من الذي تصور على قاعدة dhammacakkappavattana?
dhyani بوذا ايتاب
The base of the stupa has 108 small depictions of the Dhyani Buddha Amitabha. It is surrounded with a brick wall with 147 niches, each with four or five prayer wheels engraved with the mantra, om mani padme hum. At the northern entrance where visitors must pass is a shrine dedicated to Ajima, the goddess of smallpox. Every year the stupa attracts many Tibetan Buddhist pilgrims who perform full body prostrations in the inner lower enclosure, walk around the stupa with prayer wheels, chant, and pray. Thousands of prayer flags are hoisted up from the top of the stupa downwards and dot the perimeter of the complex. The influx of many Tibetan refugees from China has seen the construction of over 50 Tibetan gompas (monasteries) around Boudhanath. قاعدة ال dhammacakkappavattana لديها 108 تصوير صغير من ال بوذا ايتاب. وهو محاط بجدار من الطوب مع 147 منافذ, كل منها اربع او خمس عجلات صلاة منقوش عليها شعار اوم ماني بادمي دندن. في المدخل الشمالي حيث يجب على الزوار المرور هو ضريح مخصص ل ajima, الالهة من الجدري. في كل عام يجذب dhammacakkappavattana العديد من الحجاج البوذية التبت الذين يؤدون الجسم الكامل في الهيكل السفلي الداخلي, والمشي حول dhammacakkappavattana مع عجلات الصلاة, وال انشودة, والصلاة. الاف من اعلام الصلاة يتم رفعها من اعلى ال الى الاسفل و دوت محيط المجمع. وقد شهد تدفق العديد من اللاجئين التبت من الصين بناء اكثر من 50 من gompas التبت (الاديرة) حول boudhanath. Die Basis der Stupa hat 108 kleine Darstellungen des Buddha-Buddha-Amitabha. Es ist umgeben von einer Ziegel Wand mit 147 Nischen, jeweils mit vier oder fünf Gebet, die mit dem Mantra eingraviert sind, om mani Padme summ. Am nördlichen Eingang, wo die Besucher gehen müssen, ist ein Schrein, der dem Ajima gewidmet ist, der Göttin der Pocken. Jedes Jahr zieht die Stupa viele tibetische buddhistische Pilger an, die in der inneren unteren Gehege volle Körper durchführen, um die Stupa mit Gebet, Gesang und Beten spazieren. Tausende von Gebet werden von der Spitze der Stupa nach unten gehoben und in den Radius des Komplexes gehoben. Der Zustrom vieler Tibet-Flüchtlinge aus China hat den Bau von über 50 tibetischen gompas (Klöster) rund um Boudhanath gesehen. La base de la estupa cuenta con 108 pequeñas representaciones de la dhyani buddha amitabha. está rodeado de una pared de ladrillo con 147 nichos, cada uno con cuatro o cinco ruedas de oración grabadas con el mantra, Om mani padme hum. en la entrada norte donde los visitantes deben pasar es un santuario dedicado a ajima, la diosa de viruela. Cada año la estupa atrae a muchos peregrinos budistas tibetanos que realizan postraciones corporales completos en el recinto inferior interior, caminan alrededor de la estupa con ruedas de oración, cantan y oran. Miles de banderas de oración son izada desde la parte superior de la estupa hacia abajo y dot el perímetro del complejo. la afluencia de muchos refugiados tibetanos de china ha visto la construcción de más de 50 gompas tibetanos (monasterios) alrededor de boudhanath. स्तूप के आधार पर ध्यानी बुद्ध अमिताभ के 108 छोटे चित्रण हैं । यह 147 ताक के साथ एक ईंट की दीवार से घिरा हुआ है, प्रत्येक के साथ चार या पांच प्रार्थना पहियों के साथ मंत्र के साथ उकेरा गया है, ओम मणि पद्मे हम. उत्तरी प्रवेश द्वार पर जहां आगंतुकों को जाना चाहिए एक मंदिर समर्पित, देवी के लिए समर्पित है चेचक का । हर साल स्तूप कई तिब्बती बौद्ध तीर्थयात्रियों को आकर्षित करता है जो आंतरिक निचले बाड़े में पूर्ण शरीर की पूजा करते हैं, प्रार्थना पहियों के साथ स्तूप के चारों ओर चलते हैं, जाप करते हैं, और प्रार्थना करते हैं । हजारों प्रार्थना झंडे स्तूप के ऊपर से नीचे तक फहराया जाता है और परिसर की परिधि को डॉट करता है । चीन से कई तिब्बती शरणार्थियों की बाढ़ ने boudhanath के आसपास 50 से अधिक तिब्बती gompas (मठों) का निर्माण देखा है । Căn cứ của stupa có 108 mô tả nhỏ của Dhyani Phật A Di Đà. Nó được bao quanh với một bức tường gạch với 147 liên kết, mỗi với bốn hoặc năm bánh xe cầu nguyện được khắc với thần chú, om mani padme hazzzz. Tại lối vào phía bắc nơi du khách phải vượt qua là một miếu thờ dành riêng cho Ajima, nữ thần của đậu mùa. Mỗi năm, các stupa thu hút nhiều người hành hương Phật giáo Tây Tạng, người thực hiện toàn bộ cơ thể người trong khu vực dưới, đi bộ xung quanh các stupa với bánh xe cầu nguyện, chant, và cầu nguyện. Hàng ngàn lá cờ cầu nguyện đang được treo lên từ đỉnh của stupa và chấm vành đai của sự phức tạp. Những người tị nạn Tây Tạng từ Trung Quốc đã thấy công trình của hơn 50 gompas Tây Tạng (tu viện) xung quanh Boudhanath. 