Transcript buddhism_comp_and_trans_2014

Trans-regional and Comparative Approach
to Buddhism in 1st Millennium CE
Prompt: Using ALL the sources provided, make an argument about the ways that Buddhism adapted and resisted the range of
influences (such as social, religious, political, geographic factors) it encountered as it spread across (or “universalized” in) Asia in
the first millennium CE.
Consider the dates, location, and content of the sources in making your argument. If the doc is an object, think about what the
object is (i.e. where it was placed when made and how it was originally used) and how that impacts the doc’s value for your
argument. Incorporate either a trans-regional or comparative component (or both) to your argument. Be sure to use these ten
sources, but also consider other ancient sources in WTWA and ppts (and hypothesize sources that might help you consider your
argument further). Look back to discussion of Buddhism prior to mid-term [esp. weeks 6 (Axial Age) and 7 (hellenism)]. Also,
consider incorporating other sources in the East Asia exhibit of the San Diego Museum of Art that add something to your
argument. This is a source-based thesis (SBT), so DO NOT use outside research, except the occasional Wikipedia (or www) search
for definitional clarification. Consult the rubric for the take-home SBT to make sure you address all aspects of the assignment.
This prompt can be done without visiting the San Diego Museum of Art, but your understanding of the museum sources will be
much enhanced by visiting the Buddhism/Hinduism and East Asia rooms of SDMA, on the left, just past the fountain in the entry
hall of the SDMA. Entry-fee to SDMA is $8 (with student ID) and free to residents on the third Tuesday of the month. For more
information, see http://www.sdmart.org/
Document A: Buddhist Manuscript of the Great Dagoba (Stupa)
18th Century CE (but in the tradition of 1st C BCE text production in Sri Lanka) in
SDMA; This carefully created & adorned manuscript calls to mind the issue of textual
production and transmission in early Buddhism, as well as the role of monasteries
and stupas in both creation of texts and transmission of Buddhist ideas.
Document B: Head of bodhisattva
Pakistan, Gandhara; ca. 100 CE now at San Diego Museum of Art
Bodhisattva sculpture with royal turban, including Central Asian and Indian elements; inscription in
southern Indian script suggests carvers from the south of India were carving in Gandhara.
Document C: Buddha and Nanda in the Heaven of the
Thirty-Three Gods
Pakistan, Gandhara; late 2nd Century CE now at San Diego Museum of Art
Large standing figure (Buddha) holds half-brother Nanda’s hand,
convincing him to overcome attachment to wife by showing the soon-tobe-lost beauty of the wives in the Heaven of the 33 gods. Indra at lower
left and seated on couch.
Document D: Buddha (at center) with Worshippers
From Pakistan, Gandhara; 2nd Century CE; now at San Diego Museum of Art
Likely part of a stone base of a reliquary; Note Greco-Roman elements,
including toga-clad characters and Corinthian columns
Document E:
Faxian (394-414 CE) was a Chinese Buddhist who traveled through South Asia to learn more about this religion. He collected original texts and returned to
China, where he translated them. The following are excerpts of his travel accounts that describe some of the places he visited and people he encountered.
Going west for sixteen yojanas, Fa-hsien came to the city He-lo in the borders of the
country of Nagara, where there is the flat-bone of Buddha's skull, deposited in a vihara
adorned all over with gold-leaf and the seven sacred substances. The king of the
country, revering and honouring the bone, and anxious lest it should be stolen away,
has selected eight individuals, representing the great families in the kingdom, and
committed to each a seal, with which he should seal (its shrine) and guard (the relic). At
early dawn these eight men come, and after each has inspected his seal, they open the
door. This done, they wash their hands with scented water and bring out the bone,
which they place outside the vihara, on a loft platform, where it is supported on a
round pedestal of the seven precious substances, and covered with a bell of lapis lazuli,
both adorned with rows of pearls. Its colour is of a yellowish white, and it forms an
imperfect circle twelve inches round, curving upwards to the centre. Every day, after it
has been brought forth, the keepers of the vihara ascend a high gallery, where they
beat great drums, blow conchs, and clash their copper cymbals. When the king hears
them, he goes to the vihara, and makes his offerings of flowers and incense. When he
has done this, he (and his attendants) in order, one after another, (raise the bone),
place it (for a moment) on the top of their heads, and then depart, going out by the
door on the west as they had entered by that on the east. The king every morning
makes his offerings and performs his business of his government. The chiefs of the
Vaisyas also make their offerings before they attend to their family affairs. Every day it
is so, and there is no remissness in the observance of the custom. When all the
offerings are over, they replace the bone in the vihara, where there is a vimoksha tope,
of the seven precious substances, and rather more than five cubits high, sometimes
open, sometimes shut, to contain it. In front of the door of the vihara, there are parties
who every morning sell flowers and incense, and those who wish to make offerings buy
some of all kinds. The kings of various countries are also constantly sending messengers
with offerings. The vihara stands in a square of thirty paces, and though heaven should
shake and earth be rent, this place would not move.
