecture and its effect on India architecture (comparrative research of persepolis columns on pataly putra columns in India) Dr. Amir Akbari* Faculty of History, Bojnourd Branch, Islamic Azad University, Bojnourd, Iran * Corresponding Author Fariba Amini Department of Architecture, Bukan Branch, Islamic Azad University, Bukan, Iran Elham Jafari Department of Architecture, Khoy Branch, Islamic Azad University, Khoy, Iran Abstract In the southern region of Iran and the north of persian Gulf, the state was located in the ancient times was called "pars", since the beginning of the Islamic era its center was shiraz. In this region of Iran a dynasty called Achaemenid came to power and could govern on the very important part of the worlds for years. Achaemenid exploited the skills of artists and craftsman countries under its command. In this sense, in Architecture works and the industry this period is been seen the influence of other nations. Achaemenid kings started to build large and beautiful palaces in the unter of their government and after 25 centuries, the remnants of which still remain firm and after the fall of the Achaemenid Empire by Grecian Alexander in India. The greatest king of India dynasty Muryya, was called Ashoka the grands of Chandra Gupta. The Ashoka palace that id located at the putra pataly around panta town in the state of Bihar in North east India. Is an evidence of the influence of Achaemenid culture in ancient India. The similarity of this city and Ashoka Hall with Apadana Hall in Persepolis in such way that has called it a india persepolis set. -
L%- (2- V%- 2>$?- GA- (R- $- >A/- +- 2#?- 0- =?- 1A2- I3- .R%- 8J?- L- 2- 28$?- ?R,
!, ,L%- (2- v%- 2>$?- GA- (R- $- >A/- +- 2#?- 0- =?- 1A2- i3- .R%- 8J?- L- 2- 28$?- ?R, ,, The Exceedingly Concise Ritual of Confession of Downfalls from Bodhichitta called The Complete Purification of Karmic Obscurations !, ]- 3- .%- 2&R3- w/- :.?- .0=- >G:A- o=- 0R- =- K$- :5=- =R, LA MA DANG CHOM DEN DE PAL SHAKYE GYAL PO LA CHAG TSAL LO Homage to the Guru and the Bhagavan, the Glorious King of the Shakyas! ,.J:%- :R- {R=- IA- !R/- 0- ,$?- eJ- &/- .J- *A.- :1$?- 0- .!R/- 3(R$- 2lJ$?- 0:A- :.?- 0- *J<- 28A- 0- *J<- :#R<- IA?- 8?- 0:A- 3.R<- L%- 2- .J:A- v%- 2- 2>$?- 0:A- ,2?- 3(R$- +- I<- 0- 1%- 0R- $?3- 0- 8J?- H.- 0<- &/- $?%?- 0- :.A- *A.- ,J$- (J/- 0- 3,:- .$- $A?- >A/- +- ,$?- 2lA?- (J<- 36.- $>A?- :1$?- 0- [- 12- ?R$?- :1$?- 2R.- GA- 0E- P2- .- 3?- :PJ=- DA!- o?- 2#?- .- 3- 8A$- 36.- :.$- 0- .%- , :1$?- ;=- .:%- 3.R- =$?- GA- (R- $- .%- , }$?- =$?- GA- 12- ,2?- aR2- .0R/- /$- 0R- 0:A- 82?- GA?- 36.- 0- ?R$?- &A- <A$?- ;R.- :.$- 0<- 2gJ/- $%?- <A:A- OR.- :.A<- .$J- 2:A- 2>J?- $*J/- #- &A$- $A?- LA/- _2?- 28A- {R<- ?R$?- (/- ]:A- (R- $- =- 1<- 2!2- GA- (R- $- 36.- 0- .%- , :$:- 8A$- $A?- o- $<- 0E- (J/- >- <A- 0- Q- /?- 2o.- 0:A- eJ?- $/%- $A- (R- $- =- 2gJ/- /?- L- o.- =$?- GA- 12- ,2?- .%- , #- &A$- $A?- aR2- .0R/- (J/- 0R- 0E- :L%- $/?- GA?- 36.- 0:A- g- /$- ;A.- 28A/- /R<- 2:A- KA- 12- =- 2gJ/- 0:A- 2.J- $>J$?- ?R- s:A - 12- ,2?- .%- zR- |R- ?R$?- $- 5S$?- >A$- 36.- 0<- $%- 2- 3,:- .$- G%- #%?- .%- :UJ=- 8A%- LA/- _2?- k.- .- L%- 2- #R- /<- %J?- 0?- <%- $A- *3?- =J/- IA?- tR$- /- :.R.-0:A- .R/- :P2- %J?- :2:- 8A$- ;/- = A , In this regard, our teacher, the compassionate Buddha, expounded on a certain sutra called The Sutra of the Three Heaps, which is the supreme method for confessing downfalls, a practice in the twenty-fourth compendium of the exalted sutra entitled The Stack of Jewels, requested by Nyerkhor. -
The Concept of Self-Liberation in Theravada Burmese Buddhism
