The image of Datura first appeared in Rigveda (about1500-100 BC), which is the earliest work, called Veda, and is a religious text of Hinduism. It was later used by other schools of thought in India, including Chavaka, Jainism and Buddhism. The first mention of * * * Samantha comes from the Blue Chronicle (Tibetan: deb ther sngon po), which is a book about the history of Tibetan Buddhism written by Tibetan Buddhist scholar Gos lo tsa ba Gzhon nu dpal (also known as Golotsawa Zhonnu). -Pei, L.1392-1481) is between 1476- 1478.
Mandalas are usually round, but they can also be square or rectangular. They appear in Buddhist works of art on canvas, such as murals. Before the focus of the statue temple for hundreds of years, Tibetan Buddhist monks began to create Samantha. Different from the eternal image, the whole purpose of the beach city is to create, and then completely destroy, leaving no trace, symbolizing the ephemeral existence and inflexible Buddhist values.
mandala
Datura's meditation is considered as a process to realize spiritual awakening and psychological/emotional growth and accelerate enlightenment.
The image of mandala first appeared in the Vedic period of India (65438 BC+0500 BC-500 BC). As a symbol of the universe, it takes Brahman as the central god. Hinduism (called Sanatan Dharma by believers, "eternal order") insists that the universe was created by Brahman, who told the universe the eternal truth of existence, and with the passage of time, it produced a * * * sound, which was "heard" by saints in meditation. These truths were spread orally until I devoted myself to writing during the Vedic period, in which there was the image of mandala.
Datura, like Veda, is not considered to be created by human thoughts, but obtained from the universe, and this understanding will be maintained to some extent by other belief systems in India that use it, except Chavaka materialism school. Chalwaka denied the existence of any higher power, and used Datura to express the material essence of the world, without mentioning God or the afterlife, but Jainism and Buddhism created the theistic Datura. Scholars Robert e. Buswell Jr. and Donald S. Lopez Jr. comment on the early evolution of images;
Mandalas may begin to draw a simple circle on the ground as part of the ceremony, especially for opening the light, joining a club or protecting. In its development form, mandala is regarded as the residence palace of the Lord God-located in the center-surrounded by a group of followers. This description can be regarded as a symbolic representative or an actual residence; It may be mental imagination or physical structure. The latter has made great and highly developed contributions to the sacred art of many Asian cultures. (523-524)
Datura in Buddhism has become a sacred image, which endows creators and audiences with blessings and spiritual insight. Monks, individual artists who create images, are understood to receive images from a higher source, so they are lucky to be associated with sacred things and the discipline and concentration needed to render images in the material world. Datura's paintings or sculptures become objects of worship because they are considered to accurately describe the essence of existence, but the understanding of this essence will vary from person to person. When watching Datura, no two people may have the same meaning. Therefore, mandala is regarded as (and still is) a spiritual mirror reflecting the psychological or mental state of each viewer.
Datura meditation is considered to realize spiritual awakening and psychological/emotional growth, especially in Tibetan Buddhism, which is considered to accelerate people's understanding of the nature of the world and accelerate the process of enlightenment. This appreciation of Tancheng in Tibetan Buddhism is different from other Buddhist sects, which emphasizes the process of gradual awakening.
Buddhism and non-adherence
According to the Buddhist tradition, Buddhism was founded by the Hindu prince Siddhartha Gautama (563-483 BC) after abandoning the secular world and becoming a Buddha ("enlightenment"). Siddhartha became the Buddha, fully understanding that people suffer because they insist on eternal existence in a changing world. Human beings resist change, cling to eternal fantasies and are doomed to a miserable life. Because they cling to the illusion, they can't know the truth, which leads to endless reincarnation and infinite reincarnation of life and death. .
He established his four noble truths that life is painful, but he claimed that through practice, there is a way of life without such endless pain:
Life is painful.
The cause of pain is greed.
The end of pain is accompanied by the end of desire.
There is a way to guide people away from greed and pain.
