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Difference between revisions of "Symbolism of the Stupa?"

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[[File:Buddhist stupa87.JPG|thumb|250px|]]
 
[[File:Buddhist stupa87.JPG|thumb|250px|]]
 
<poem>
 
<poem>
In pre-Buddhist [[India]], grave-mounds (tumuli) of [[ascetic]] {{Wiki|saints}} were regarded as holy place for [[pilgrimages]] and places of [[meditation]]. Their [[shape]] – that of a dome – was the beginning of the [[Buddhist]] Stupas.
+
In pre-Buddhist [[India]], grave-mounds ({{Wiki|tumuli}}) of [[ascetic]] {{Wiki|saints}} were regarded as {{Wiki|holy}} place for [[pilgrimages]] and places of [[meditation]]. Their [[shape]] – that of a dome – was the beginning of the [[Buddhist]] [[Stupas]].
  
The dome [[shape]] originated [[form]] the seated position the {{Wiki|saints}} were buried in. Now the [[shape]] represents the proportions of the [[Buddha’s]] [[body]]. The [[stupas]] [[shape]] is said to be that of the [[Buddha]] seated for meditation.
+
The dome [[shape]] originated [[form]] the seated position the {{Wiki|saints}} were [[Wikipedia:burial|buried]] in. Now the [[shape]] represents the proportions of the [[Buddha’s]] [[body]]. The [[stupas]] [[shape]] is said to be that of the [[Buddha]] seated for [[meditation]].
  
The [[Buddha Shakyamuni]] had ordered his [[disciple]] to place his ashes in a monument, or [[stupa]], as was the [[tradition]] of [[Indian]] leaders of the [[time]]. However, instead of doing this for later generations to worship him, he did it to encourage and inspire others to free themselves from [[suffering]]. Thus, the [[Stupa]] became not only architecturally important, but also [[spiritually]] important.
+
The [[Buddha Shakyamuni]] had ordered his [[disciple]] to place his ashes in a monument, or [[stupa]], as was the [[tradition]] of [[Indian]] leaders of the [[time]]. However, instead of doing this for later generations to {{Wiki|worship}} him, he did it to encourage and inspire others to free themselves from [[suffering]]. Thus, the [[Stupa]] became not only architecturally important, but also [[spiritually]] important.
  
When the [[Buddha]] [[died]], the question arose of who his {{Wiki|remains}} would belong to and therefore, who would be the builder of such a great monument. As no one could decide the answer, his {{Wiki|remains}} were divided among eight kingdoms. With eight different [[stupas]] [[being]] built, it is easy to understand that none of the designs would be the same. Therefore, these eight designs are [[symbolic]] of the eight major events in the [[Buddha’s]] [[life]]. These events are:
+
When the [[Buddha]] [[died]], the question arose of who his {{Wiki|remains}} would belong to and therefore, who would be the builder of such a great monument. As no one could decide the answer, his {{Wiki|remains}} were divided among eight {{Wiki|kingdoms}}. With eight different [[stupas]] [[being]] built, it is easy to understand that none of the designs would be the same. Therefore, these eight designs are [[symbolic]] of the eight major events in the [[Buddha’s]] [[life]]. These events are:
  
 
1.birth
 
1.birth
Line 13: Line 13:
 
2.enlightenment
 
2.enlightenment
  
3.the turning of the [[Dharma]] Wheel
+
3.the turning of the [[Dharma]] [[Wheel]]
  
4.descent from a [[heavenly]] realm
+
4.descent from a [[heavenly]] [[realm]]
  
5.performing miracles
+
5.performing [[miracles]]
 
[[File:402e2.jpg|thumb|250px|]]
 
[[File:402e2.jpg|thumb|250px|]]
 
6.reconciling a split in the [[Sangha]] at {{Wiki|Bamboo}} Grove
 
6.reconciling a split in the [[Sangha]] at {{Wiki|Bamboo}} Grove
Line 23: Line 23:
 
7.voluntarily prolonging his [[life]] at [[Vaishali]], and
 
7.voluntarily prolonging his [[life]] at [[Vaishali]], and
  
8.his [[death]] at Kushinagar
+
8.his [[death]] at [[Kushinagar]]
  
The eight [[stupas]] are also [[symbolic]] of the eight – fold [[path]] to [[enlightenment]]. The components of this are [[right view]], right [[thinking]], [[right speech]], [[right action]], [[right livelihood]], [[right diligence]], [[right mindfulness]], and right concentration.
+
The eight [[stupas]] are also [[symbolic]] of the eight – fold [[path]] to [[enlightenment]]. The components of this are [[right view]], right [[thinking]], [[right speech]], [[right action]], [[right livelihood]], [[right diligence]], [[right mindfulness]], and [[right concentration]].
  