ASIA-PACIFIC NAZARENE THEOLOGICAL SEMINARY THE CONCEPT OF SELF-LIBERATION IN THERAVADA BURMESE BUDDHISM A Thesis Presented to The Faculty of Asia-Pacific Nazarene Theological Seminary In Partial Fulfilment of the Degree Master of Science in Theology BY CING SIAN THAWN TAYTAY, RIZAL NOVEMBER 2020 ASIA-PACIFIC NAZARENE THEOLOGICAL SEMINARY WE HEREBY APPROVE THE THESIS SUBMITTED BY Cing Sian Thawn ENTITLED THE CONCEPT OF SELF-LIBERATION IN THERAVADA BURMESE BUDDHISTS AS PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE MASTER OF SCIENCE IN THEOLOGY (SYSTEMATIC THEOLOGY) Dr. Dick Eugenio _________ Dr. Phillip Davis __________ Thesis Adviser Date Program Director Date Dr. Eileen Ruger _________ Dr. Naw Yaw Yet ___________ Internal Reader Date External Reader Date Dr. Dick Eugenio _________ Dr. Larry Bollinger ___________ Academic Dean Date President Date ii ABSTRACT This thesis explores the self-liberation concept of Theravada Buddhism, with the hope that it can provide a foundation towards a dialogical exchange between Buddhists and Christians in Myanmar. To provide a better understanding of the context, the thesis offers a brief historical background of Buddhist-Christian relations in Myanmar. By mainly relying on the translation of the Pali Tipitaka, along with a number of secondary sources from prominent Buddhist scholars, the self-liberation concept of Theravada Buddhism is discussed, beginning with the personal experience of Gotama, the Buddha. The thesis is descriptive in nature. The research employs a basic qualitative method, integrated with the analytical and interpretive methods. Correlation and synthesis were done and are presented in the final chapter with an emphasis on implications for interfaith dialogue. The study produced some significant findings. -
Mahayana Buddhism: the Doctrinal Foundations, Second Edition
9780203428474_4_001.qxd 16/6/08 11:55 AM Page 1 1 Introduction Buddhism: doctrinal diversity and (relative) moral unity There is a Tibetan saying that just as every valley has its own language so every teacher has his own doctrine. This is an exaggeration on both counts, but it does indicate the diversity to be found within Buddhism and the important role of a teacher in mediating a received tradition and adapting it to the needs, the personal transformation, of the pupil. This divers- ity prevents, or strongly hinders, generalization about Buddhism as a whole. Nevertheless it is a diversity which Mahayana Buddhists have rather gloried in, seen not as a scandal but as something to be proud of, indicating a richness and multifaceted ability to aid the spiritual quest of all sentient, and not just human, beings. It is important to emphasize this lack of unanimity at the outset. We are dealing with a religion with some 2,500 years of doctrinal development in an environment where scho- lastic precision and subtlety was at a premium. There are no Buddhist popes, no creeds, and, although there were councils in the early years, no attempts to impose uniformity of doctrine over the entire monastic, let alone lay, establishment. Buddhism spread widely across Central, South, South-East, and East Asia. It played an important role in aiding the cultural and spiritual development of nomads and tribesmen, but it also encountered peoples already very culturally and spiritually developed, most notably those of China, where it interacted with the indigenous civilization, modifying its doctrine and behaviour in the process. -
From the Living Fountains of Buddhism
the INTRODUCTION to FROM THE LIVING FOUNTAINS OF BUDDHISM Sri Lankan Support to Pioneering Western Orientalists by ANANDA W. P. GURUGE originally published by The Ministry of Cultural Affairs Colombo 7, Sri Lanka cover photograph: Ven Hikkaḍuwe Śrī Sumaṅgala holding a class at Vidyodaya College circa 1900s 2 “We Europeans must, of course, stand in need of such help as we are so far from the living fountains of Buddhism and so scantily furnished with materials.” – Viggo Fausböll in his letter to Ven. Waskaḍuwe Subhūti Nāyaka Thera on 14th March 1877. 3 “The Western World discovered Pali, and the Buddhist scriptures barely a hundred years ago; Sri Lanka again provided the most material. It was George Turnour’s discovery and translation of the Mahā Vansa, in 1837, which helped scholars working in India to identify King Piyadassi of the inscriptions, which they were trying to decipher, with King Asoka of history. Subsequent advance was made comparatively easy. ‘Vincent Fausböll translated the Dhammapada in 1855 and Robert Caesar Childers, a member of the Ceylon Civil Service as was Turnour, published a Pali-English Dictionary in 1870. They were given considerable help by the Sinhalese Bhikkhus, especially Subhūti and Dhammarama. Dr. Rhys Davids, another member of the Ceylon Civil Service, founded the Pali Text Society in 1881, and with the help of his wife, gradually unveiled to the Western World, the unique and original literature contained in the Buddhist scriptures.” His Excellency J. R. Jayewardene – President of the Democratic Socialist Republic of Sri Lanka: BUDDHIST ESSAYS (First Edition 1942) Fifth Revised Edition 1983: Chapter VI. -
