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The Light-Emitting Image of Magadha in Tang Buddhist Art
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“In the New Delhi portion, the image in the top left shows a seated Buddha whose right hand displays the earth-touching gesture (fig.1).He wears a crown with a snarling human face in the center, surmounted by a flaming jewel; two animal heads emerge from the sides, their open mouths spitting bell-shaped jewels.The leaf-shaped halo is surrounded by flames, while the round mandorla is fringed with”
§ Light-Emitting Image of Magadha in Tang Buddhist > The Light-Emitting Image of Magadha
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“A number of Dunhuang mural depictions of ruixiang also bear inscriptions identifying them as the”
§ Light-Emitting Image of Magadha in Tang Buddhist > The Light-Emitting Image of Magadha
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“By the end of the seventh century, large reliefs and statues of the Buddha in earth-touching gesture began to be made in the Tang capitals of Chang'an and Luoyang and in cave-temple sites in Sichuan.”
§ Light-Emitting Image of Magadha in Tang Buddhist > The Bodhgayā Image and Pilgrimage Activities
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“Altogether there are some forty such statues or reliefs from the Tang dynasty of the bejeweled Buddha displaying the earth-touching gesture.34”
§ Light-Emitting Image of Magadha in Tang Buddhist > The Bodhgayā Image and Pilgrimage Activities
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“Among the Chinese examples, a large number are also shown wearing ornaments such as earrings, necklaces, armlets, and crowns.”
§ Light-Emitting Image of Magadha in Tang Buddhist > The Bodhgayā Image and Pilgrimage Activities
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Citations
Cites
The Impact of Buddhism on Chinese Material Culture
Kieschnick, J. (2003) · doi:10.1515/9780691214047 · Cited by 317
Greater Magadha: Studies in the Culture of Early India
Bronkhorst, J. (2007) · BRILL eBooks · doi:10.1163/ej.9789004157194.i-416 · Cited by 210
Mahayana Buddhism: the doctrinal foundations
(1989) · Choice Reviews Online · doi:10.5860/choice.27-0279 · Cited by 52
The Consecration of a Buddhist Image
Gombrich, R. (1966) · The Journal of Asian Studies · doi:10.2307/2051829 · Cited by 50
Signs from the Unseen Realm: Buddhist Miracle Tales from Early Medieval China
Campany, R. F. (2012) · University of Hawaii Press eBooks · doi:10.21313/hawaii/9780824836023.001.0001 · Cited by 43
The Large Sutra on Perfect Wisdom
Conze, E. (1975) · University of California Press eBooks · doi:10.1525/9780520341258 · Cited by 26
Kanheri: The archaeology of an early Buddhist pilgrimage centre in western India
Ray, H. P. (1994) · World Archaeology · doi:10.1080/00438243.1994.9980259 · Cited by 25
The Early Chinese Buddhist Miracle Tale: A Preliminary Survey
Gjertson, D. E. (1981) · Journal of the American Oriental Society · doi:10.2307/602591 · Cited by 21
Coming to Terms with Chinese Buddhism
Sharf, R. H. (2017) · University of Hawaii Press eBooks · doi:10.1515/9780824861940 · Cited by 20
About Looking at Buddha Images in Eastern India
Leoshko, J. (2001) · Archives of Asian Art · doi:10.1484/aaa.2001.0005 · Cited by 19
Research works printed but not linked: 28
- Richard H. Davis (Boulder, CO: Westview Press, 1998), 7-16.
