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Through an investigation of two recently discovered paper sheets of the Incantation of Wish-Fulfillment from the Silla kingdom, this paper reveals that early Korea had more diverse forms of dhāraṇī practices than previously assumed. Through analyses of these incantation sheets, this paper contributes toward filling the gap in our current understanding of the material practice pertaining to the Incantation of Wish-Fulfillment of medieval East Asia. Previously, all known traces of material dhāraṇīs from early Korea, with just a few exceptions, were related to the Sūtra of the Pure Light Incantation enshrined in the relic crypts of pagodas—a practice that has little connection to contemporaneous Chinese dhāraṇī practice. However, the newly discovered Incantation of Wish-Fulfillment sheets, whose date this paper infers to be between the eighth and ninth century, show that Unified Silla had a dhāraṇī practice closely linked to coeval Chinese practice. The Incantation of Wish-Fulfillment sheets from Silla show the modification and continuation of Chinese dhāraṇī practice. Unlike the Chinese amulet sheets of the Incantation of Wish-Fulfillment that were buried in tombs, the Silla amulet sheets were likely enshrined in one of the pagodas erected on Mount Nam in Silla's capital. At the same time, they were placed in the pagoda to wish for good afterlives of the soldiers who died at the battle, suggesting that they had a mortuary function similar to those buried in Chinese tombs. [ABSTRACT FROM AUTHOR]

The cultural activities of the Hazara region can be traced back to the early Stone Age in Pakistan, although systematic and planned archaeological investigations throughout the region in the pre- and postindependence period were scantily available. During the colonial period, there were certain efforts, largely targeted at removing treasures from Buddhist monuments and other archaeological sites. For paying attention to the culturally rich and fertile land of the Hazara Division, the Hazara University (Mansehra) got the credit to establish the Department of Cultural Heritage and Tourism Management in 2006, which later (in 2008) grew into the School of Cultural Heritage and Creative Technologies comprising of five teaching departments (i.e., Archaeology, Architecture, Art & Design, Tourism & Hospitality, and Conservation. The Department of Archaeology made serious efforts to map up the cultural relics of the Hazara region with the help of many national and international funding agencies. The current research focusses on the GIS mapping of the rich Buddhist heritage of the present eight districts of Hazara division namely, Haripur, Abbottabad, Mansehra, Batagram, Torghar, Kohistan Lower, Kohistan Upper, and Kolai Palas. The GIS technology allows for the spatial analysis of Buddhist relics' distribution. This analysis revealed patterns of religious activities, trade routes, and cultural diffusion. By overlaying GIS data with historical records, researchers can develop new theories and insights into the dynamics of ancient civilizations in the region. GIS mapping of these relics will help develop the tourism industry by making it easier for travellers and tourists to locate and study these assets of archaeological and historical interest. [ABSTRACT FROM AUTHOR]

The story of the Śrāvastī miracles is one episode of the Buddha's biography that is depicted in the art forms of Dvāravatī from about the 7th to the 11th centuries CE. The fact that many artefacts were produced—in such variety, over such a long period, and at so many sites—shows the popularity of the scene of the Śrāvastī miracles in the Dvāravatī culture. The objective of this research paper is to analyze the significance of the story of the Śrāvastī miracles that affected the creation of Dvāravatī art in Thailand by examining the textual sources together with the Dvāravatī artefacts. The analysis shows that the stories of the Śrāvastī miracles were significant in various ways, being one of the Buddha's necessary deeds, a principal miracle only performed by the Buddha, a means of converting others to Buddhism, and a key source for the idea of making Buddha images as an act of merit. These significant features may explain the popularity of the Śrāvastī miracle theme in Dvāravatī culture. [ABSTRACT FROM AUTHOR]

The use of relics and gorintō (five-element pagodas) as objects placed in Buddhist statues gained currency in the late twelfth century. This article examines the deposits (nōnyūhin) placed by Fujiwara no Kanezane (1149-1207) in 1189 within the statue of Fukūkenjaku Kannon in the Nan'endō at Kōfukuji in Nara, one of the earliest examples to contain both relics and gorintō. The article unravels the intricate relationship between the contents of the inserted objects, the meaning of the statue, and the motives behind the placing of the deposits. On the one hand, the deposits in this statue were carefully selected to manifest Kanezane's conception of the sacred. On the other, they were intended to evoke a response from Fukūkenjaku Kannon to generate rebirth in Amida's pure land. The relic deposit was enshrined because of its connection to Pure Land rebirth and was to transform the statue into a shōjinbutsu (living buddha) that assumed an array of meanings: an icon containing relics, a nexus for salvation, and a miraculous manifestation of the deity. It is also suggested that Pure Land belief was a driving force behind the increase in using relics as nōnyūhin in the late twelfth century. [ABSTRACT FROM AUTHOR]

Copyright of Civilisations is the property of Institut de Sociologie - ULB and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Civilisations is the property of Institut de Sociologie - ULB and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper deals with the study of the hilltop Buddhist complex known as Giriyaka at Rājgir, Nālandā district of Bihar, India. This site was first noticed by the archaeologists of the colonial period. A M Broadley, Francis Buchanan, Malcom Kittoe, Alexander Cunningham, etc., surveyed and explored the site to identify Buddhist monastic artefacts and remains. The archaeological landscape of Giriyaka offers multi phases linear development of Buddhism since the NBPW period. Cunningham articulates it as Indasāla-guhā where the Buddha preached the Sakkapaňňa Sutta but it was vehemently opposed by Broadley and others. The archaeological remains include wellpreserved stūpas, water reservoir, monasteries, and seals. The close examination of remains at Giriyaka provides new facets into antiquity, development, and continuity of Buddhism from the age of the Buddha to the early medieval period. An enigmatic structure located on a steep hill protected by parapet corresponds to a glimpse of a well-developed sacred space of stūpas and vihāras. The caves in the surrounding hills show interesting but intricate information. The structural remains also indicate that the Giriyaka was the first fully evolved hilltop monastery in the Magadha region. [ABSTRACT FROM AUTHOR]

A Hindu samādhi is a shrine that marks the final resting - place of a realised guru's body and reflects the traditional understanding that the realised sage's perfected body should not be cremated but rather should be preserved as a localised instantiation of sacred power. While some scholars speculate that the Hindu samādhi shrine tradition is borrowed from the Sufi dargāh (tomb - shrine) tradition, I argue that the Hindu samādhi burial practice has pre - dargāh roots resonant with the Buddhist stūpa and relic worship tradition. This article charts the development of this samādhi burial practice in regard to three important considerations: the act of taking samādhi , burying the body, and marking the burial site. It is this long - established burial practice that eventually blossoms into a full - fledged worship tradition in part by coming into contact with the Sufi dargāh tradition. [ABSTRACT FROM AUTHOR]

The article considers body as a keyword in the context of the materiality of religion. The author discusses people's focus on embodiment after their over-reliance on reason and intellect for shaping a perception of human life. She cites Buddhism for its lack of external divinity and its emphasis on the physical body as the key to an understanding of the beginning and the ending of the world. She says that the body from the Buddhist's point of view is a source of suffering and of defilement. The impact of Buddha's finger relic is also noted.