The Indian Calendar
The Indian calendar • The Indian calendar is known by the Hindu word “panchanga”. • The calendar is based on the lunar cycle. A day is measured as the period between one sunrise and the next. A month is the period from one moon cycle to the next. A year is measured from the beginning of a season until its return. • A lunar month lasts 28 days. • A lunar year lasts 12 lunar months or 354 solar days. Since a period of twelve lunar months fall short of a solar year by 11 days, an additional month is added to the calendar at five-yearly intervals. This month is known as the “adhika”. Each month is divided into the two cycles (waxing and waning) of the moon (new moon to full moon and back). The period of the new moon is called “amavesya” and the period of the full moon is called “purnimavesya”. A season is called a “rtu” (pronounced ‘ritu’) and there are four seasons in a year. In the course of history two calendar eras have been adopted, they are the vikrama era and the shaka era. The Shakas were a nomadic tribe of Central Asia who were displaced by the Yue Chi tribe (one of several nomadic tribes who conducted raiding parties into China, resulting in the construction of the Great Wall of China to exclude such intrusions). The displaced Shakas migrated to northern India in the first century BC. The Shakas established rule over large parts of the area. In 58 BC, they were defeated by a local regional king, vikramaditya, who ruled over central www.ancientindia.co.uk | © The British Museum 2002 India. -
Buddhist Discussion Centre (Upwey) Ltd. 33 Brooking St
Buddhist Discussion Centre (Upwey) Ltd. 33 Brooking St. Upwey 3158 Victoria Australia. Telephone 754 3334. (Incorporated in Victoria) NEWSLETTER N0. 11 MARCH 1983 REGISTERED BY AUSTRALIA POST PUBLICATION NO. VAR 3103 ISSN 0818-8254 Inauguration of 1000th Birth Anniversary of Atisa Dipankar Srijnan - Dhaka, Bangladesh,1983. Chief Martial Law Administrator, (C.M.L.A.) Lt. Gen. H. M. Ershad inaugurated the Week-long programme commencing on 26th February, 1983. A full report of this event appeared in the Bangladesh Observer, 20th February, 1983, at Page 1, under the heading "All Religions enjoy equal rights". The C.M.L.A. said it was a matter of great pride that Atisa Dipankar Srijnan had established Bangladesh in the comity of nations an honourable position by his unique contributions in the field of knowledge. Therefore, Dipankar is not only the asset and pride of the Buddhist community; rather he is the pride of Bangladesh and an asset for the whole nation. The C.M.L.A. hoped that the people being imbibed with the ideals of sacrifice, patriotism, friendship and love of mankind of Atisa Dipankar would take part in the greater struggle of building the nation. He called upon the participating delegates to carry with them the message of peace, fraternity, brotherhood, love and non-violence from the people of Bangladesh to the people of their respective countries. Besides Bangladesh, about 50 delegates from about 20 countries took part in the celebration. John D. Hughes, Director of B.D.C. (Upwey), representing Australia at the Conference, would like to express his sincere gratitude to the C.M.L.A. -
English Index of Taishō Zuzō