From this place they travelled south-east, passing by a succession of very many
monasteries, with a multitude of monks, who might be counted by myriads. After
passing all these places, they came to a country named Muttra. They still followed the
course of the P'oo na river, on the banks of which, left and right, there were twenty
monasteries, which might contain three thousand monks; and (here) the Law of Buddha
was still more flourishing. Everywhere, from the Sandy Desert, in all the countries of
India, the kings had been firm believers in that Law. When they make their offerings to
a community of monks they take off their royal caps, and along with their relatives and
ministers, supply them with food with their own hands. That done, (the king) has a
carpet spread for himself on the ground, and sits down on it in front of the chairman; —
they dare not presume to sit on couches in front of the community. The laws and ways
according to which the kings presented their offerings when Buddha was in the world,
have been handed down to the present day.
All south from this is named the Middle Kingdom. In it the cold and heat are finely
tempered, and there is neither hoarfrost nor snow. The people are numerous and
happy; they have not to register their households, or attend to any magistrates and
their rules; only those who cultivate the royal land have to pay (a portion of) the gain
from it. If they want to go, they go; if they want to stay on, they stay. The king governs
with out decapitation or (other) corporal punishments. Criminals are simply fined,
lightly or heavily, according to the circumstances (of each case). Even in the cases or
repeated attempts at wicked rebellion, they only have their right hands cut off. The
king's body-guards and attendants all have salaries. Throughout the whole country the
people do not kill any living creature, nor drink intoxicating liquor, nor eat onions or
garlic. The only exception is that of the Chandalas. That is the name for those who are
(held to be) wicked men, and live apart from others. When they enter the gate of a city
or a market-place, they strike a piece of wood to make themselves known, so that men
know and avoid them, and do not come into contact with them. In that country they do
not keep pigs and fowls, and do not sell live cattle; in the markets there are no
butchers' shops and no dealers in intoxicating drink....Only the Chandalas a fishermen
and hunters, and sell flesh meat.
At the places where Buddha, when he was in the world, cut his hair and nails, topes are
erected and where the three Buddhas that preceded Sakyamuni Buddha and he himself
sat; where they walked, and where images of their persons were made. At all these
places topes were made, and are still existing. At the place where Sakra, Ruler of the
Devas, and the king of the Brahmaloka followed Buddha down (from the Trayastrimsas
heaven) they have also raised a tope. At this place the monks and nuns may be a
thousand, who all receive their food from the common store, and pursue their studies,
some of the mahayana and some of the hinayana. Where they live, there is a whiteeared dragon, which acts the part of patron to the community of these monks, causing
abundant harvests in the counry, and the enriching rains to come in season, without
the occurrence of any calamities, so that the monks enjoy their repose and ease. In
gratitude for its kindness, they have made for it a dragon-house, with a carpet for it to
sit on, and appointed for it a diet of blessing, which they present for its nourishment.
Every day they set apart three of their number to go to its house, and eat there.
Whenever the summer retreat is ended, the dragon straightway changes its form, and
appears as a small snake, with white spots at the side of its ears. As soon as thee monks
recognise it, they fill a copper vessel with cream, into which they put the creature, and
then carry it around from the one who has the highest seat (at their tables) to him who
has the lowest, when it appears as if saluting them. When it has been taken round,
immediately it disappears; and every year it thus comes forth once. The country is very
productive, and the people are prosperous and happy beyond comparison. When
people of other countries come to it, they are exceedingly attentive to them all, and
supply them with what they need.
Document F: Seated Bodhisattva from Caves at
Xiangtangshan (565 CE)
Seated bodhisattva from cave temple at Xiangtangshan in Hebei province China.
Hands in “have no fear” and “giving” gesture. Note the statue’s pose, its facial
features, style of the clothing and other elements (as compared to other
Buddhist images in the assignment and in the SDMA).
