Layered Cosmologies in Himalayan Buddhist Shrines Speeder ceaa ene ey Sr eee ee es ee eee eee ee eae ates ee ene er aes See eee ne ee eee es eee ier’ ee ete one tee iteer Erry See eee eee Ce eee eee ceed See ere ey Pee ne body oer eee ee Cee eee eres ee eee pee erent Ree eet res et Ee ey Sn eee rmierocosm relationships or the intermediate pment iret rt} fn the universal collapse isinetons between See eran eee ny ea ee ras Eecteieren ean eee a Seren eel er cantatas eee ee ere earn ered rosie) ern eee Cee eee ene ara Ce cy ee a een Paeeieabuereeeirernty Seana etna eee eet Se end Pee et eer eas ey Sere et Se ee eens eee er ett ee eee eee) Cen a Seana er nto eee ea ee eee ent eee aT ees eee ens Ree erate ere eenens Se tare erry Cee eres ee ee as Cee eee eras poner nd Cece ere ee ans ane er ee ee eee eee Ce er Penieereromecnner seers eee Pennine ery er ey Paced cereniirT paremnmenenr antag Ca ae ee ey Se etre PA eco an es See ee eT eee aes Se eee Se Ree ree re ee Senne eee Crete eas eee ee ee)buildings oncoloved shapes simlr to those found In murals ofthe cosmos—a cic, square semicircle ‘nd scopla—totaing twelve tomate the fou Imajarand ght minor continent (9.2), Even this straightforward eproducton ofa cosmic plan, however interweaves wth other ‘mandalc geographies. Fou lage chortens (tas, the most recognizable Fates a Samye, inthe termediate arecons nat spat of the cosmic plan but atherin expression oflocal sociopolitical reiatonsips Each athe bgty {eloured menumentsis primal associated with ts Sponsorship aciferent local minster (Wangs 23nd Diemberge, 200, pp. 66-67, andlater sources Include othe assocatons with protector deities and Buddhist paths (Sorensen 2994 pp. 386-8). Jeseste gourd ponatsonyeenresestth cosmic and local structres, too doesthe ‘Central temple ints edifice Asa unt, ti bulding ‘Stands forthe central mountain Sumery inthe ‘und plan, butin etree storeyed Neary represents the Buahas ofthe three-body syste, 3 ‘asic palace atop Sumery, and a syncretism focal {tations of indian Chinese and Tibetan Buddhism, The three storeys ofthe central temple orginally held image ofthe hitrcl Buddha Shakyamuni {onthe bottom trey Varochana (middle storey) and Omniscient (Sarvavie)Varochana top storey), ‘ith al ree cllectiveyrepreseoting the Buddhist three-body system tka, comprising nrmanakaye, :amthogolaya and dharmatay) and thus the transition fom the mundane word to aakening Interred Srpe Maes, Tit Aone gion Chine (enss, 2024, vl. 3.389). Wile cosmological the ‘three bodies are not necessary connected fo the ‘mandala place top Sumer (Huntington, 2028, pp o-84), ater artworks often depict them within the three storey of amandala palace see for example, 9-6 which has Padmasambaveasrimonataye, ‘Avalkiteshvara as sambhogokaya and Atabha ae Adhammahaya) 5th century painting ofthe peaceful dees of he bord depicts Samye wit smior {three-storey arrangement (ig) Although the iconography has changed tis dct tose but the sayfa Fig sono Fr- tne Pee tes et (Photograph are yee ‘ergeg Ene 08) ral eve at eas, seersto depict the Buddhas of ‘the past, present anc future rather than Vairochana), ‘the emphasis remains on mages nsvines on tree levels. Ath entry text ao expt desrbes the ate a mandala ofVairochana Saensen, 1994 380). The same document that record Samyes ‘ground plan asa cosmos, however, also describe the three toresofthe central temple as respectively exemplifying the Budahis traditons of Tibet, China aia, combinedinthe founding ofthe Bidet lneagein Tibet (Tsogyal and Ose, 3993 p.73-Once rl Oss)gsi, singe strocture exemplifies both universal and cal geographies. ‘uch tension betwen the loca andthe universal are notnecestanly problematic since visensof the broader cosmos provide meaning in part precy because of ur normal limitation to one smal place inthe univer. Indeed architectural dedications a es with cosmological magey Sometimes ‘opi restr the ate'conrribe location n the ordinary word Whi the eat scriptions ona (Pichardson 2985, pp. 26-35), ater inscriptions at. ‘ther sites locate thei constructions in Jmbudips, the peperl continent andhome of Shakyamuni (forexample, Snelgrve nd Skowps, 397, v0, 248), The fat that stes ke amelie at single Place within the word only makes thatch mare reaningfulthe representations of srounding poltical geographies holistic cosmoogies and ther ‘One way of salting the relationships between allthese layered spatial frames is diagramed