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| Origin of Stūpa in Pre-Buddha’s Period | ||
| 作者 | Ranjitkar, Junu Basukala |
|---|---|
| 出處題名 | Lumbini Prabha |
| 卷期 | v.2 |
| 出版日期 | 2017.05 |
| 頁次 | 135 - 140 |
| 出版者 | Lumbini Buddhist University |
| 出版者網址 | https://lbu.edu.np/ |
| 出版地 | Lumbini, Nepal [藍毗尼, 尼泊爾] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 英文=English |
| 附註項 | Dr. Ranjitkar is a faculty member of Sugat Baudha Mahavidhyala, Lalitpur. |
| 關鍵詞 | Stūpa; Origin of Stūpa; Stūpa in literature; Stūpa in pre-Buddhist time etc. |
| 摘要 | Stūpa means a memorial sign, which is built after the person deceased. Bahiya sūtta mentions that stūpa earthen mounds to commemorate the deceased. Buddha says, “Take Bahiya’s body and place it on a litter and carrying it away, cremate it and build him a memorial”. In Buddhism, Stūpa is installed after the person enlightenment such as Buddha. Stūpa is also a symbol of Buddha’s Mahāparinivāṇa. A Stūpa, with or without relics is only a memorial. ‘Stūpa’ is the architectural symbol of the presence of the Buddha. When people see it, they remember their teacher the Buddha and his teaching, which encourage to them a good thought and produce good action. Stūpa is not only built of after the person Nirvān; it is also built to commemorate the main events in the life of the Buddha. Thus, Stūpa is not a funeral monument. According to the destination, Stūpas are divided into two classes: first, the Stūpas are erected enclosing relics of Buddha or monk; secondly, Stūpas are raised to commemorate some events or marks, some sacred spot to the followers of the Buddha. The first class of Stūpa is raised over relics of Buddhas, Pratyeka Buddhas, Arhants and Cakravartī kings, which are mentioned in the Mahāparinirvāṇa Sūtra. The second type of stūpa is also installed at such places to commemorate the main events in the life of the Buddha. In the Mahāparinirvāṇa Sūtra, the Buddha assigns to four places that should be visited by his followers after his Mahāparinirvāṇa, namely the place of his nativity, of his enlightenment, of his first five disciples, and the place of his Mahāparinirvāṇa. He adds that a Stūpa should be erected at each of these sites, so that ‘the hearts of his followers is calm and glad. According to his instruction, stūpas were raised in Lumbini, where Buddha was born, in India at Bodhgayā, where he got enlightenment, at Sārnāth, where he had first preached the five disciples and at Kusinagara, where he passed away respectively. Likewise there are four great miracle places, namely the Srāvasti, where Buddha had shown twin miracles, the Sankāsya where Buddha descended from the Trayastrimsa Heaven, the Rājgriha, where Buddha had subdued the mad elephant and the Vaisāli, where the Buddha declared to add three more months into his life span respectively are considered to raise Buddhist Stūpa. Therefore, it is proved that stūpa was raised to commemorate the important events of the master. Stūpas are built for worshipping or for commemoration by all types of Buddhists like Theravāda, Mahāyāna and Vajrayāna. The form of Stūpa has varied with the passage of time and became an object of cult. The structure of the Stūpas is found in different places or different countries variations due to the local socio-cultural and political economic impacts. Stūpa is built in various size, form and structures and in diverse dimension. The Stūpas are made using different materials such as clay, stone, metal, wood, ivory, brick, terracotta etc. |
| 目次 | Meaning of Stūpa 135 Introduction 135 Keywords 136 Origin of Stūpa in Pre-Buddha’s Time 136 Conclusion 139 References 140 |
| ISSN | 26160196 (P); 27174603 (E) |
| 點閱次數 | 2 |
| 建檔日期 | 2023.05.10 |
| 更新日期 | 2023.05.10 |
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