The Early Development of the Padmasambhava Legend in Tibet: A Study of IOL Tib J 644 and Pelliot tibetain 307

Dalton, Jacob P.

doi:10.2307/4132116

Cited by 35 publications

(13 citation statements)

References 3 publications

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“…Rather than representing symbols of transcendence of the 'natural' world, I argue that these features acted as instruments of lay patronage, as outward symbols of the saṅgha's ability to 'tame' and harness natural resources, and specifically to harvest and store water in regions of climatic uncertainty (Shaw 2004(Shaw , 2007(Shaw , 2013a. Whilst local populations were previously dependent on rain-making cults for timely rainfall and the moderation of drought and floods, mediated through the propitiation of dangerous serpent deities (Ibid., Cohen 1998; for parallels in eighthcentury Tibet, Dalton 2004;Cantwell & Mayer 2013), they now had access to reliable and timely water supplies due to technological and administrative know-how. Without water people suffer, especially in regions where 90% of annual rainfall occurs in two-to-three months, and the saṅgha's ability to alleviate this suffering was made explicit through outward symbols of its engagement with environmental control.…”

Section: Monasteries As Gardens: Transcendence or Control Of Nature?mentioning

confidence: 99%

Religion, ‘nature’ and environmental ethics in ancient India: archaeologies of human:non-human suffering and well-being in early Buddhist and Hindu contexts

Shaw

2016

World Archaeology

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This paper assesses archaeology's contribution to debates regarding the ecological focus of early Buddhism and Hinduism and its relevance to global environmentalism. Evidence for long-term human:non-human entanglement, and the socioeconomically constructed element of 'nature' on which Indic culture supposedly rests, challenges post-colonial tropes of India's utopian, 'eco-friendly' past, whilst also highlighting the potency of individual human:non-human epistemologies for building historically grounded models of Indian environmentalism. For early Buddhism,I mediate between two polarized views: one promoting the idea of 'eco-dharma', as a reflection of Buddhism's alignment with non-violence (ahiṃsā), and the alleviation of suffering (dukkha); a second arguing that early Buddhist traditions have been misappropriated by western environmentalism. I argue that the latter view subscribes to canonical models of passive monks removed from worldly concerns, despite archaeological evidence for socially-engaged monastic landlordism from the late centuries BC. Others cite this evidence only to negate Buddhism's eco-credentials, thereby overlooking the human:non-human entanglement theme within modern environmental discourse, while the predominant focus on non-human suffering overlooks convergences between modern and ancient ecological ethics and environmental health. Case studies include examples of Buddhist land and water management in central India, set within discussions of human v. non-human-centric frameworks of well-being and suffering, purity and pollution, and broader Indic medico-ecological epistemologies, as possible models for collective responses to environmental stress.

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Section: Monasteries As Gardens: Transcendence or Control Of Nature?mentioning

confidence: 99%

Religion, ‘nature’ and environmental ethics in ancient India: archaeologies of human:non-human suffering and well-being in early Buddhist and Hindu contexts

Shaw

2016

World Archaeology

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“…Tantrizmin ve ezoterizmin gizli yönleri, gizli güçleri ve derin bilinç oluşturma özelliği Tibetliler tarafından ilgiyle karşılanmıştır. 69 Mandala objelerinde daha önce de değinildiği üzere temelde Budda figürlerinin kullanılması yaygın bir durumdur. Ancak Tibet Budizm'inde bu yaygın kullanıma ilaveten beş Budda 70 figürünün yanı sıra kadın figürlere de yer verilmektedir.…”

Section: -2 Tibet Budizmi'nde Mandala Anlayışıunclassified

Tantrik ve Ezoterik Dini Geleneklerde Mandala

Karataş¹

2019

joh

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TANTRIK VE EZOTERIK DINI GELENEKLERDE MANDALA Hüsamettin KARATAŞ* Öz Mandalalar, Hint ve Doğu kökenli dinlerde, özellikle de gizemli inançları ön plana çıkaran ve daha çok Tantrik ve Esoterik dini uygulamaları ve anlayışları savunan gruplar tarafından kullanılan dua veya tapınım çarklarıdır. Mandaralar, bu din veya dini gruplarda tapınmak yahut yüce varlıklardan bazı taleplerde bulunmak maksadıyla kullanıldığından, inancın ve ibadetin en kutsal değerlerinin temsili sayılmaktadır. 1 Mandalalar genellikle daire ya da köşeli bir düzlem üzerine, harf, şekil, resim veya bazı özel işaretlemelerle oluşturulmuş tablolardır. Çoğunlukla daire, kare veya dikey dikdörtgen şekillerin tercih edildiği bu tablolar, kutsalı sembolize eden figürleri içerdiğinden dolayı tapınılacak objeler olarak görülmektedir. Bazı toplumlarda mandala, kutsalla ilişkili olarak farklı anlamlarda da kullanılabilmektedir.

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“…Here, as in other places, narratives about Padmasambhava describe his activities as being concerned primarily with the domestication and taming of the landscape. The enigmatic Padmasambhava appears to be the exorcist and tamer par excellence in the pivotal events leading to the first dissemination of Buddhism in Tibet in the many narratives related to the taming of lu (klu) residing in lakes and controlling the waters (Dalton 2004), or in what is considered one of his most remarkable feats, the domestication of the riotous indigenous deities of Tibet hindering the construction of the first monastery at Samye (Dalton 2011, 66).…”

Section: Of Travelling Masters and Other Wondersmentioning

confidence: 99%

8. From Geographical Periphery to Conceptual Centre: The Travels of Ngagchang Shakya Zangpo and the Discovery of Hyolmo Identity

Torri¹

2019

Buddhism and the Dynamics of Transculturality

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, within the framework of the subproject "Buddhism between South Asia and Tibet-Negotiating Religious Boundaries in Doctrine and Practice" of the interdisciplinary research group "Negotiating Religion From a Transcultural Perspective" at the Cluster of Excellence "Asia and Europe in a Global Context," University of Heidelberg. 1 Tibetan names and expressions are given in phonetic transcription, with a transliteration according to the Wylie system added in brackets after their first occurrence (or after a slash when entirely inside brackets). Longer expressions or work titles are given only in Wylie transliteration.

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The Early Development of the Padmasambhava Legend in Tibet: A Study of IOL Tib J 644 and Pelliot tibetain 307

Cited by 35 publications

References 3 publications

Religion, ‘nature’ and environmental ethics in ancient India: archaeologies of human:non-human suffering and well-being in early Buddhist and Hindu contexts

Religion, ‘nature’ and environmental ethics in ancient India: archaeologies of human:non-human suffering and well-being in early Buddhist and Hindu contexts

Tantrik ve Ezoterik Dini Geleneklerde Mandala

8. From Geographical Periphery to Conceptual Centre: The Travels of Ngagchang Shakya Zangpo and the Discovery of Hyolmo Identity

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