- Phyllis Granoff and Koichi Shinohara (Vancouver: UBC Press, 2004). See further discussion below. 3 Key studies of the ruixiang images at Dunhuang include Sun Xiushen 孫修身, ed., Fojiao dongchuan gushi huazhuan 佛敎東傳故事畫卷, Dunhuang shiku quanji 敦煌石窟全集 12, ed. Dunhuang yanjiuyuan 敦煌研究院 (Hong Kong: The Commercial Press, 1999);
- Zhang Guangda 張廣達 and Rong Xinjiang 榮 新江, "Dunhuang ruixiangji, ruixiangtu ji qi fanying de Yutian" 敦煌瑞像记 瑞像图及其反映的于阗, Dun- huang Tulufan wenxian yanjiu lunji 3 (1986): 69-147;
- Dorothy C. Wong, Buddhist Pilgrim-Monks as Agents of Cultural and Artistic Transmission: The International Buddhist Art Style in East Asia, ca. 645-770 (Singapore: National University of Singapore Press, 2018), chap- ter 2.
- Hidi Romi 肥田路美, "Xiyu ruixiang liuchuan dao Riben-Riben shisan shiji huagao zhong de Yutian ruixiang" 西域瑞像流傳到日本-日本 13 世紀畫稿中 的于闐瑞像, trans. Lu Chao 盧超, Sichou zhi lu yanjiu jikan (2017, no. 1): 200-14, fig. 12. 11 Romi, fig. 13. 12 Written by Xuanzang and Bianji 辯機 (seventh cen- tury), in Taishō Shinshū Daizōkyō, ed. Takakusu Jun- jirō, Watanabe Kaikyoku, et al. (hereafter T; Tokyo: Taishō issaikyō kankōkai, 1924-35), no. 2087, 51, 915c25-916b08. An English translation is in Samuel Beal, The Life of Hiuen-Tsiang, 2nd ed. (London: Kegan
- T 2087, 51: 916a22-24. 14 Attributing an image's sacred nature to its celestial origin is a well-known trope; other famous examples include an arhat who, through his concentrated meditation, sent craftsmen up to Tuṣita Heaven to observe Maitreya's appearance before carving the colossal sandalwood statue of Maitreya at Darel; see Miyaji Akira 宮治昭, "Miroku to daibutsu" 弥勒と大 仏, Bulletin of the Society for Near Eastern Studies in Japan 31, no. 2 (1988): 117-23.
- See Xiuru Liu, Ancient India and Ancient China: Trade and Religious Exchanges, AD 1-600 (Delhi: Oxford University Press, 1988), 25-42;
- John Strong, The Buddha: A Short Biography (Oxford: Oneworld Publications, 2001), 5-8.
- Strong, The Buddha, also observes that the additional sites were all located in major cities and towns. A discussion of the eight sacred sites spans a series of articles by John C. Huntington, "Sowing the Seeds of the Lotus: A Journey to the Great Pilgrimage Sites of Buddhism," Parts 1-5, Orientations 16, no. 11 (1985): 46-61; 17, no. 2 (1986): 28-43; 17, no. 3 (1986): 32- 46; 17, no. 6 (1986): 28-40; 17, no. 9 (1986): 46-58.
- Robert DeCaroli also discusses descriptions of mir- acles in early Buddhist texts, and how they might relate to visual depictions in Gandhāran Buddhist art, in Image Problems: The Origin and Development of the Buddha's Image in Early South Asia (Seattle: Uni- versity of Washington Press, 2015), 158-70.
- Wong, Buddhist Pilgrim-Monks, chapter 1. 29 "After receiving these gifts [from his aristocratic patrons], the master spent them all for the con- struction of pagodas, for copying scriptures or making Buddha images for the benefit of the country, or for alms to the poor as well as to for- eign monks and guests. Whatever he received he gave to others immediately, without hoarding any- thing. He made a vow to make ten koṭis (shijuzhi xiang 十俱胝像)-one koṭi being ten million-of images of the Buddha, which was accomplished." In Da Tang Da Ci'ensi sanzang fashi zhuan 大唐大 慈恩寺三藏法師傳 (Biography of the Tripiṭaka, the Dharma Master of the Great Ci'en Monastery of the Great Tang dynasty), compiled by Huili 慧立 and Yanzong 彥悰 in 688; T 2053, 50: 275c17. A similar passage is recorded in another biograph- ical work on Xuanzang, Da Tang Da Ci'ensi San- zang fashi xingzhuang 大唐大慈恩寺三藏法師行狀 (Biographical Sketch of the Tripiṭaka, the Dharma Master of the Great Ci'en Monastery of the Great Tang Dynasty), by Mingxiang 冥詳 (seventh cen- tury); T 2052, 50: 219c1-6.
