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The Buddhist cosmology is not a literal description of the shape of the universe; [2] rather, it is the universe as seen through the divyacakṣus (Pali: dibbacakkhu दिब्बचक्खु), the "divine eye" by which a Buddha or an arhat can perceive all beings arising (being born) and passing away (dying) within various worlds; and can ...
In Buddhist phenomenology, akasha is divided into limited space (ākāsa-dhātu) and endless space (ajatākasā). [9] The Vaibhāṣika, an early school of Buddhist philosophy, hold the existence of akasha to be real. [10] Ākāsa is identified as the first arūpa jhāna, but usually translates as "infinite space." [11]
The earliest Buddhist art is from the Mauryan era (322 BCE – 184 BCE), there is little archeological evidence for pre-Mauryan period symbolism. [6] Early Buddhist art (circa 2nd century BCE to 2nd century CE) is commonly (but not exclusively) aniconic (i.e. lacking an anthropomorphic image), and instead used various symbols to depict the Buddha.
Some Mahayana sources use the sky as a simile for the Dharmakaya and for emptiness. [5] [6]The Trikāya doctrine sees Buddhahood as composed of three bodies, components or collection of elements (kāya): the Dharma body (the ultimate aspect of Buddhahood), the body of self-enjoyment (a divine and magical aspect) and the manifestation body (a more human and earthly aspect).
Bhutanese thangka of Mount Meru and the Buddhist universe, 19th century, Trongsa Dzong, Trongsa, Bhutan.. Mount Meru (Sanskrit/Pali: मेरु), also known as Sumeru, Sineru, or Mahāmeru, is the sacred five-peaked mountain of Hindu, Jain, and Buddhist cosmology and is considered to be the centre of all the physical, metaphysical, and spiritual universes. [1]
Thondup and Talbott identify dharmakaya with the naked ("sky-clad"; Sanskrit: Digāmbara), unornamented, sky-blue Samantabhadra: In Nyingma icons, dharmakāya is symbolized by a naked, sky-coloured (light blue) male and female Buddha in union [Kāmamudrā], called Samantabhadra [and Samantabhadrī]. [26] [b] Fremantle states:
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A key concept in Dzogchen is the 'basis', 'ground' or 'primordial state' (Tibetan: གཞི་ gzhi), also called the general ground (སྤྱི་གཞི་ spyi gzhi) or the original ground (གདོད་མའི་གཞི་ gdod ma'i gzhi). [4]