Document G:
Xuanzang, a Chinese Buddhist traveled through Central and South Asia between 629 and 645 CE. He later recorded his reflections for the Tang emperor. The following excerpts
depict some of his descriptions of Central Asia.
Now Buddha having been born in the western region and his religion having spread eastwards, the
sounds of the words translated have been often mistaken, the phrases of the different regions
have been misunderstood on account of the wrong sounds, and thus the sense has been lost. The
words being wrong, the idea has been perverted. Therefore, as it is said, "it is indispensable to
have the right names, in order that there be no mistakes."
Now, men differ according to the firmness or weakness of their nature, and so the words and the
sounds (of their languages) are unlike. This may be the result either of climate or usage. The
produce of the soil differs in the same way, according to the mountains and valleys. With respect
to the difference in manners and customs, and also as to the character of the people in the
country of "the lord of men," the annals sufficiently explain this. In the country of "the lord of
horses" and of "the lord of treasures" the (local) records and the proclamations explain the
customs faithfully, so that a brief account can be given of them.
In the country of "the lord of elephants" the previous history of the people is little known. The
country is said to be in general wet and warm, and it is also said that the people are virtuous and
benevolent. With respect to the history of the country, so far as it has been preserved, we cannot
cite it in detail; whether it be that the roads are difficult of access, or on account of the revolutions
which have occurred, such is the case. In this way we see at least that the people only await
instruction to be brought to submission, and when they have received benefit they will enjoy the
blessing of civilization (pay homage). How difficult to recount the list of those who, coming from
far, after encountering the greatest perils (difficulties), knock at the gem-gate with the choice
tribute of their country and pay their reverence to the emperor. Wherefore, after he (Xuanzang)
had travelled afar in search of the law, in his moments of leisure he has preserved these records of
the character of the lands (visited). After leaving the black ridge, the manners of the people are
savage (barbarous). Although the barbarous tribes are intermixed one with the other, yet the
different races are distinguishable, and their territories have well-defined boundaries. Generally
speaking, as the land suits, they build walled towns and devote themselves to agriculture and
raising cattle. They naturally hoard wealth and hold virtue and justice in light esteem. They have
no marriage decorum, and no distinction of high or low. The women say, "I consent to use you as a
husband and live in submission, (and that is all)." When dead, they burn the body, and there is no
determined period for mourning. They scar their faces and cut their ears. They crop their hair and
tear their clothes. They slay their herds and offer them in sacrifice to the manes of the dead. When
rejoicing, they wear white garments; when in mourning, they clothe themselves in black. Thus we
have described briefly points of agreement in the manners and customs of these people. The
differences of administration depend on the different countries. With respect to the customs of
India, they are contained in the following records.
PO-HO [BALKH]
This country is about 800 li from east to west, and 400 li from north to south; on the north it
borders on the Oxus. The capital is about 20 li in circuit. It is called generally the little Pajariha. This
city, though well (strongly) fortified, is thinly populated. The products of the soil are extremely
varied, and the flowers, both on the land and water, would be difficult to enumerate. There are
about 100 convents and 3000 monks, who all study the religious teaching of the Little Vehicle.
Outside the city, towards the south-west, there is a convent called Navasangharama, which was
built by a former king of this country. The Masters (of Buddhism), who dwell to the north of the
great Snowy Mountains, and are authors of Sastras, occupy this convent only, and continue their
estimable labours in it. There is a figure of Buddha here, which is lustrous with (reflects the gloryof) noted gems, and the hall in which it stands is also adorned with precious substances of rare
value. This is the reason why it has often been robbed by chieftains of neighbouring countries,
covetous of pain.
This convent also contains (possesses) a statue of Pi-sha-men (Vaisravana) Deva, by whose
spiritual influence, in unexpected ways, there is protection afforded to the pre- cincts of the
convent. Lately the son of the Khan Yeh-hu (or She-hu), belonging to the Turks, becoming
rebellious, Yeh-hu Khan broke up his camping ground; and marched at the head of his horde
to make a foray against this convent, desiring to obtain the jewels and precious things with
which it was enriched. Having encamped his army in the open ground, not far from the
convent, in the night he had a dream. He saw Vaisravana Deva, who addressed him thus:
"What power do you possess that you dare (to intend) to overthrow this convent?" and then
hurling his lance, he transfixed him with it. The Khan, affrighted, awoke, and his heart
penetrated with sorrow, he told his dream to his followers, and then, to atone somewhat for
his fault, he hastened to the convent to ask permission to confess his crime to the priests;
but before he received an answer he died.
