The Buddha in Manichaeism
Siddartha Gautama (釋迦文佛) | |
---|---|
Predecessor | Zarathustra |
Successor | Jesus (夷數) |
Ethnic group | Magadhi Prakrit |
In
Manichaeism also often calls Jesus a Buddha[3] This is because the term prophet was unfamiliar to a Chinese audience so Buddha was used as a substitute. It does not imply a belief in enlightenment.[3]
Manichaeism was introduced into China during the Tang dynasty through Central Asian communities[4] and was regarded as an improper form of Buddhism by the Tang authorities.
Influences from Buddhism
Mani, an
Mani believed that the teachings of
Buddhist influences were significant in the formation of Mani's religious thought. The transmigration of souls became a Manichaean belief, and the quadripartite structure of the Manichaean community, divided between male and female monks (the "elect") and lay followers (the "hearers") who supported them, appears to be based on that of the Buddhist
sangha.[17]
According to Willis Barnstone and Marvin Meyer, evidence of the influence of Buddhist thought on the teachings of Mani can be found throughout texts related to Mani.[18] In the story of the death of Mani, the Buddhist term nirvana is used:
It was a day of pain
and a time of sorrow
when the messenger of light
entered death
when he entered complete Nirvana
Manichaeism might have also adopted Buddhist meditation.[19]
The pure devout must sit down in pious meditation and he should turn away from sin and increase what is pious.
Usage of the term to refer to other individuals
After Manichaeism was introduced into China, because the image of Jesus was quite unfamiliar to Chinese culture, missionaries combined it with Buddhist culture, called Jesus Buddha, and gave him a model of great mercy and relief. Buddhist image.
The Buddha-Jesus, who is the most powerful and compassionate person in the world, forgives my sins.
Listen to my painful words and lead me out of the sea of poisonous fire. I wish to give the fragrant water of liberation, the twelve jeweled crowns and the drapes. To cleanse me from the dust of my wonderful nature, and to adorn my pure body to make it upright. May I be rid of the three winters and three poisonous knots, and the six thieves and six poisonous winds. Let the great dharma spring glorify my nature, and let the trees of nature and flowers flourish. May the great waves of fire and the dark clouds and fogs be quenched. Let the great dharma day shine brightly, so that my mind may always be pure. May I be relieved of the disease of dumbness and blindness, and of the monsters and devils. Send down the great Dharma medicine for speedy healing, and silence the divine incantation to drive away the spirits. I have been subjected to so many obstacles and countless other hardships. In view of this, the great sage should forgive me and save me from all the disasters.
May Jesus have mercy on me and free me from all demonic bonds.
The Manichaean Painting of the Buddha Jesus is titled referring to Jesus as a Buddha.[e][20]
In the
Late syncretism and decline
Following the introduction of Manichaeism to China, Manichaeans in China adopted a syncretic, sinified vocabulary borrowed primarily from Chinese Buddhism. Between 9th and 14th-centuries, following centuries of pressure to assimilate and persecution by successive Chinese dynasties, Chinese Manichaeans increasing involved themselves with the
Manichaeism survived among the population and had a profound influence on the tradition of the
Due to the rise of the Ming dynasty the name for Manichaeism Mingjiao was seen as offensive to the Emperor, so it received particular persecution[25]
An account in Fozu Tongji, an important historiography of Buddhism in China compiled by Buddhist scholars during 1258–1269, says that the Manichaeans worshipped the "white Buddha" and their leader wore a violet headgear, while the followers wore white costumes. Many Manichaeans took part in rebellions against the Song government and were eventually quelled. After that, all governments were suppressive against Manichaeism and its followers and the religion was banned by the
During and after the 14th century, some Chinese Manichaeans involved themselves with the
Manichaeism in China assumes certain Chinese characteristics, assimilating to both
Not surprisingly, such Manichaean temples that were erected in Song China usually had an official Buddhist or Taoist affiliation.
In Qianku there is also a strong veneration of the Sun and the Moon, which are often called the Sunlight Buddha and Moonlight Buddha by locals[36]
Cao'an temple
The Cao'an temple in Fujian stands as a vivid example the subsumption of Manichaeism into Buddhism, as a statue of the "Buddha of Light" is thought to be a representation of the prophet Mani.[37]
The most remarkable Manichaean relic in the temple is the statue of Manichaeism's founder Mani, commonly referred to in the Chinese Manichaean tradition as the "Buddha of Light". According to an inscription, the statue was donated to the temple by a local adherent in 1339.
While the statue may look like any other Buddha to a casual observer, experts note a number of peculiarities which distinguish it from a typical portrayal of the Buddha. Instead of being curly-haired and clean-shaven, as most other Buddha statues, this Buddha of Light is depicted having straight hair draped over his shoulders, and sporting a beard. The facial features of the prophet (arched eyebrows, fleshy jowls) are somewhat different from a traditional Chinese stone Buddha as well.[38] It is even said that the stone Mani the Buddha of Light used to have a mustache or sideburns, but they were removed by a 20th-century Buddhist monk, trying to make the statue more like a traditional Buddha.[39]
Instead of looking down, as Buddha statues usually do, the Mani statue looks straight at the worshipers. Instead of being held in a typical Buddhist mudrā, Mani's hands rest on his belly, with both palms facing upward.[38]
In order to give the statue an overall luminous impression, the sculptor carved its head, body, and hands from stones of different hues.[38]
Instead of a nianfo phrase, universally seen in China's Buddhist temples,[40] an inscription on a stone in the courtyard dated 1445 urges the faithful to remember "Purity (清净), Light (光明), Power (大力), and Wisdom (智慧)", which are the four attributes of the Father of Light,[38] one of the chief figures of the Manichaean pantheon.[41] These four words (eight Chinese characters) were apparently an important motto of Chinese Manichaeism; it is described as such in an anti-Manichean work by the Fujianese Taoist Bo Yuchan (real name Ge Changgeng; fl. 1215).[42] The original inscription was destroyed during the Cultural Revolution, but later "restored" (apparently, on another rock).[39]
See also
Annotations
Notes
- Buddhism declined in India after the end of the Gupta Empire (c. 320–650 CE), which was related to the decline of the Roman Empire and the decline of sea trade with the Romans. Power was decentralised in India, and Buddhism lost its support from royal courts, being replaced by Brahmanical Hinduism.[10]
- ^ "He was Iranian, of noble Parthian blood..."