 
The [[Stupas]] are also [[symbolic]] architecturally. There are five geometric shapes of the [[Stupas]] that corrspond to the [[five elements]] ([[void]], or [[space]], [[being]] the fifth):
 
The [[Stupas]] are also [[symbolic]] architecturally. There are five geometric shapes of the [[Stupas]] that corrspond to the [[five elements]] ([[void]], or [[space]], [[being]] the fifth):
  
1.A square base or [[foundation]] corresponding to earth.
+
1.A square base or foundation corresponding to [[earth]].
  
2.A dome, or and a, corresponding ro water.
+
2.A dome, or and a, corresponding ro [[water]].
  
3.The harmika, in the [[shape]] of a stone fence, corresponding to fire.
+
3.The [[harmika]], in the [[shape]] of a stone fence, corresponding to [[fire]].
  
4.The pole of the umbrella or [[parasol]], corresponding to [[air]] or wind, and
+
4.The pole of the [[umbrella]] or [[parasol]], corresponding to [[air]] or [[wind]], and
  
5.The umbrella itself, corresponding to the [[void]], or space.
+
5.The [[umbrella]] itself, corresponding to the [[void]], or [[space]].
 
[[File:2.jpg|thumb|250px|]]
 
[[File:2.jpg|thumb|250px|]]
There are, however, more than five parts to the [[stupa]]. The base has four steps, there is a gate and fences, and even the [[path]] around the [[stupa]] (circumambulatory [[path]]) is considered part of the monument itself. Starting with the first step of the [[foundation]] and moving upward, each part is [[symbolic]] to some aspect of [[Buddhism]], most of which are taken directly from {{Wiki|canonical}} [[Abhidhamma]] books.
+
There are, however, more than five parts to the [[stupa]]. The base has four steps, there is a gate and fences, and even the [[path]] around the [[stupa]] (circumambulatory [[path]]) is considered part of the monument itself. Starting with the first step of the foundation and moving upward, each part is [[symbolic]] to some aspect of [[Buddhism]], most of which are taken directly from {{Wiki|canonical}} [[Abhidhamma]] [[books]].
  
 
The first step, facing all four [[directions]] since the base is square, stands for the [[four foundations of mindfulness]] (cattari satipatthani). These are:
 
The first step, facing all four [[directions]] since the base is square, stands for the [[four foundations of mindfulness]] (cattari satipatthani). These are:
  
mindfulness of body,
+
[[mindfulness]] of [[body]],
  
mindfulness of sensation,
+
[[mindfulness]] of [[sensation]],
  
mindfulness of mind,
+
[[mindfulness]] of [[mind]],
  
 
and [[mindfulness]] of phenomona.
 
and [[mindfulness]] of phenomona.
  
The second step on the [[foundation]] corresponds to the four efforts (cattari sammappadhanani) and these are:
+
The second step on the foundation corresponds to the four efforts (cattari sammappadhanani) and these are:
  
the [[effort]] to [[destroy]] [[evil]] that is present,
+
the [[effort]] to destroy [[evil]] that is {{Wiki|present}},
  
the [[effort]] to prevent [[evil]] not yet present,
+
the [[effort]] to prevent [[evil]] not yet {{Wiki|present}},
  
the [[effort]] to produce the good that is not yet present, and
+
the [[effort]] to produce the good that is not yet {{Wiki|present}}, and
 
[[File:Buddhist-stupa1.jpg|thumb|250px|]]
 
[[File:Buddhist-stupa1.jpg|thumb|250px|]]
the [[effort]] to encourage and cultivate the good that already is present.
+
the [[effort]] to encourage and cultivate the good that already is {{Wiki|present}}.
  
 
The third step represents the four [[psychic]] [[powers]] (cattaro [[iddhipada]]) which [[enlightened]] ones are said to have. These [[powers]] are:
 
The third step represents the four [[psychic]] [[powers]] (cattaro [[iddhipada]]) which [[enlightened]] ones are said to have. These [[powers]] are:
Line 65: Line 65:
 
the [[desire to act]] ,
 
the [[desire to act]] ,
  
energy,
+
[[energy]],
  
thought,
+
[[thought]],
  
and investigation.
+
and [[investigation]].
  