Within the convent, in the southern hall of Buddha, there is the washing-basin which Buddha
used. It contains about a peck [= approx. 10 pints] and is of various colours, which dazzle the
eyes. It is difficult to name the Gold and stone of which it is made. Again, there is a tooth of
Buddha about an inch long, and about eight or nine tenths of an inch in breadth. Its colour is
yellowish white; it is pure and shining. Again, there is the sweeping brush of Buddha, made
of the plant "Ka-she" (kasa). It is about two feet long and about seven inches round. Its
handle is ornamented with various gems. These three relics are presented with offerings on
each of the six fast-days by the assembly of lay and cleric believers. Those who have the
greatest faith in worship see the objects emitting a radiance of glory.
To the north of the convent is a stupa, in height about 200 feet, which is covered with a
plaster hard as the diamond, and ornamented with a variety of precious substances. It
encloses a sacred relic (she-li), and at times this also reflects a divine splendour.
To the south-west of the convent there is a Vihdra. Many years have elapsed since its
foundation was laid. It is the resort (of people) from distant quarters. There are also a large
number of men of conspicuous talent. As it would be difficult for the several possessors of
the four different degrees (fruits) of holiness to explain accurately their condition of
saintship, therefore the Arhats (Lo-han), when about to die, exhibit their spiritual capabilities
(miramdous powers), and those who witness such an exhibition found stupas in honour of.
the deceased saints. These are closely crowded together here, to the number of several
hundreds. Besides these there are some thousand others, who, although they had reached
the fruit of holiness (i.e., Arhatship), yet having exhibited no spiritual changes at the end of
life, have no memorial erected to them.
At present the number of priests is about 100; so irregular are they morning and night in
their duties that it is hard to tell saints from sinners.
To the north-west of the capital about 50 li or so we arrive at the town of Ti-wei; 40 li to the
north of this town is the town of Po-li. In each of these towns there is a stupa about three
chang (30 feet) in height. In old days, when Buddha first attained enlightenment after
advancing to the tree of knowledge, he went to the garden of deer; at this time two
householders meeting him, and beholding the brilliant appearance of his person, offered
him from their store of provisions for their journey some cakes and honey. The lord of the
world, for their sakes, preached concerning the happiness of men and Devas, and delivered
to them, his very first disciples, the five rules of moral conduct and the ten good qualities
(shen, virtuous rules). When they had heard the sermon, they humbly asked for some object
to worship (offer gifts). On this Tathagata delivered to them some of his hair and nailcuttings.
Taking these, the merchants were about to return to their own country, when they asked of
Buddha the right way of venerating these relics. Tathagata forthwith spreading out his
Sanghati on the around as a square napkin, next laid down his Uttarasanga and then his
Sankakshika; again over these he placed as a cover his begging-pot, on which he erected his
mendicant's staff. Thus he placed them in order, making thereby (the figure of) a stupa. The
two men taking the order, each went to his own town, and then, according to the model
which the holy one had prescribed, they prepared to build a monument, and thus was the
very first stupa of the Buddhist religion erected.
Document H:
Han Yu, Memorial on the Bone of the Buddha (819 CE): Han Yu (768-824 CE) was a high-ranking Chinese official and intellectual who
was opposed to the Tang Dynasty’s support of Buddhism. Han Yu urged a “back to the classics” emphasis on Confucianism. The
subsequent Song Dynasty (960-1279 CE) returned Confucianism to its prominent place in Chinese culture.
Document I: Shakyamuni/Buddha in earth touching gesture
10th Century Eastern India, now at San Diego Museum of Art
Sculpture that would have adorned the outside of a Buddhist monument; Buddha
flanked by bodhisattvas Avalokiteshvara (r) and Maitreya (l); stupas on either side
of Buddha’s halo.
Document J:
Navagraha; Eastern India; 10th Century CE
San Diego Museum of Art
Anthropomorphic forms of astronomical bodies, found on temples of all sorts in India to indicate
propitious alignment of planets on the day the temple was founded; note the Sun, Moon, Mars,
Mercury, Jupiter, Venus, and Saturn, as well as the Demon of Eclipses and Comet.