![]() Moreover, as the tradition developed local forms, which in turn took over the cults of local deities, the worship of deities who were neither buddhas nor bodhisattvas became part of the ritual calendar. Yet conflicting interpretations of Ś ākyamuni's instructions, together with the philosophically subtle condition of possibility that the Buddha was both absent and immanent for such veneration, yielded a creative tension in the intellectual understanding of p ūj ā within the developing Buddhist traditions. ![]() Relics, trees, mortuary monuments, and eventually images and texts associated with the three jewels (the Buddha, the teachings, and the community of Buddhists) as well as a wide range of pacific or ferocious buddhas and bodhisattvas were made the objects of worship. The term p ūj ā refers to such acts of ritualized worship. Gods and humans began the heartfelt ritual veneration of the Buddha's material remains as soon as he abandoned his mortal body. According to Buddhist texts, the gods worshipped Ś ākyamuni Buddha during his lifetime, as did humans.
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