• Journal of Korean Philosophical Society
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• v.117
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• pp.35-55
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• 2011

This article purports to clarify the doctrinal characteristics of the $Yog{\bar{a}}c{\bar{a}}ra$ school's hermeneutic interpretations of the "theory of the three turns of the Dharma Cakra" in the Saṃdbinirmocana-sūtra through early Indian $Yog{\bar{a}}c{\bar{a}}ra$ treatises such as the $Yog{\bar{a}}c{\bar{a}}rabb{\bar{u}}mi-vy{\bar{a}}kby{\bar{a}}$ and the. $Vy{\bar{a}}khy{\bar{a}}yukti$. It will probe how these interpretations apply co the theory of two truths or that of three natures($trisvabh{\bar{a}}va$) among the main doctrines of the $Yog{\bar{a}}c{\bar{a}}ra$ school. Especially, the peculiar characteristic of the "theory of the three turns of the Dharma Cakra" is such chat the thought of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ in the lineage of $Praj{\bar{n}}{\bar{a}}p{\bar{a}}ramita-s{\bar{u}}tras$ is regarded as incomplete, as the early school of Madhyamaka represented by $N{\bar{a}}g{\bar{a}}rjuna$ is conceived of as belonging to the second period of turn. Speaking of the further details of the "theory of the three turns of the Dharma Cakra", the $Yog{\bar{a}}c{\bar{a}}ra$ school subdivides the realm of saṃvṛti satya in $N{\bar{a}}g{\bar{a}}rjuna^{\prime}s$ theory of two truths; that is, it divides the saṃvṛti into merely linguistic existence and actual existence, and the thus-created structure of the theory of three natures on the basis of ocher-dependent nature(paratantra-$svabh{\bar{a}}va$) makes it possible to establish the doctrinal system of the thought of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ that is not subject to "nihilism or ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ attached to evil." In effect, the above hermeneutic interpretation of the "theory of the three turns of the Dharma Cakra" is inherited into the structure of the $abh{\bar{u}}taparikalpa$ in the $Madhy{\bar{a}}nta-vibh{\bar{a}}ga$ so that, as seen in the commentary of Sthiramati, it is ascertained to apply to later doctrines through its secure establishment. To summarize its characteristics succinctly, firstly the $abh{\bar{u}}taparikalpa$ newly established as a saṃvṛti-satya is set up as the other-dependent nature, which is seen to have been set up particularly in order to sublate both the $Sarv{\bar{a}}stiv{\bar{a}}da^{\prime}s$ realist "view of being" and the Madhyamaka's "view of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$" that impairs the ocher-dependent nature as a samvṛti-satya. In other words, according to the five kinds of views suggested in Sthiramati's commentary, the three natures are seen to be presented as the fundamental truth in order to unify all the doctrinal systems available ever since the beginning of Buddhism. Then, the theory of three natures is established principally on the basis of the $abh{\bar{u}}taparikalpa$, while the two truths of the $Yog{\bar{a}}c{\bar{a}}ra$ school are clearly ascertained to have been embedded in the structure of the $abh{\bar{u}}taparikalpa$. In fact, this might be understood to reflect the unique ontological view of reality or truth in the $Yog{\bar{a}}c{\bar{a}}ra$ School.

• The Pure and Applied Mathematics
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• v.9 no.2
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• pp.91-105
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• 2002

The study of fractal hedgehogs is a recent development in the ambit of fractal theory and nonlinear analysis. The intent of this paper is to present a study of fractal hedgehogs along with some of their special constructions. The main result is a new fractal hedgehog theorem. As a consequence, a fractal projective hedgehog theorem of Martinez-Maure is obtained as a special case, and several fractal hedgehogs and similar images are discussed.

• 보존과학연구
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• s.13
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• pp.14-36
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• 1992

The investigation has been made on the rocks consisting the pagoda(12), Buddhist Statues(9) Buldaejwa and cakra(2, rewpectively), stele(5), and Flagpole wupport and stupa(6) which are stood in Weonju city, Weonju-gun, Hwoengseong-gun and Hongcheon-gun, Kangweondo. These rock-monuments range mostly in age from late Shilla Kingdom to middle Korye Kingdom. The geology around this region is mainly composed of Precambrian metamorphic rocks and mesozoic granitic rocks. The granitic rocks are largely divided into Jurassic and cretaceous ones which are slightly different in rock phase. The main rock phase consisting the monumentsare are coarse biotite granite with minor amount of hornblende in Jurassic age. Variation in rock phase is abserved even in part of the stone used in the monuments. Inclusions composed of biotite and hornblende, porphyritic texture with microcline phenocryst, igneous lineation and exfoliation according to weathering are observable in all rocks in these monuments. In the case of stele whose a body and a capstone is remained, one is composed of black slate and the other white limestone. But the turtle shaped pedestal is constituted of coarse biotite granite. These stone-monuments are strongly weathered and exfoliated out about 1∼2mm.In case of exfoliated weathering along igneous lineation, some are taken off about 3∼5mm thick. In some monuments, the degree of weathering is somewhat different according to position, grade of sculpture, and biological activity.