The top or fourth step on the base of the [[stupa]] stands for the [[five faculties]] (pancindriyani). These [[faculties]] are:
+
The top or fourth step on the base of the [[stupa]] stands for the [[five faculties]] ([[pancindriyani]]). These [[faculties]] are:
  
faith,
+
[[faith]],
  
energy,
+
[[energy]],
 
[[File:Dia 0079.jpg|thumb|250px|]]
 
[[File:Dia 0079.jpg|thumb|250px|]]
mindfulness,
+
[[mindfulness]],
  
concentration,
+
[[concentration]],
  
and reason.
+
and [[reason]].
  
 
The circular base of the dome also represents these forces. Perhaps the fourth step represents the passive side and the base of the dome represents the active side of these forces. This {{Wiki|theory}} stems from the fact that the older [[stupas]] have only three steps and the fourth step split from the fifth level, that of the circular base of the dome, only later in construction of these monuments.
 
The circular base of the dome also represents these forces. Perhaps the fourth step represents the passive side and the base of the dome represents the active side of these forces. This {{Wiki|theory}} stems from the fact that the older [[stupas]] have only three steps and the fourth step split from the fifth level, that of the circular base of the dome, only later in construction of these monuments.
  
The anda, or the dome, stands for the seven factors of enlightenment:
+
The anda, or the dome, stands for the [[seven factors of enlightenment]]:
  
mindfulness,
+
[[mindfulness]],
  
discerning the truth,
+
discerning the [[truth]],
  
energy,
+
[[energy]],
 
[[File:Kalapa stupa.JPG|thumb|250px|]]
 
[[File:Kalapa stupa.JPG|thumb|250px|]]
rapture,
+
[[rapture]],
  
serenity,
+
[[serenity]],
  
concentration,
+
[[concentration]],
  
 
and equinimity.
 
and equinimity.
  
The harmika on top of the dome represents once again the [[eight-fold path]] to [[enlightenment]]. This harmika is what holds the pole of the umbrella, or stem of the [[tree]] of [[life]]. This stem represents the tenfold [[knowledge]]. These are:
+
The [[harmika]] on top of the dome represents once again the [[eight-fold path]] to [[enlightenment]]. This [[harmika]] is what holds the pole of the [[umbrella]], or stem of the [[tree]] of [[life]]. This stem represents the tenfold [[knowledge]]. These are:
  
knowledge of the law ,
+
[[knowledge]] of the law ,
  
knowledge of other person’s thoughts,
+
[[knowledge]] of other person’s [[thoughts]],
  
knowledge of relations,
+
[[knowledge]] of relations,
  
empirical knowledge,
+
[[empirical knowledge]],
  
knowledge of suffering,
+
[[knowledge]] of [[suffering]],
 
[[File:Lotus Stupa.jpg|thumb|250px|]]
 
[[File:Lotus Stupa.jpg|thumb|250px|]]
knowledge of the [[cause]] of suffering,
+
[[knowledge]] of the [[cause]] of [[suffering]],
  
knowledge of the [[annihilation]] of suffering,
+
[[knowledge]] of the [[annihilation]] of [[suffering]],
  
knowledge of the way that leads to the [[annihilation]] of suffering,
+
[[knowledge]] of the way that leads to the [[annihilation]] of [[suffering]],
  
knowledge of the things connected with despair,
+
[[knowledge]] of the things connected with {{Wiki|despair}},
  
 
and [[knowledge]] of the non-production of things.
 
and [[knowledge]] of the non-production of things.
Line 125: Line 125:
 
The top-most part of the [[stupa]], or the [[tree]] of [[life]], correspond to thirteen [[mystical]] [[powers]] of the [[Buddha]] according to the [[Tanjur]]. These are:
 
The top-most part of the [[stupa]], or the [[tree]] of [[life]], correspond to thirteen [[mystical]] [[powers]] of the [[Buddha]] according to the [[Tanjur]]. These are:
  
knowledge of places suitable to preaching,
+
[[knowledge]] of places suitable to preaching,
  
knowledge of the ripening of different kinds of Karma,
+
[[knowledge]] of the ripening of different kinds of [[Karma]],
 
[[File:P1174474.jpg|thumb|250px|]]
 