- ^ "Manichaeism was a syncretic religion, proclaimed by the Iranian Prophet Mani."
- Bamiyan are attributed to him.[citation needed]
- ^ "夷數" (pinyin: Yíshù; Wade–Giles: I-shu) is the Chinese translation of the name Jesus by the Manichaeans.
References
- ISBN 978-90-04-30894-7.
- ISBN 978-90-04-17574-7. Retrieved 27 August 2012.
- ^ ISBN 978-986-316-114-1.
- ^ Ma & Meng (2011), p. 55–56.
- ^ Verardi 1997, p. 323.
- ^ Verardi 1997, pp. 323–324.
- ^ Verardi 1997, p. 332.
- ^ Verardi 1997, pp. 332–333.
- ^ Verardi 1997, p. 333.
- ^ Michaels 2004, p. 42.
- ^ Boyce 2001, p. 111[b]
- ^ Ball 2001, p. 437[c]
- ^ Werner 2009.
- ^ Coyle 2009.
- ^ Koenen & Römer 1988.
- ^ Coyle 2009, p. 13.
- ^ Foltz 2010.
- ^ Barnstone & Meyer 2005.
- ^ Scott 1985.
- ^ Gulácsi, Zsuzsanna (2009). "A Manichaean Portrait of the Buddha Jesus". academia.edu. Retrieved 28 November 2018.
- ISBN 9789004255067p. 75
- ^ Yar 2012.
- ^ Ma & Meng 2011.
- ^ Ma & Meng (2011), p. 19-56.
- ISBN 9780719010880.
- ISBN 978-1-285-54623-0.
- ISBN 9789004174559.
- ^ Dr. Char Yar. "Monijiao (Manichaeism) in China". academia.edu. Lecture presented at the Worldwide Conference for Historical Research, 2012.
- ^ Mair 1987, p. 316
- ^ Mair 1987, pp. 317–318
- ^ Lieu 1992, pp. 243, 255–257
- ^ Lieu 1992, pp. 258–259.
- ^ Lieu 1992, pp. 280–283, 298
- ^ Lieu 1992, pp. 268
- ^ Lieu 1992, pp. 268, 292–294
- ^ Lin Shundao; Cai Ting Tao (2017-08-18). 杨道敏 (ed.). "There are Mingjiao ruins in the treasury-Xuanzhen Temple, right here..." sohu.com. Retrieved 2018-12-28.
- ^ Samuel N. C. Lieu and Ken Parry, Manichaean and (Nestorian) Christian Remains in Zayton (Quanzhou, South China). ARC DP0557098 Archived 2014-08-08 at the Wayback Machine
- ^ a b c d e Lieu 1992, pp. 256–257
- ^ a b c Samuel N. C. Lieu and Ken Parry, Manichaean and (Nestorian) Christian Remains in Zayton (Quanzhou, South China). ARC DP0557098 Archived 2014-08-08 at the Wayback Machine
- ^ Lieu 1980, pp. 80–82
- ^ Lieu 1998, p. 136
- ^ Lieu 1992, pp. 291–292
Bibliography
- Ball, Warwick (2001). Rome in the East: the transformation of an empire. Routledge. p. 437.
- Barnstone, Willis; Meyer, Marvin W. (2005). The Gnostic Bible.
- Boyce, Mary (2001). Zoroastrians: their religious beliefs and practices. Routledge. p. 111.
- Coyle, John Kevin (2009). Manichaeism and Its Legacy. BRILL. ISBN 978-90-04-17574-7.
- ISBN 978-0-230-62125-1.
- Koenen, L.; Römer, C., eds. (1988). "Der Kölner Mani-Kodex. Über das Werden seines Leibes". Papyrologica Coloniensia (in German). 14 (Critical ed.). Abhandlung der Reinisch-Westfälischen Akademie der Wissenschaften.
- JSTOR 1582860
- ISBN 3161458206
- ISBN 9004104054
- Ma, Xisha; Meng, Huiying (2011). Popular Religion and Shamanism. Brill. ISBN 978-9004174559.
- JSTOR 4528393
- Michaels, Axel (2004), Hinduism. Past and present, Princeton, New Jersey: Princeton University Press
- JSTOR 1062608
- Verardi, Giovanni (1997), "The Buddhists, the Gnostics and the Antinomistic Society, or the Arabian Sea in the First Century AD" (PDF), AION, 57 (3/4): 324–346
- Werner, Sundermann (20 July 2009). "Mani". Encyclopaedia Iranica.
- Yar, Char (2012). Monijiao (Manichaeism) in China (Speech). Lecture presented at the Worldwide Conference for Historical Research. academia.edu. Beijing.