佛塔的基地有108个小幅的dhyani佛阿弥陀佛. 它周围有一个砖墙, 有147个龛位, 每个都有四个或五个祈祷轮子刻有咒语. om mani padme哼哼. 在北入口, 游客必须通过的是一个献给ajima的神社, 女神天花. 每年佛塔都吸引了很多西藏佛教朝圣者, 他们在内下层的圈地里做全身跪拜, 用祈祷轮子, 圣歌和祈祷走在佛塔周围. 数以千计的祈祷旗帜从舍利塔的顶部升起, 并点到建筑群的周边. 来自中国的许多西藏难民的涌入已经看到在boudhanath周围建造了50多个西藏gompas (寺院).
大乘佛教从nagarjuna (也许是c. 150-250 ce)获得了很大的理论基础, 可以说是大乘大乘传统中最有影响力的学者. nagarjuna对佛教哲学的主要贡献是系统地阐述了śūnyatā的概念, 或空虚, 在他时代出现的prajnaparamita佛经中得到广泛证明. 空虚的概念汇集了其他关键的佛教理论, 特别是anatta和依赖的起源, 以驳斥sarvastivada和sautrāntika (灭绝的非大乘学校)的形而上学. 对nagarjuna来说, 不仅仅是一个有感情的人, 是一个空虚的阿特曼; 所有的现象 (法)都没有任何svabhava (实际上是自己的自然或自我性质), 因此没有任何本质的本质; 他们是空虚的独立; 因此, 当时循环的非正统理论在早期佛教理论的基础上被驳斥. nagarjuna的思想学校被称为madhyamaka. 一些归因于nagarjuna的文章明确提到大乘文本, 但他的哲学是在agamas的参数范围内争论的. 他可能已经到了他的位置, 希望能实现在佳能中记录的佛陀理论的一致解释. 在nagarjuna的眼睛里, 佛不仅仅是一个先驱, 而是madhyamaka系统的创始人. Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably the most influential scholar within the Mahayana tradition. Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of śūnyatā, or "emptiness", widely attested in the Prajñāpāramitā sutras that emerged in his era. The concept of emptiness brings together other key Buddhist doctrines, particularly anatta and dependent origination, to refute the metaphysics of Sarvastivada and Sautrantika (extinct non-Mahayana schools). For Nagarjuna, it is not merely sentient beings that are empty of ātman; all phenomena (dharmas) are without any svabhava (literally "own-nature" or "self-nature"), and thus without any underlying essence; they are "empty" of being independent; thus the heterodox theories of svabhava circulating at the time were refuted on the basis of the doctrines of early Buddhism. Nagarjuna's school of thought is known as the Mādhyamaka. Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts, but his philosophy was argued within the parameters set out by the agamas. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system. एंथोनी नाई और श्री पद्म नोट कि बौद्ध विचार के इतिहासकारों को काफी समय से पता चला है कि ऐसे pivotally महत्वपूर्ण महायान बौद्ध विचारकों के रूप में नागार्जुन, dignāga, चंद्रकीर्ति, आर्यदेव, और bhavaviveka, कई अन्य लोगों के बीच, बौद्ध समुदायों में रहते हुए अपने सिद्धांत तैयार किया आंध्र. वे ध्यान देते हैं कि निचली कृष्ण घाटी में प्राचीन बौद्ध स्थलों, जिसमें अमरावती, नागार्जुनकोंडा और jaggayyapeṭa शामिल हैं, को कम से कम तीसरी शताब्दी ईसा पूर्व का पता लगाया जा सकता है, अगर पहले नहीं है । अकीरा hirakawa नोट्स के साक्ष्य बताते हैं कि कई प्रारंभिक महायान ग्रंथों का उद्भव दक्षिण भारत में हुआ है । Las enseñanzas de sarvastivada-que fueron criticados por nagarjuna-fueron reformulado por eruditos como Vasubandhu y asanga y se adaptaron a la escuela yogācāra. Mientras que la escuela madhyamika sostuvo que la afirmación de la existencia o la no existencia de cualquier cosa en última instancia real era inapropiada, algunos exponentes de yogācāra afirmaron que la mente y sólo la mente es en última instancia real (una doctrina conocida como cittamatra). No todos los yogacarins afirmaron que la mente era verdaderamente inexistente; vasubandhu y asanga en particular no.