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Title: Cambodian Buddhism
Author: Harris, Ian
Publisher: Univ of Hawaii Pr
Publication Date: 2008/03/01
Number of Pages: 352
Binding sort: PAPERBACK
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35 Spirit clergymen, Amulets, and defense we have now already pointed out the position of woman spirit clergymen. one other type of practitioners, the gru, are commonly male. They paintings in quite a few diªering non secular idioms, a few from a vaguely 9aiva viewpoint and others from a VaiU¢ava orientation. Eisenbruch (1992, 285n11) mentions a gru who was once “an specialist in invoking the former incarnations of the Buddha”—hardly stunning, on condition that many gru are former priests and that others declare to have realized their therapeutic strategies from Buddhist ascetics. these operating in a Buddhist idiom are inclined to draw mostly at the notions of Abhidhamma,36 a space of doctrine and perform that holds a robust fascination for traditionalist clergymen, as we will see in bankruptcy four. Gru often keep on with written texts containing information for the instruction of botanical medicaments, symbolic diagrams Harris,Cambodian Buddhism 10/27/04 9:35 AM web page 60 60 bankruptcy three (yantras),37 and mantras. Such texts can't be considered as mere recipe books, for loads of supplementary wisdom can be required. it's very common, for example, to ask an tricky ritual pantheon of deities and spirits to the instruction of a medication that allows you to develop into eªective. The ritual area has a cosmological importance. It the case of a therapeutic ritual, the sufferer kneels on a wood board balanced on a crucial bell representing Mount Meru, the valuable global mountain. different ritual items representing the continents are prepared on the 4 cardinal issues. As Eisenbruch (1992, 312) notes, “There seems a parallel among the areas of the yantra, the sufferer, the gru’s ritual enviornment, the village area, and the universe: these kind of areas are addressed in therapeutic ritual. ” a few gru draw on different gains of Buddhism of their perform. they might, for example, invoke Nang Thorani whereas lustrating the sufferer in repetition of the goddess’ defeat of Màra. yet on no account do all gru have an a‹nity towards Buddhism. The dhmap’, for example, makes a speciality of malevolent or black magic. He may cause a knife or different sharp item to go into a victim’s physique, leading to excessive soreness or maybe loss of life. to maintain his powers, he may perhaps by no means penetrate the ritual boundary of a monastery or go in entrance of or make obeisance to a Buddha snapshot. Neither could he wash for his complete lifestyles. 38 The gru’s magical talents may well expand to the making of affection potions and amulets (katha), 39 the discovering of misplaced gadgets, and exorcism. A monk who feels that he lacks eloquence can also receive a love philter (sneh) from a gru to enhance his skill to convey a sermon. forty using magical safeguard has an extended heritage in Cambodia. A yantra of forty-eight syllables prepared on a lotus blossom engraved on one of many beginning stones of the temple of Bat friend dates from the center of the 10th century (Cœdès 1952), and the past due thirteenth-century chinese language author Zhou Daguan additionally famous that the Khmer king was once shielded from arrow and sword wounds through an amulet implanted below his flesh (Pelliot 1951, 34).

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