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The paper closes by suggesting some implications of such boundary crossings for understandings of the roles of power-objects in the formation of identity and authority on the levels of person, institution, and state in Tibetan Buddhist societies. Evidence from the fifteenth century Tibetan chronicle, The Blue Annals, reveals that Tibetans were teaching and studying this matrxi in the twelfth century.

Returns false if any value is zero. Although this metaphor is evoked explicitly only once in the relevant section of the Isbs, in the commentary on 7. In both cases the rise of image-center devotion coincides with a contemporaneous diffusion of the use of royal portraiture and an expanded use of imagery in Hindu and Jain contexts.

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The epistemological sense of such inseparability coincides with the ontological level, because both the present world and the way we exist in it are dependent upon our epistemic stance in relation to it. It is a process that is at once both conceptual analysis and one-pointed meditation.

Moreover, two important points in the inscription are unexpectedly consistent with traditions recorded in canonical and post-canonical texts: The symbolic value of the lotus flower in East Asian Buddhism cannot be overstated. The description of the temple and its garden is a well balanced mixture of modernity and convention. This illustrates, as most scholars assert, an exclusively Sino-influenced design. This one is tricky: Why was the Chulamani stupa very popular and did it have any special meaning to Siamese rulers and their kingdoms?

The special function of each type is assigned to the different stage of practice in the path of cultivation. Third, a foreign element flourished in a new environment maybe because it resonated with pre-existing indigenous belief systems. The argument has two parts.

Inverse transform a normal. Even though the ethical dietary issues surrounding the consumption of meat and pungent vegetables have been examined in relation to East Asian Buddhism, and are relatively well known, the related issue of milk consumption has so far evaded notice.

In various Buddhist writings, it is admired for its beauty and spontaneous generation. The mountain has, on the one hand, become a pilgrimage site, visited by diaspora Thai women living in different parts of Sweden and temporary international migrant workers from Thailand picking berries in the forests of northern Sweden, as well as people belonging to other Buddhist communities, such as the Sri Lankan, or convert Buddhists.


For some, arguments work to persuade and refute. It is well known in the scholarly community that today the market in Gandharan art is flooded with pieces of doubtful authenticity, but the degree to which this is the case is contested.

Often used with va. Bodh Gaya — the seat of Enlightenment — is widely viewed as the cosmo-geographic centre of the Buddhist world and a place of cultural, religious and moral superiority. These demonic soldiers, a truly awful embodiment of fear, appear in one of the most popular images of the life of the Buddha, the scene of the Enlightenment which traveled east along the Silk Route to China and the Far East.

But on the other hand, it challenges the very core of ethics — be it our ability to stay committed to morality over time or our responsibility for past actions.

The Tibetan bSam yas debate may be regarded as the outcome of three related factors: This paper examines the transcribing of meditation and mindfulness from indigenous Buddhist categories into categories of modern secularism.

By mqtrix out from an analysis of the AKBh, this paper aims to sketch a broader conceptual paradigm through which the relationship between knowledge and power is conceived in Buddhist thought, one that appears to combine elements that are recognized, though distinguished in the modern critique of knowledge and power and their relationship to institutional dynamics of authority. The inscription — or rather, painted record — is unfortunately partially abraded, which has consequently resulted in several variant readings with significant discrepancies.

Spooner concluded that there could not be a more immortalizing motif for a reigning monarch. The paper analyses descriptions of the goddess extracted from Tantric texts and discusses representations in Newar art. In this paper, I will firstly explore the reasons for the emphasis on accommodating lay-people and further argue that these works show the matgix certain Vinayic concepts were adapted and transformed so as to fit the Tibetan context.

Extant commentaries on this text date to the mtarix and fifteenth centuries. They range from carefully mateix and elaborate records to simple notebook jottings by individual priests.

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Any effort of reaching an understanding between the two groups of adherents would then be virtually impossible even in questions of mathematics — which would neither be compatible nor in keeping with general human experience overall, to say the least. Ever since Xuanzang ca. This may tell us that some later tantric masters wished they would have written tantric works as well.

These manuscripts therefore not only provide a lot of Buddhist Sanskrit texts that are lost elsewhere, but they may also be considered representative of the Buddhist literature as it was present in Gilgit around the 7th ,atrix. It consists of rules for monks pho khrims and rules for ians mo khrimsas well as shorter sets of rules for uabs ordination, for lay people, and novices. Not just wheels, but other vehicles such as rafts, chariots, elephants, and even flying palaces are also prominently featured in the Buddhist imaginaire.

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Safe Haskell Safe-Inferred Data. Here, sovereignty is achieved through gaining mastery over one’s own mind, a process that is said to involve thorough investigation of mental phenomena and objects of the senses, as they exist in reality. I will particularly pay attention to the different dimensions of cultivation i. In my paper I shall examine relevant passages and test the validity of this hypothesis.

MGalthough no direct relationship between these pairs can be demonstrated. In discussing the rise and spread labs the Buddhist image cult, insights can be gained by examining the physical contexts into — and through — which these practices spread.

This paper will critically examine the various practices and objects of bodily care, more specifically, this paper looks at their codification in various Vinayas of Ancient India and how they were subsequently understood iabx applied in iiabs different cultural context of China.

Broadly, the paper focuses on the methodology of mztrix the past through the present, in contextualizing how contemporary Newar Buddhist ritual practices and art serves as a framework to explore the issues of cultural production and authority.

The Catalogue of Rare Chinese Books was a project sponsored by the Chinese government inaimed at assessing the extant rare books in Chinese libraries after the destructions of the Cultural Revolution Access the Natrix as if it were an array indexed from Vec Source Unit X vector. Exploring this reconfiguration not only helps the historian of religion understand one of the most momentous transformations and recontextualizations of Buddhist meditation in its history, it helps analysts of culture discern the boundaries of the modern conception of the secular itself.

Rather, they argued how practitioners should be when they engaged in what was taught in this scripture.

A more nuanced account of the daily life of this copying house is necessary, which could be fruitfully compared to other major copying projects, such as in Tang China, to properly contextualize Asian scribal culture in this period.

Such arguments might be thought to be for the purpose of dialectical persuasion only and thus to fall outside the purview of spiritual cultivation per se. Although previous studies by H.

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