- Daniel Boucher, "The Pratītyasamutpādagāthā and Its Role in the Medieval Cult of the Relics," Journal of the International Association of Buddhist Studies 14, no. 1 (1991): 5-14.
- Key studies of the Qibaotai sculptures include Yan Juanying 顏娟英, "Tang Chang'an Qibaotai shike foxiang" 唐長安七寶臺石刻佛像, Yishuxue (1987): 40-89; and Sugiyama Jirō 杉山 二郎, "Hōkeiji sekibutsu kanjōsaikō" 寶慶寺石佛龕像再考, Kokusai bukkyōgaku daigakuin daigaku kenkyū kiyo 5 (2002): 1-53.
- A more thorough discussion of this group of sculp- tures is in Wong, Buddhist Pilgrim-Monks, chapter 2, which also includes the large bibliography on this subject. 35 Wong, chapter 2. 36 Wong, 83-89. 37 Wong, 211-17, fig. 5.31. 38 An early discussion of light symbolism in Buddhist art is Alexander C. Soper's three-part essay, "Aspect of Light Symbolism in Gandhāran Sculpture," Artibus Asiae 12, no. 3 (1949): 252-83; 12, no. 4 (1949): 314-30; 13, no. 1/2 (1950): 63-85. See also Soper, Literary Evidence, 209. A recent work examining light as religious experience in diverse cultural traditions is Matthew Kapstein, ed., The Presence of Light: Divine Radiance and Religious Experience (Chicago: Univer- sity of Chicago Press, 2004).
- Joseph M. Kitagawa and Charles H. Long (Chicago: University of Chicago Press, 1969), 9-21. Oskar von Hinüber argued that the text was composed between 350 and 320 BCE, before the Maurya dynasty; see "Hoary Past and Hazy Memory: On the History of Early Buddhist Texts," Journal of the International Association of Bud- dhist Studies 29, no. 2 2006 (2008): 193-210.
- The Chinese title is Fo suo xing zan 佛所行讚, trans. Dharmakṣema (385-433); T 192, 4: 43c11-28. See discussion in Liu, Ancient India and Ancient China, 89-92.
- The Mahāvastu is the oldest of the autonomous biographies that have survived in Sanskrit and a canonical text for the Lokottaravādin, a proto- Mahāyāna school belonging to the Mahāsāṃghika; it was not translated into Chinese, but an English translation is by J. J. Jones, The Mahāvastu, 3 vols. (London: Pali Text Society; distributed by Routledge & K. Paul, 1949-56).
- See Mark L. Blum, "Translator's Introduction," in The Nirvana Sutra (Mahāprarinirvāṇa Sūtra), vol. 1 (Taishō vol. 12, no. 374), trans.
- Robert E. Buswell Jr. and Donald S. Lopez (Princeton, NJ: Prince ton University Press, 2014), 924.
- See related discussions in the essays by Janice Leoshko and Murad Khan Mumtaz in this volume. 53 English translation is from Burton Watson, trans., The Lotus Sutra (New York: Columbia University Press, 1993), 6. See commentary on the sūtra's introduc- tory chapter in Donald S. Lopez Jr. and Jacqueline I. Stone, Two Buddhas Seated Side by Side: A Guide to the Lotus Sūtra (Princeton, NJ: Princeton University Press, 2019), 35-52.