• Journal of architectural history
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• v.20 no.5
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• pp.81-94
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• 2011

Buddhism that has arisen in India began to build the Stupa to enshrine body and Sari of Buddha as an object of worship. The stupa existed as a tome of holy leaders even before the birth of Buddha, which was called stupa or tupa in the Sanskrit and the Pali, the ancient language of India. The stupa was renamed accordingly in each Buddhism transmitted countries such as Ceylon, Tibet, Nepal, Myanmar, Thailand and China and also reshaped according to their own formative style. But its original meaning and type are kept unchanged. The stupa was established in the 4 holy places including the birth place of Buddha, the place where Buddha found enlightenment, the place where Buddha preached for the first time, and the place where Buddha died. Thus, a pagoda to commemorate holy ancient places is called Chaitya, which became differentiated from the stupa in which Sari is enshrined. The stupa means Nirvana, the eternal body of Buddha, and also a place filled with teaching and preaching of Buddhism. It signifies the symbol of Buddha who escaped from the death and rebirth, to achieve complete extinction, i.e. parinirvana, and to reach ultimate eternal world, rather than simply means death. During the non-statue of th Buddha period, people built the stupa to embody Nirvana of the Buddha, and worshipped the tomb where body of holy saints was enshrined. On the other hand, they also sanctified memorial things such as tools that holy saints used, the Bo tree under which one achieved Nirvana, Dharma cakra that implied words, footprint that carried out mission work, and a way to reach to heaven.

• Journal of architectural history
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• v.32 no.1
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• pp.47-60
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• 2023

Due to a mistranslation of Sanskrit to Chinese, East Asian Buddhist community misunderstands the original meaning of the fundamental word, 'sachal(寺刹)'. Sanskrit chattra, a parasol on top of a venerated Indian stupa buried with Buddha's sarira, became the symbol of majesty. The Indian stupa was transformed into a pagoda in China, and the highlighted parasol on the summit was transliterated into chaldara(刹多羅), an abbreviation for chal (刹), and finally designated the whole pagoda(塔). Sachal consists with lying low monastery and high-rise pagoda. Tapsa(塔寺), an archaic word of temple, is exactly the same as sachal, because chal means tap, pagoda. However, during the 7th century a Buddhist monk erroneously double-transliterated the Sanskrit 'kshetra,' meaning of land, into the same word as chal, even despite phonetic disaccord. Thereafter, sutra translators followed and copied the error for long centuries. It was the Japanese pioneer scholars that worsen the situation 100 years ago, to publish Sanskrit dictionaries with the errors insisting on phonetic transliteration, though pronunciation of 'kshe-' which is quite different from 'cha-.' Thereafter, upcoming scholars followed their fallacy without any verification. Fallacy of chal, meaning of land, dominates Buddhist community broadly, falling into conviction of collective fixed dogma in East Asia up to now. In the Buddhist community, it is the most important matter to recognize that the same language has become to refer completely different objects due to translation errors. As a research method, searching for corresponding Sanskrit words in translated sutras and dictionaries of Buddhism is predominant. Then, after analyzing the authenticity, the fallacy toward the truth will be corrected.

• Journal of Conservation Science
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• v.28 no.1
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• pp.39-52
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• 2012

The Usuki Stone Buddha Statues in Oita are consisted of 60 Buddhas which represent of Japan carved on the rock-cliff in the 12 to 14th centuries. The basement rock of the statues is dark gray welded lapilli tuff that containing the Aso-4 pyroclastic rock group. Deterioration maps for the Hoki I and the Furuzono Buddha Statues group show multi-directional fissures on the Cakra, and sheeting-off zone at the margin of uprising water. Deterioration rate of the Hoki I group was calculated fissure about 121 in number, 19% of sheeting-off zone and 51% of biological weathering in surface of area. And the Furuzono group was also evaluated as about 48 of fissures in number, 24% of sheeting-off zone and 41% biological weathering. The slope stability assessment results, the Hoki I developed discontinuous planes has possibility of planar, toppling and wedge failures in all caves. Ultrasonic velocity of the Aizen-myooh (basement rock) ranges from 1,520 to 2,794 (average 2,298m/s). And pedestal of Amita-yeorae which has been replaced by new fresh rock is measured as 3,242 to 4,141 (average 3,813m/s). Therefore, we establish of planing conservation treatment and reinforcement methods to fissure, cavity, sheeting-off zone in the Buddha surface.