[[File:P1174474.jpg|thumb|250px|]]
knowledge of all of the states of [[meditations]] with higher spheres,
+
[[knowledge]] of all of the states of [[meditations]] with [[higher spheres]],
  
knowledge of the superior and inferior faculties,
+
[[knowledge]] of the {{Wiki|superior}} and {{Wiki|inferior}} [[faculties]],
  
knowledge of the different inclinations of other beings,
+
[[knowledge]] of the different inclinations of other [[beings]],
  
knowledge of the different spheres of existence,
+
[[knowledge]] of the different [[spheres]] of [[existence]],
  
knowledge of the ways that lead to a [[desired]] end,
+
[[knowledge]] of the ways that lead to a [[desired]] end,
  
knowledge and [[recollection]] of former existences,
+
[[knowledge]] and [[recollection]] of former [[existences]],
  
knowledge of [[time]] of [[death]] and rebirth,
+
[[knowledge]] of [[time]] of [[death]] and [[rebirth]],
  
 
the [[destruction]] of [[evil]] forces,
 
the [[destruction]] of [[evil]] forces,
  
and the three foundations of the [[mindfulness]] of Buddhas.
+
and the three foundations of the [[mindfulness]] of [[Buddhas]].
  
It is quite obvious just how [[symbolic]] the [[stupa]] is to [[Buddhism]]. Although there is much more that can be said about them, this gives a picture as to how a monument can hold not only aesthetic [[beauty]], but also [[spiritual]] symbolism.
+
It is quite obvious just how [[symbolic]] the [[stupa]] is to [[Buddhism]]. Although there is much more that can be said about them, this gives a picture as to how a monument can hold not only {{Wiki|aesthetic}} [[beauty]], but also [[spiritual]] [[symbolism]].
  
There is a story about how powerful they are meant to be also. While an old man was trying to become a [[monk]], he was not allowed to because no one could see that he had any [[merits]]. While he was going off to [[die]], the [[Buddha]] knew about this, and [[being]] more [[psychic]] than the others that this man had seen, he sent for him. He told the man that once in a past [[life]] he was a worm and his home had been washed away by rains. The worm also had been washed away and the rains took him to a [[stupa]]. As the waters flowed around the [[stupa]], so did the worm. Therefore, by circumambulating a [[stupa]] in a past [[life]] as a worm, without even trying, this man had [[merit]] to become a [[monk]]. So anyone who goes around a [[stupa]], [[consciously]] or {{Wiki|unconsciously}}, or anyone who prays at a [[stupa]] will have [[merit]] and good [[karma]].  
+
There is a story about how powerful they are meant to be also. While an old man was trying to become a [[monk]], he was not allowed to because no one could see that he had any [[merits]]. While he was going off to [[die]], the [[Buddha]] knew about this, and [[being]] more [[psychic]] than the others that this man had seen, he sent for him. He told the man that once in a {{Wiki|past}} [[life]] he was a worm and his home had been washed away by rains. The worm also had been washed away and the rains took him to a [[stupa]]. As the waters flowed around the [[stupa]], so did the worm. Therefore, by circumambulating a [[stupa]] in a {{Wiki|past}} [[life]] as a worm, without even trying, this man had [[merit]] to become a [[monk]]. So anyone who goes around a [[stupa]], [[consciously]] or {{Wiki|unconsciously}}, or anyone who prays at a [[stupa]] will have [[merit]] and good [[karma]].  
 
</poem>
 
</poem>
 
{{R}}
 
{{R}}

Latest revision as of 03:46, 30 October 2015

Buddhist stupa87.JPG

In pre-Buddhist India, grave-mounds (tumuli) of ascetic saints were regarded as holy place for pilgrimages and places of meditation. Their shape – that of a dome – was the beginning of the Buddhist Stupas.

The dome shape originated form the seated position the saints were buried in. Now the shape represents the proportions of the Buddha’s body. The stupas shape is said to be that of the Buddha seated for meditation.

The Buddha Shakyamuni had ordered his disciple to place his ashes in a monument, or stupa, as was the tradition of Indian leaders of the time. However, instead of doing this for later generations to worship him, he did it to encourage and inspire others to free themselves from suffering. Thus, the Stupa became not only architecturally important, but also spiritually important.

When the Buddha died, the question arose of who his remains would belong to and therefore, who would be the builder of such a great monument. As no one could decide the answer, his remains were divided among eight kingdoms. With eight different stupas being built, it is easy to understand that none of the designs would be the same. Therefore, these eight designs are symbolic of the eight major events in the Buddha’s life. These events are:

1.birth

2.enlightenment

3.the turning of the Dharma Wheel

4.descent from a heavenly realm

5.performing miracles

402e2.jpg

6.reconciling a split in the Sangha at Bamboo Grove

7.voluntarily prolonging his life at Vaishali, and

8.his death at Kushinagar

The eight stupas are also symbolic of the eight – fold path to enlightenment. The components of this are right view, right thinking, right speech, right action, right livelihood, right diligence, right mindfulness, and right concentration.