APPENDIX 2: TEXTS CITED FROM THE TZ. TZ. (Taisho Zuzobu) is the iconographic section of the Taisho edition of the Chinese Tripitaka. The serial numbers of the Hobogirin are given in brackets. Volume 1 1. (2921) Hizoki ‘Record kept secretly’: 1. Kukai (774-835). 2. Mombi (8th cent.). 2. (2922) Daihi-taizd-futsu-daimandara-chu - Shoson-shuji-kyoji-gydso-shoi-shosetsu-fudoki ‘Observations on the bljas, symbols, forms, and disposition of the deities in the Garbhadhatu-mandala’, by Shinjaku (886-927). 3. (2923) Taizo-mandara-shichijushi-mon ‘Seventy-four questions on the Garbhadhatu’, by Shinjaku (886-927). 4. (2924) Ishiyama-shichi-shu ‘Collection of seven items at Ishiyama’, by Junnyu (890-953). The seven items are: Sanskrit name, esoteric name, blja, samaya symbol, mudra, mantra and figure. 5. (2925) Kongokai-shichi-shu ‘Collection of seven items of the Vajradhatu’, by Junnyu (890-953). 6. (2926) Madara-shd ‘Extract from mandala’, by Ninkai (955-1046). No illustration. 7. (2927) Taizo-sambu-ki ‘Note on three families of the Garbhadhatu’ by Shingo (934-1004). 8. (2928) Taiz5-yogi ‘Essential meaning of the Garbhadhatu’, by Jojin (active in 1108). No illustration. 9. (2929) Ryobu-mandara-taiben-sho ‘Comparison of the pair of mandalas’, by Saisen (1025-1115). No illustration. 10. (2930) Taizokai-shiju-mandara-ryaku-mo ndo ‘Dialogue on the fourfold enclosures of the Garbhadhatu’, by Saisen (1025-1115). No illustration. 11. (2931) Kue-hiyo-sho ‘Extract of the essentials of the nine mandalas’, author unknown. 12. (2932) Ryobu-mandara-kudoku-ryakusho ‘Extract on the merit of the pair of mandalas’, by Kakuban (1095-1143). -
Buddhist Pilgrimage
Published for free distribution Buddhist Pilgrimage ew Edition 2009 Chan Khoon San ii Sabbadanam dhammadanam jinati. The Gift of Dhamma excels all gifts. The printing of this book for free distribution is sponsored by the generous donations of Dhamma friends and supporters, whose names appear in the donation list at the end of this book. ISB: 983-40876-0-8 © Copyright 2001 Chan Khoon San First Printing, 2002 – 2000 copies Second Printing 2005 – 2000 copies New Edition 2009 − 7200 copies All commercial rights reserved. Any reproduction in whole or part, in any form, for sale, profit or material gain is strictly prohibited. However, permission to print this book, in its entirety , for free distribution as a gift of Dhamma , is allowed after prior notification to the author. ew Cover Design Inset photo shows the famous Reclining Buddha image at Kusinara. Its unique facial expression evokes the bliss of peace ( santisukha ) of the final liberation as the Buddha passes into Mahaparinibbana. Set in the background is the Great Stupa of Sanchi located near Bhopal, an important Buddhist shrine where relics of the Chief Disciples and the Arahants of the Third Buddhist Council were discovered. Printed in Kuala Lumpur, Malaysia by: Majujaya Indah Sdn. Bhd., 68, Jalan 14E, Ampang New Village, 68000 Selangor Darul Ehsan, Malaysia. Tel: 03-42916001, 42916002, Fax: 03-42922053 iii DEDICATIO This book is dedicated to the spiritual advisors who accompanied the pilgrimage groups to India from 1991 to 2008. Their guidance and patience, in helping to create a better understanding and appreciation of the significance of the pilgrimage in Buddhism, have made those journeys of faith more meaningful and beneficial to all the pilgrims concerned. -
Colonialism, Education and Rural Buddhist Communities in Bangladesh Bijoy Barua University of Toronto, Canada, [email protected]
International Education Volume 37 Issue 1 Fall 2007 Colonialism, Education and Rural Buddhist Communities in Bangladesh Bijoy Barua University of Toronto, Canada, [email protected] Follow this and additional works at: http://trace.tennessee.edu/internationaleducation Copyright © 2007 by the University of Tennessee. Reproduced with publisher's permission. Further reproduction of this article in violation of the copyright is prohibited. http://trace.tennessee.edu/internationaleducation/vol37/iss1/4 Recommended Citation Barua, Bijoy (2007). Colonialism, Education and Rural Buddhist Communities in Bangladesh. International Education, Vol. 37 Issue (1). Retrieved from: http://trace.tennessee.edu/internationaleducation/vol37/iss1/4 This Article is brought to you for free and open access by Trace: Tennessee Research and Creative Exchange. It has been accepted for inclusion in International Education by an authorized administrator of Trace: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. Barua COLONIALISM, EDUCATION, AND RURAL BUDDHIST COMMUNITIES IN BANGLADESH Bijoy Barua Ontario Institute for Studies in Education University of Toronto Toronto, Canada Cultural homogenization through the establishment of a central- ized and standardized curriculum