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Title: Cambodian Buddhism
Author: Harris, Ian
Publisher: Univ of Hawaii Pr
Publication Date: 2008/03/01
Number of Pages: 352
Binding kind: PAPERBACK
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Sixty three In its foundational inscription [K. 908], dated 1191 ce, we learn that the nice temple housed a picture of Loke8vara, rendered within the type of Jayavarman’s father, as its relevant divinity. Its cosmological value is that it lies locally of 3 barays, or sacred tanks (tìrtha), representing Buddha, 9iva, and ViU¢u [K. 908, v. 33]. in a single of those, the Preah Harris,Cambodian Buddhism 10/27/04 9:35 AM web page 20 20 bankruptcy 1 Khan baray, or JayataVaka, Jayavarman outfitted one other temple, Neak Pean. sixty four The constitution is a connection with the mythological Lake Anavatàpta, whose waters have been deemed so natural and inaccessible that whatever getting into touch with them needs to be completely cleansed. simply people with complex magical powers, just like the Buddha, who supernaturally transported himself to Anavatàpta for his day-by-day ablutions, can trip there, and it truly is acknowledged that gods introduced 16 pots of its holy water for the day-by-day use of A8oka, the archetypal Buddhist king ( Sp. i. 42). Kingship, then, is strongly associated with the mythology of the lake. sixty five in response to Boisselier (1970, 94–95), the development of a synthetic model of Anavatàpta was once de rigueur for any self-respecting Buddhist monarch. The chinese language pilgrim Xuanzang, for example, is meant to have visible this type of constitution fed by means of either cold and warm springs at the outskirts of Ràjagwha whilst he visited India within the 7th century, and the Sinhalese culture additionally describes anything related equipped through Parakkamabàhu I (r. c. 1153–1186), who used to be a nearly distinctive modern of Jayavarman VII ( Cv. lxxxix. 49). based on Buddhist traditions, the 4 nice river platforms of the realm factor from Anavatàpta, so canals orientated within the 4 cardinal instructions additionally clearly flowed from Neak Pean. Its sanctuary included an image—Balàha, the pony avatar of Avalokite8vara, with human figures clinging to him for expensive life—to the east of a imperative lotus-throned Buddha. those figures seem to be the shipwrecked retailers pointed out via the Kàra¢qavyùha sùtra, one of many vital Indic resources of the cult of Avalokite8vara. To the west is a reclining male determine pointed out as ViU¢u; to the north is a block conserving sculptures reminiscent of the thousand li¡gas stumbled on at Phnom Kulen and obviously relating to 9iva. sixty six regrettably, the southern photograph is just too eroded to be pointed out, yet Boisselier (1970, 99–100) has concluded that this architectural ma¢qala is a political assertion of the common strength of the dominion devoted to the ideology of Mahayana Buddhism based on, and never adverse to, the veneration of either 9iva and ViU¢u. The preparations at Phimai, Banteay Samre, and Beng Mealea, even though now not so particular, have been most likely encouraged via comparable issues. we've already had reason to notice that the cult of Avalokite8vara have been round in Cambodia for a few significant time. certainly, the 2 Sanskrit inscriptions ok. 214 (dated 982, from Banteay Nan, Battambang Province) and ok. 417 (dated 970, from Prasat Chikreng, Siem acquire) point out the bodhisattva particularly.

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