- See discussion in Luis O. Gómez, trans., The Land of Bliss: The Paradise of the Buddha of Measureless Light: Sanskrit and Chinese Versions of the Sukhāvatīvyūha Sutras (Honolulu: University of Hawaii Press, 1996), 34-36. See also the entry on "Amitābha" in The Prince ton Dictionary of Buddhism, 34-35.
- Williams, Mahāyāna Buddhism, 133. 57 Williams, 132-38. See also Luis O. Gómez, "The Bodhisattva as Wonder-Worker," in Prajñāpāramitā and Related Systems: Studies in Honor of Edward Conze, ed. Lewis Lancaster and Luis O. Gómez (Berke- ley: University of California Press, 1977), 221-61.
- Donald S. Lopez Jr. (Princeton, NJ: Prince ton University Press, 1995), 427-30.
- Soper, Literary Evidence, 52. The best-known example of a sweating Buddha is in Yang Xuanzhi's 楊衒之 Luoyang qielanji 洛陽伽藍記 (Records of the Mem- ories of Luoyang, 547); see this author's discussion in Chinese Steles: Pre-Buddhist and Buddhist Use of a Symbolic Form (Honolulu: University of Hawaii Press, 2004), 149-50.
- Ryusaku Nagaoka, "Buddhist Spiritual Manifestations: The Places and Forms of the Buddha's Spiritual Resonance," trans. Akiko Walley, in Miraculous Images in Christian and Buddhist Cul- ture: "Death and Life" and Visual Culture II, Bulletin of Death and Life Studies 6 (Tokyo: Global COE Program DALS, 2012), 17-59.
- James Robson's recent book, Power of Place: The Reli- gious Landscape of the Southern Sacred Peak (Nanyue 南嶽) in Medieval China (Cambridge, MA: Harvard University Press, 2009) investigates the complex history of Nanyue (also Hengshan 衡山) relevant to various religious traditions in China.
- A collection of essays on Buddhist sacred sites is in James Benn, Jinhua Chen, and James Robson, eds., Images, Relics, and Legends: The Formation and Trans- formation of Buddhist Sacred Sites (Oakville, Ontario: Mosaic Press, 2012). 81 Soper, Literary Evidence, 268-69.
- Hsueh-Man Shen devotes a chapter of her recent book to a discussion of the Udayana image; see Authentic Replicas: Buddhist Art in Medieval China (Honolulu: University of Hawaii Press, 2019), chap- ter 5. In addition to China, the Udayana image is also an important image type in Japan, Tibet, and Mon- golia; see the essays by Samuel Morse and Isabelle Charleux in this volume. 85 The story is preserved in fragments of a now-lost book, Mingxiang ji 冥祥記 by Wang Yan 王琰, of the fifth century; see Soper, Literary Evidence, 1-2. 86 Soper, 1-2.
Cited by
Holy AI? Unveiling Magical Images via Photogrammetry
Athanasopoulou, K. (2026) · Arts · doi:10.3390/arts15010005
Metadata
- Authors
- Wong, D. C.
- Corresponding author
- Wong, Dorothy C.
- Venue
- Ars Orientalis
- Publisher
- University of Michigan Library
- Published
- 2020-10-22
- Volume
- 50
- Issue
- 20220203
- ISSN
- 0571-1371 (ISSN-L)
- 2328-1286
- OpenAlex
- W3123722351
- Cited by
- 1
- References
- 11
- Citations by year
- 2026: 1
- FWCI
- 0.00
- Type
- journal article
- Language
- en
- Open access
- bronze
- doi.org
- Locations
- Ars Orientalis (publishedVersion)
- University of Michigan Library Repository (submittedVersion)
- Topics
- Social Sciences › Arts and Humanities › Religious studies › Indian and Buddhist Studies
- Social Sciences › Arts and Humanities › History › Eurasian Exchange Networks
- Social Sciences › Arts and Humanities › History › Chinese history and philosophy
- Keywords
- Magadha, Tang dynasty, Buddhist art, Buddhist iconography, Buddhist geography, Buddhist cosmology
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