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Indian Regional nāga Cults and Individual nāga Stories in Chinese Buddhist Travelogues

100%
Deeg M.
Acta Asiatica Varsoviensia
|
2021
|
issue 34
51-78
EN
This paper attempts to link the archaeological and epigraphic evidence of nāga veneration in South Asia (Mathurā, Ajaṇṭā) with the textual sources about nāgas and their veneration from the Chinese Buddhist travelogues (Faxian, Xuanzang). As a specific case study, the information about the nāga Dadhikarṇa attested in Mathurā is compared with Faxian’s description of the cult of the nāga ‘White-Ear’ in Sāṅkāśya and other texts referring to rituals or festivals dedicated to nāgas.
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The “Fearless Mountain” That (Almost) Disappeared: Looking for the History of the Abhayagiri-vihāra in Sri Lanka

75%
Deeg M.
Acta Asiatica Varsoviensia
|
2024
|
vol. 37
5-66
EN
This article traces the history of the Abhayagiri-vihāra in Sri Lanka through the available sources. It attempts to reconstruct parts of the “lost” history of the Mahāvihāra’s rival monastery in the vaṃsa literature of the latter, but also reexamines the Chinese sources about the two main monasteries of the island and the traces of Tantric Buddhism from the Abhayagiri-vihāra in order to sketch a more multifaceted history of the monastery and its rivalry with the Mahāvihāra than has been undertaken to date with an overreliance on the Pāli sources.
3
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Exploring Gandhāran Relic Rituals and Veneration I: Visualising Relics

63%
Lakshminarayanan A.
Acta Asiatica Varsoviensia
|
2024
|
vol. 37
85-122
EN
Gandhāran reliefs and pedestal images repeatedly show figures venerating the relics of the Buddha. While efforts have been made to study this group of images, the next logical step of analysis would be to conduct a more systematic and contextual analysis of the visual and religious content in order to understand how images communicated normative rituals. By giving primacy to images and its associated evidence, such as Gāndhārī inscriptions and Chinese travelogues, this paper, the first of a series, is a modest attempt to shed light on how images depicting relic veneration and dating from the second century onwards are part of a visual rhetoric of Gandhāran rituals. By doing so, this paper lays special emphasis on how seeing the relics was an important part of Buddhist rituals not only in Gandhāra, but in the wider Kuṣāṇa visual culture.
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