By following the eight commandments of justice, we can establish a more harmonious relationship with the world and ourselves:
right view
Correct intention
Correct words
Correct action
Masayoshi
Correct efforts
be careful
Positive definite
The Buddha called this road the middle way, because people maintain a personal balance between adhering to world things and strictly abandoning these things practiced by Jainism believers by adhering to a philosophy and behavior. When a person begins to walk, he realizes that everything in life is short and has no lasting meaning. People can still enjoy their families, friends and possessions, but only by recognizing their transience.
A person's personal achievements should also be valued, but only if we understand that these achievements are fleeting and may not continue to exist after death. Therefore, a person should try his best to do anything, rather than hope for any lasting physical satisfaction or reward. By following this idea, people can live in fear without loss, pain or longing for what they once had.
After the death of the Buddha, his teachings were developed by his disciples. These disciples may have started from the school of attendance (usually called the early school of attendance) and the school of Mahayana (probably the predecessor of the school of Mahayana), but they were finally established as three main schools:
Upper Buddhism (Presbyterian Church)
Mahayana Buddhism (Mahayana)
Vajrayana Buddhism (The Way of Diamonds)
All three schools claim to represent the original teachings of the Buddha. Objectively speaking, no school is considered more authentic than other schools, although their followers may disagree. The first two emphasize the importance of being eccentric and not persistent before starting to follow the eight-way principle, while the third party claims that when a person realizes his true nature and begins to appreciate lasting value, he will naturally lose his insistence on short-term happiness.
Vajrayana Buddhism
Vajrayana Buddhism developed in * * * and was systematized by Adixia Sage (982- 1054), so it is called Tibetan Buddhism. The name Vajrayana was translated into "King Kong Car", "Thunderbolt Car" or "Diamond Car" because the school believed that when people put in the necessary work, enlightenment would suddenly come.
This is the main difference between Tibetan Buddhism and other Buddhist sects (although technically speaking, Vajrayana Buddhism is part of Mahayana Buddhism). Both the Upper Seats and the Mahayana School emphasize that when realizing their Buddha nature and awakening, they should abandon the ultimately meaningless things and accept the stable process of lasting value. Vajrayana emphasizes the concept of Tat Tvam Asi-"You are that"-a person is what one wants to be, and one only needs to realize it.
Therefore, there is no need to give up one's family relations or habits, because with the progress of monasticism, enlightenment will fall like a bolt from the blue, and people will realize the truth and lose interest in hallucinations. Instead of focusing on what you must refuse from the beginning to gain enlightenment, focus on what you want to accept. * * * Lama (usually called the spiritual leader of Buddhism, although he is only the spiritual leader of Vajrayana) emphasized this concept in many of his lectures. He suggested that people should only pursue the best values and behaviors in their religious traditions, rather than feel the need to convert to Buddhism in order to live an awakened life. When a person devotes himself to his own spiritual development,
* * * Shammandala
All these values and concepts are embodied and expressed through Samantha. This image was made by monks who devoted themselves to Buddhist principles. They live in creating mandalas and will be destroyed. They pay attention to the behavior itself, not the lasting return of the behavior. After creating something beautiful, they destroy it with a gesture of not clinging to their own efforts and the physical expression of these efforts.
When creating a permanent mandala for a temple or holy place, there are five steps to follow:
Preparation for work-cleaning and blessing materials through prayers and ceremonies, as well as the workplace.
Draw a pattern-draw a mandala on a material with chalk or clay.
Painting-Draw Datura with mineral pigments according to the design.
Shadow and emphasis-Pigments made of organic materials are used to increase the depth of the image and highlight all aspects.
Finishing-Datura gently rubs the dough, picks up any scattered pigments, dusts them with a dry cloth, and adds them together with gold plating to emphasize their importance.
Shammandala follows these same steps, but there are significant differences in the whole process.
Work preparation-choose a place for mandala. It can be purified by incense anywhere-classrooms, temples, museums, universities, hotel conference rooms or commercial places-and become a sacred space through ceremonies. A group of monks who will create Datura attended the ceremony, as did senior monks who are usually responsible for design.