[web 11] estas dos escuelas de pensamiento, en oposición o síntesis, forman la base de la metafísica mahayana posterior en la tradición indo-Tibetana. According to the scriptures, soon after the death of the Buddha, the first Buddhist council was held; a monk named Mahākāśyapa (Pāli: Mahākassapa) presided. The goal of the council was to record the Buddha's teachings. Upāli recited the vinaya. Ānanda, the Buddha's personal attendant, was called upon to recite the dhamma. These became the basis of the Tripitaka. However, this record was initially transmitted orally in form of chanting, and was committed to text in the last century BCE. Both the sūtras and the vinaya of every Buddhist school contain a wide variety of elements including discourses on the Dharma, commentaries on other teachings, cosmological and cosmogonical texts, stories of the Gautama Buddha's previous lives, and various other subjects. عالم الفلك الهندي وعالم الرياضيات aryabhata (476-550), فيته (499) قدم عدد من الوظائف المثلثية (بما في ذلك جيب, versine, جيب جيب و جيب العكسي), والجداول المثلثية, وتقنيات و خوارزميات من جبر. في عام 628, اقترح brahmagupta ان الجاذبية هي قوة من الجاذبية. كما شرح بشكل واضح استخدام الصفر بوصفها عنصر نائب ورقم عشري, الى جانب نظام الارقام الهندوسية العربية المستخدمة الان عالميا في جميع انحاء العالم. الترجمة العربية العربية للنصوص ال الفلكي متوفرة قريبا في العالم الاسلامي, نقدم لكم ما سيصبح الارقام العربية للعالم الاسلامي بحلول القرن التاسع عشر. خلال القرون من 14 الى 16, قدمت مدرسة كيرالا علم الفلك والرياضيات تقدما كبيرا في علم الفلك وخاصة الرياضيات, بما في ذلك مجالات مثل علم المثلثات والتحليل. وعلى وجه الخصوص, يعتبر madhava من sangamagrama هو مؤسس التحليل الرياضي. Indian astronomer and mathematician Aryabhata (476-550), in his Aryabhatiya (499) introduced a number of trigonometric functions (including sine, versine, cosine and inverse sine), trigonometric tables, and techniques and algorithms of algebra. In 628 AD, Brahmagupta suggested that gravity was a force of attraction. He also lucidly explained the use of zero as both a placeholder and a decimal digit, along with the Hindu-Arabic numeral system now used universally throughout the world. Arabic translations of the two astronomers' texts were soon available in the Islamic world, introducing what would become Arabic numerals to the Islamic World by the 9th century. During the 14th–16th centuries, the Kerala school of astronomy and mathematics made significant advances in astronomy and especially mathematics, including fields such as trigonometry and analysis. In particular, Madhava of Sangamagrama is considered the "founder of mathematical analysis". This narrative draws on the Nidānakathā of the Jataka tales of the Theravada, which is ascribed to Buddhaghoṣa in the 5th century CE. Earlier biographies such as the Buddhacarita, the Lokottaravādin Mahāvastu, and the Sarvāstivādin Lalitavistara Sūtra, give different accounts. Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order, but do not consistently accept all of the details contained in his biographies. The earliest extant arguments that the world of experience is grounded in the mental derive from India and Greece. The Hindu idealists in India and the Greek Neoplatonists gave panentheistic arguments for an all-pervading consciousness as the ground or true nature of reality. In contrast, the Yogācāra school, which arose within Mahayana Buddhism in India in the 4th century CE, based its "mind-only" idealism to a greater extent on phenomenological analyses of personal experience. This turn toward the subjective anticipated empiricists such as George Berkeley, who revived idealism in 18th-century Europe by employing skeptical arguments against materialism. Sarvastivada teachings—which were criticized by Nāgārjuna—were reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogacara school. While the Mādhyamaka school held that asserting the existence or non-existence of any ultimately real thing was inappropriate, some exponents of Yogacara asserted that the mind and only the mind is ultimately real (a doctrine known as cittamatra). Not all Yogacarins asserted that mind was truly existent; Vasubandhu and Asanga in particular did not.[web 11] These two schools of thought, in opposition or synthesis, form the basis of subsequent Mahayana metaphysics in the Indo-Tibetan tradition.