in Figure which ecvded int five parts, Starting at the lf the fet part shows a plan and perspective view ofthe Buddhist cosmos as described the Treasury of Abhidharma. The second pant depicts in plan and wometcview a simplified mandala palace. The third shows Same. The fourth pays ‘si projected froma globe, andthe fifth, an icon farangement ofthe three-body system. shadow ‘races om the mandala palace (hn prt wo) to show tslocation tthe peak of central Someruin oss ¢ oo ‘he Buddhist cosmos npart one) Another shadow twaces fom Same in par thee to show ts separate location inthe periheral continent Sembudvie Gn pareone). Dashed arons reveal tha, n contract to 'tsnominallecation, Samye's ground plan an cent temple ale refer to other cosmological sites and structures The plan parte, top) replicates the Buddhist cosmes as hole (prt one), the stricture ofthe deity mandala (parttwo) an, aleastin the four charters, acl plital arrangements in Bh ‘century Tbe (pa four, highlghted region). The central buiding (par thee, bottom) simultaneously referstothe place tthe cenze ofthe mandala (par two), the transcontinental relationships of naa, China and Tibet (pare four oxtined aes) and the tre-body system (par fi), nt to mention Sumer atthe centre ofthe cosmic ground pan (25 ready indicated). These mutlayered geographic ‘and cosmological references allow fra complex network of meaning rather than a singular expression of conmologeal symbolism, rfoce imagery both reinforces and compcates he already numerous layers oF osmoogia! Uhiking apa. The entrances to archtectura spaces en dsplay murals the entire cosmos, {andthe path ouade Samye' central temple ha ripe complete depictions ofthe word, beyond its recreation inthe ground pln. Such murals. perorma vacey of diferent fonevons introducing ‘5 fundomental Buddhist world view, sting narrative Scenes and replicating specie tas, among otherCone cf the clearest examples of this mutipcty comes roma modeen st of moras at Teongsa dong Ufrres)in hotan 9s sand 6). Near the centre ofone walle the dar cosmos with enormous Sumer ing from ts centre and layers of heavens spreading oun the ky above (ee Fig. 5). Onenather walt thee, two great kings form part ofa set offour that guards the entrance to the deong (the othertwo appenr partial anthe ight inthe nertfigure) These kage also stand on the ‘terraces ofSumersin the cosmic moral estabshing ‘correspondence between the dzong and Sumer TO theft andright ofthe circular cosmos, depictions of offering goddesses and treasures belonging tthe ‘chotravartn (universal emperot ink this mural wth the mandala offering, ate that enumerates these itersinsde a cosmic model. Textual lbelzon the ‘coumicdagram ls record schoasti descriptions ‘ndmay have didactic value Some deta ofthe mural even suggest lationship with the Wheel fe eozmos, making this particlaimage ‘uy mulloyered ints Sgnficance (Huntington, ‘npublehed manuscript) ‘Onthe oppose walls aura of Pradmasambavain is place tap a mountain (ee Fig. 6). The lcaton of Padmasambhav's paradise is described in config ways (Bogin, 208) but Itisohten depicted in Chamara, the subcontinent jst wes of Jambudips His palace also reproduces pects ofthe cosmos and the mandala. The great kings reappearhere as guardians of doorways ch asthey function forthe dang itself The vee bodies ako manifest respectively inthe three storeys oF the place a Padmasambhava, Avalokiteshvara and Amitabh, as mentioned above (Lamsam and Wangchuk 3033) The overall tructre ofthe dongcorrelates nat only tothe cosmos as whole, ut ‘Sno o Padmasambhav's palace within that cosmos, ‘ich isl repeats simfar structures ‘Other muralsinthe entrance vestibule at Tongs feature adionalcosmalogial sbjects, including ihe of ifethat azo depicts Sumer atthe entre ofthe cosmos. Theselimages andthe bung that Contains them bea ample relationships with each ‘ther, evinced most obviushby the eptition ofthe great kings as protectors ofthe dor, gods onthe terraces ofSumeru and guardians of Podrmosambhaa’s palace (Fig. Whle at fist SJancethismay ser ike asp eration ofthe firecionlquardansin diferent contets, each ‘appearance alters the meaning ofthe others. No Singular vsion ofthe cosmos encompasses ther al Rather, these cosmelogial features are variously layered epeated and jtaposed for diverse eects. ofthis culminatesinthe shrine interior, 2 oca point of worship wth its ow ayers of ‘exmologla thinking, Strctres