The Stupas are also symbolic architecturally. There are five geometric shapes of the Stupas that corrspond to the five elements (void, or space, being the fifth):

1.A square base or foundation corresponding to earth.

2.A dome, or and a, corresponding ro water.

3.The harmika, in the shape of a stone fence, corresponding to fire.

4.The pole of the umbrella or parasol, corresponding to air or wind, and

5.The umbrella itself, corresponding to the void, or space.

2.jpg

There are, however, more than five parts to the stupa. The base has four steps, there is a gate and fences, and even the path around the stupa (circumambulatory path) is considered part of the monument itself. Starting with the first step of the foundation and moving upward, each part is symbolic to some aspect of Buddhism, most of which are taken directly from canonical Abhidhamma books.

The first step, facing all four directions since the base is square, stands for the four foundations of mindfulness (cattari satipatthani). These are:

mindfulness of body,

mindfulness of sensation,

mindfulness of mind,

and mindfulness of phenomona.

The second step on the foundation corresponds to the four efforts (cattari sammappadhanani) and these are:

the effort to destroy evil that is present,

the effort to prevent evil not yet present,

the effort to produce the good that is not yet present, and

Buddhist-stupa1.jpg

the effort to encourage and cultivate the good that already is present.

The third step represents the four psychic powers (cattaro iddhipada) which enlightened ones are said to have. These powers are:

the desire to act ,

energy,

thought,

and investigation.

The top or fourth step on the base of the stupa stands for the five faculties (pancindriyani). These faculties are:

faith,

energy,

Dia 0079.jpg

mindfulness,

concentration,

and reason.

The circular base of the dome also represents these forces. Perhaps the fourth step represents the passive side and the base of the dome represents the active side of these forces. This theory stems from the fact that the older stupas have only three steps and the fourth step split from the fifth level, that of the circular base of the dome, only later in construction of these monuments.

The anda, or the dome, stands for the seven factors of enlightenment:

mindfulness,

discerning the truth,

energy,

Kalapa stupa.JPG

rapture,

serenity,

concentration,

and equinimity.

The harmika on top of the dome represents once again the eight-fold path to enlightenment. This harmika is what holds the pole of the umbrella, or stem of the tree of life. This stem represents the tenfold knowledge. These are:

knowledge of the law ,

knowledge of other person’s thoughts,

knowledge of relations,

empirical knowledge,

knowledge of suffering,

Lotus Stupa.jpg

knowledge of the cause of suffering,

knowledge of the annihilation of suffering,

knowledge of the way that leads to the annihilation of suffering,

knowledge of the things connected with despair,

and knowledge of the non-production of things.

The top-most part of the stupa, or the tree of life, correspond to thirteen mystical powers of the Buddha according to the Tanjur. These are:

knowledge of places suitable to preaching,

knowledge of the ripening of different kinds of Karma,

P1174474.jpg

knowledge of all of the states of meditations with higher spheres,

knowledge of the superior and inferior faculties,

knowledge of the different inclinations of other beings,

knowledge of the different spheres of existence,

knowledge of the ways that lead to a desired end,

knowledge and recollection of former existences,

knowledge of time of death and rebirth,

the destruction of evil forces,

and the three foundations of the mindfulness of Buddhas.

It is quite obvious just how symbolic the stupa is to Buddhism. Although there is much more that can be said about them, this gives a picture as to how a monument can hold not only aesthetic beauty, but also spiritual symbolism.

There is a story about how powerful they are meant to be also. While an old man was trying to become a monk, he was not allowed to because no one could see that he had any merits. While he was going off to die, the Buddha knew about this, and being more psychic than the others that this man had seen, he sent for him. He told the man that once in a past life he was a worm and his home had been washed away by rains. The worm also had been washed away and the rains took him to a stupa. As the waters flowed around the stupa, so did the worm. Therefore, by circumambulating a stupa in a past life as a worm, without even trying, this man had merit to become a monk. So anyone who goes around a stupa, consciously or unconsciously, or anyone who prays at a stupa will have merit and good karma.

Source

/www.angelfire.com