Painting design-After choosing a design, monks draw it with chalk on the place or board where they bring blessings during the ceremony. The pattern may be centered on the Buddha, a hidden star or one of many Buddhist gods, and may be round or square. The design starts from the center, and the monks work outside. Unlike a permanent mandala with only one artist, this design was drawn by two or more monks.
CHAK-PUR was filled with a certain amount of monochromatic sand, and the monk patted the side with a small metal stick and then smeared it on the pattern.
Painting-monks use colored sand instead of pigments, and start from the center and lay the sand into a delicate outline according to the designed lines. This is usually done by a tool called chak-pur, which is a metal cylinder slightly longer and thicker than ordinary pencils, with a large opening at one end and a narrow opening at the top. Chakpur was filled with a certain amount of monochromatic sand, and the monk patted the side with a small metal stick and then smeared it on the pattern. Some monks don't like to use chakras. Instead, smear the sand completely by hand, scoop it up with a small palm, and then distribute it on the image with your thumb and forefinger.
Shadow and accent-once the original sand is applied to make the design lifelike, the space between lines will be solved with more sand, and then the design emphasizes the meaning of the work. Monks work in teams, usually consisting of two or four parts, and always work from the center to the outside.
Completion-once the mandala is completed (it may take two weeks, sometimes longer), it leaves people to interact and learn. At the appointed time, the monks met again in Tancheng and held a closed ceremony, including praying, praying and purifying. Then, the leading monk drew a vertical line on the Datura with his instruments or fingers, and then drew another line horizontally, which destroyed the work. Then other monks took part in its destruction and pushed the sand into a pile. According to its creative environment, some sand was poured into small plastic bags as a blessing to the audience and guests, but most of the sand was taken to a flowing stream, where it was poured into the water and spun away, bringing blessings to the whole world.
conclusion
After years of training, monks were allowed to participate in the creation of a beach city. They learn the skills needed to paint and correctly daub sand, but more importantly, they must learn the meaning of mandala to them, the form itself and the spirit it provides them. They must also understand the power of form to others, what it can bring to the whole world, and they must be able to fully accept the non-persistent value and create something for others, which may not even be appreciated or lasting.
The most frequently imitated design is a magnificent palace with the main hall in the center and the Buddha sitting there quietly. The throne room has four entrances facing four main directions. There is a god outside each entrance-sometimes these are kind, sometimes they are not-and between these entrances are symbols representing time and change or images of other gods.
The choice of which specific image will appear in the mandala depends on the occasion where it was created, and it will be accepted as suggested by senior monks. The whole altar city is colorful and full of vitality, implying the vitality and Buddha nature of all beings. The outer edge is exquisitely carved, suggesting the constant movement and change of the universe, which is in sharp contrast with the quiet throne.
In most of this type of mandala, everything in the image outside the throne is moving, and the audience is invited to start from the outside and work towards the center. It seems that this has always been the most commonly explained way of mandala, but it gained more attention in the 20th century through the work of Swiss psychiatrist Carl Gustav Jung (1875- 196 1). It is generally acknowledged that the image of mandala is a universal prototype, which has appeared in cultures all over the world in one form or another in history.
Jung defined the mandala as a "tool of meditation", guiding the audience from the distracted external world to the central internal world, where they found stability and peace (prototype, 356). Jung pointed out that mandala can be understood as the representative of self. When a person is moving forward in life, it is easy to be attracted by all the short interruptions. Unless people realize that they are fleeting pastimes, they will believe that they are reality, take them seriously and continue to be at their mercy.
However, if a person steadily moves towards his own center, then a person will recognize his true self, which is different from the decoration of his own life and can know his true identity instead of responding to his own reflection in other people's lives and environments. Life. Knowing oneself provides stability and reference point, from which people can realize what is worth spending time and energy and what is not. When people begin to realize how easily people are distracted and lost, people can appreciate others and their struggles better, so their own journey of self-knowledge is also beneficial to them.
* * * Beach City takes this understanding a step further by showing its short life. The mandala ends in its own destruction-after being dismantled and cleaned up, it no longer exists-just like people are born, live, die, disappear and then continue. Anyway, on earth, they only remember the life they touched.