in education has become the dominant model in Bangladesh today, a model of education that is deeply rooted in the colonial legacy of materialism, acquisitiveness, and social exclusion (B. Barua, 2004; Gustavsson, 1990). Such a model is predicated on the notion that Bangladesh “is culturally homogenous, with one language, one domi- nant religion, and no ethnic conflict” (Hussain, 2000, p. 52). Predictably and unfortunately, the prospects for decolonization in a “post-colonial/in- dependence context” still appear to be bleak since the state continues to rely on a centrally controlled and standardized educational system that is committed to cultural homogenization and social exclusion—a process that is being encouraged by foreign aid and international assistance (B. -
Sahasra Buddha
SAHASRA BUDDHA Nirmal C. Sinha The only image pennitted in Theravada temples is that of the historical Buddha, Gautama Sakya Muni. In Mahayana temple$-in the Himalayas, Tibet and Mongolia-besides the historical Buddha designated simply Buddha (T. Sangay) or Sakya Muni cr. Sakya-Thubpa), there would be many images ranging from Three to Thousand according to size and resources of temple or monastery concerned, SahasraBuddha(T. Sangay Tongda) was no doubt the ideal count by 9th century A.D. when Mahayana pantheon was sculptured and painted in Samye (Central Tibet) and Tun Huang (northern outpost of ancient Tibetan empire). Sanskrit-Tibetan Lexicon Mahavyutpatti (Circa 820 A.D.) testifies to the usage ofSahasraBuddhaas then current. In BhadraJcalpa Sutra, now aVi!lilable only in Tibetan translation, the number recorded is 1000. The figures are those of Buddhas and Bodhisattvas, historical ar. J legendary, besides the Goddesses. Figures of patrons and protectors of Dharma would be. permissible in paintings and iconography as such persons no doubt had taken the Refuge in Dharma (T.Cho) and believers would admire them if not adore them as Bodhisattvas cr. Changchub Sempa). Since Dharmaraja cr. Chogyal) was Bodhisattva par-excellence and Asoka Maurya was the first and greatest Dharmaraja, Mahayana ')(lntheon had a place of high honour for Asoka. FollOWing the Indian tradition the first and greatest Chogyal of Tibet, Song-tsen Gampo was apotheosised. Mahayana was preached by Nagarjuna a contemporary of the Kushanas in North India and the Sotavahanas in South India. This preaching by Nagarjuna was described by Mahayana believers as Second Turning of the Wheel of Law and Nagarjuna was in Mahayana tradition the Second Buddha. -
Boldface Page Numbers Indicate a Major Treatment, While Italicized Numbers Indicate a Color Plate Or Figure
INDEX Boldface page numbers indicate a major treatment, while italicized numbers indicate a color plate or figure. Abe family, 689–90 Yuqi jing abhisekạ and Annen’s Abe no Seimei, 690 commentaries, 774–75 Kūkai born into, 1033 Wuwei sanzan chanyao and, 298 Abé, Ryūichi, 88, 177, 280, 304, 354, 593, see also cakravartin kings; kanjō; 668, 693, 702, 704, 1031 praxis; The Tōji Lecture Hall abhisekạ bodhimaṇḍa ( guanding Abhisekạ sūtra (Bussetsu-kanjō-kyō), daochang, consecration arenas), in the Nara period, 666 according to Haiyun, 287 Acala abhisekạ (guanding) Amoghavajra’s ritual command of, 356 administration of via government Budong shizhe tuoluoni mimi fa, T.1202 infrastructure, 265–66, 330 (secret dhāraṇī methods of Acala), 349 Amoghavajra’s performance of at the importance of cult of in the Zhenyan imperial court, 281, 351, 356–57 tradition, 102 analogues to, in the ritual systems in summary of iconography of, 106–8, the Dhāraṇisaṃ graha sūtra, 23–24 107f.8 appropriation of ritual details into as Vairocana, 106 early practices of, 74–75 Vajrapāṇi and, 102, 106 bestowal of, on Koryŏ kings, 603 Acalanātha Vidyārāja (Fudō Myōō) Consecration Scripture (Guanding jing, cult of initiated by Enchin, 748 T.1331) and, 74, 221, 305 esoteric and tantric practice associated coordination of with triple refuge in with, 15, 134, 931, 1049 MVS, 85–86 the five great mantra kings and, 911 discrete uses of within Indian ritual gomadō dedicated to at Byōdōin, 917 programs, 71–72 images of, 943f.7, 973f.18, 974 as feature of esoteric Buddhism, 5, Kamakura