ofthe cosmos, ‘especially Sumer, maybe repeated mutipe times vthinthe shrine ineuding ate eat of a sculpture, the aa between the sculpture andthe devotee and ‘tua abjecs paced on that altar These repeated ‘commie depictions cen function independent, ot they can eeinfore other cosmi sutures ‘Wil the history Ft phenomenon compe, ‘eudchas often appearin artwork tral sates atop Sumer, andthe platform ofthe Buddha Image atthe entre ofthe srine can sometimes be ‘derstood as symbolizing Sumer Independently from any association ofthe shrine being as ‘Sumer ora mandala palace, siting atop Somerv a atirone cosmological elevates the Budaha dec infront the pacttoney inspiring respect and devotion Separate fom the throne, deine altars ‘an ao stand between the devotee and he image, repleatng the terraced stcur ofSumeru ar lace for worship. nation, these aka frequently ‘contain ral objects that ecreate the universe againasan offering placing the entire cosmos (as an object onto the terraces of ts most important ‘mountain (as place of worship), Two paintings exemplify the combination of these elementsin two diferent ways Amodern portal ofa Sakya master shows the central gue inthe frst storey ofthe thvee-storeyed palace atop Sumery thse of fferings arrayed on the fur ue terraces of Somers below the red-walled palace (9.8) Here, themain igure sts elevated tothe peak of Sumer and offerings are dplayed onthe terraces of Sumeru.nactual shies these 0 functions maybe performed separately by athrone and an ate orn othercass, ae nthsimage, by» singe obec. "Aamth century painting ofthe Fourth Demo Rinpoche, Unawang Gyaltsen (632-68), depicts an atari rontafthe igure that both exempifies the structure of Sumery and contains simulacrum of the etre cosmos within (Fg 9)- The tes ofthis sitar contain, om lowest tohighes, the treasures ofthe chotravartn, a set of ofenngs presented by ‘goddesses andthe set of eight auspicious treasures (long with several additional objets, nceding ‘lamp anda skull cup. hough ther ace some Aiferences between the offeings on these tts 2nd those onthe terraces of Sumeru inthe previous printing, both may be understood interns oF the cosmology ofthe mandala ofering inating hhomelogy between tialtar and Sumer terraces (tuntington 2088 pp 383-g0).Remarkably at the centre ofthe secon er isa glden replica of the entire cosmos a5 used inthe mandala offering, depicting Sumer naar green, palace on ts peak in gold), the continent in white, green and yew and other easures ofthe cosmic system (as ‘val shapes). asense ths image places a model of the entire cosmos onto repliation ofthe terraces ofts own central mountain Examining these combined laments of ground plan bldg structure, sfoce magery and shrine Fumiture, one can easily see not onl the mutipe layers of cosmological representation that maybe present across single ste, but alo the depart ‘ways that geography can be encourtered even inasingle objector strcture. ste may havea round pln that replicates the ene cosmos symbol inked to the importation of Buddhism (asatSamyey and it may alo contain a mura that, reproduces tat same cosmos aa schol lesson ran offering A suipture ina ground feo shrine ‘may stand atthe lowest level ofthe three storeyed hierarchy ofthe three bodies of he Buch, and t may simitaneousy be elevated to the peak ofthe ‘universe atop aSumery tone. The vison ofthe ‘cosmos found in Himalayan Buddhist shins fr rom being singular or manavlen, express mutfceted and mutiayered cosmological thinking. eto a9 Pott Flow nthe ns More extenv dco fame of the tps nhs tcl can be foun inthe otha book Creating the ‘ddan (niet of Meshingtonres Seat, Seite bbsagapy ‘Benjamin Bop Lacating the Copper Colored Mont Buddhist Cosmology, Hemslayan Geography nd Mepst mgd inl sna of os aoa) a. ne Hontington, Creating the Unite Depiction of the — -OverleppingCmolgiesnshutenee Mura (Gnpublaned mance Supawan Puitamzam and KesangChodes Tash of GurvRinpoce, Bangkok, 201. ‘Bouse fondée sr a ertigueorchéoogigue des Hugh E Richardson A Corpus of arly Tiatan inert, avi, Sreligrove and Tadeuse Storupsl, The Ctra Heritage of ade, a oy Boulder 177 The Mir luminating th Roya Genel, an ‘Anetated Transavionof te XIV Cena Teton Chon: Galatea bo meng, Wea, Yeshe sogya and Nyanga yma xe, The on ‘Bor The Uf Stn of Podmsathar, Beste, 1993 PasangWangd and ildegerd emberge Ba bed The Reva arte Concerning the ringing of the ‘Pua Doct toe, Vena, 2000