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Though the abhidharma is recognized as one of the major topics of the Buddhist teachings, up until now there have been few translations of any of the great texts on it available in a Western language. This book gives thorough explanations of all the fundamental concepts and terms found in the Buddhist teachings. It presents the nature of the phenomena we experience, describes the karma and afflictions that create suffering, and shows the factors of the path that lead to liberation. It is like an encyclopedia of Buddhism that thoroughly explains the meaning of the many different technical terms found in the sutras, vinaya, and other Buddhist teachings--if you are wondering what something you have read in a Buddhist text really means, there is a good chance it is explained in this book. It thus provides an invaluable aid to students who want to deepen their understanding not only of the abhidharma, but of all the Buddhist teachings.
Vasubandhu's Abhidharmakosa-Bhasya (ca. 380-390), besides its culminating achievement in streamlining the overall structure of the exposition of the preceding Abhidharma manuals, is unmatched by any of the preceding manuals in respect of its comprehensiveness-incorporating all important Vaibhasika doctrines since the time of the Abhidharma-mahavibhasa-of its excellent skill in definition and elucidation, and of its ability to clarify the difficult point involved in doctrinal disputations. Added to these qualities is its great value as a brilliant critique and insightful revaluation of all the fundamental Sar-vastivada doctrines developed up to its time. Since its appearance, it has been used as a standard textbook for the understanding of not only the Abhidharma doctrines but all the fundamental Buddhist doctrines in general. Translated into Chinese by Paramartha in 563 A.D. and by Hsuan-tsang in 651-654 A.D., Hsuan-tsang's disciple P'u-kuang tells us that in India the Abhidharmakosa-Bhasya was hailed as the 'Book of Intelligence'. In China, Japan and the Far-east, too, the Kosa has generally been highly treasured as a textbook of fundamental importance for Buddhist studies. Vasubandhu's brilliant critique of the doctrines of the Vaibhasika was answered by the equally brilliant Samghabhadra - a contemporary staunch defender and expounder of the doctrines of the Vaibhasikas - in his masterwork, the Abhidharmanyayanusara, now extant only in Hsuan-tsang's translation (653-654 A.D.). The Sanskrit text, considered for a long time to be irremediably lost, was discovered by Rahula Samkrtyayana in 1935 in the Tibetan monastery of Ngor and was published by P. Pradhan in 1967 (1st edition).
Jewelry as an art form in Mughal India has probably never been surpassed by any other civilization in the history of the world.
The rapid growth of gemological sciences and mineralogy demands a dictionary such as this for gemologists, mineralogists, geologists, jewel dealers, industry and hobbyists. With some 16,000 comprehensive definitions, supplemented by more than 250 diagrams and figures, this is a one-stop reference to any matter dealing with gems and gemology.
Vols. for 1904-1926 include also decisions of the United States Board of General Appraisers.
This collection includes the Vada-Vidhi, a work on logic; the Pancaskandhakaprakarana, which deals with the 'aggregates' making up 'personality', the karmasiddhiprakarana, which attacks many features of earlier Buddhist psychology, the Vimsatika and Trimsika, which take Buddhist psychology into hitherto unexplored areas; the Madhyanta-vibhagabhasya, books of Mahayana realization: and the Tri-svabhav-nirdesa, which shows a way for ridding consciousness of ensnaring mental constructions.
Focusing on the ninth to the fourteenth centuries, this study analyzes the ways in which relics functioned as material media for the interactions of Buddhist clerics, the imperial family, lay aristocrats, and warrior society and explores the multivocality of relics by dealing with specific historical examples. Brian Ruppert argues that relics offered means for reinforcing or subverting hierarchical relations. The author's critical literary and anthropological analyses attest to the prominence of relic veneration in government, in lay practice associated with the maintenance of the imperial line and warrior houses, and in the promotion of specific Buddhist sects in Japan.
1890-1926 include also Decisions of the Board of U.S. General Appraisers no. 1-9135.
This edited collection is an interdisciplinary study of gems in the early modern world. It examines the relations between the art, science, and technology of gems, and it does so against the backdrop of an expanding global trade in gems. The eleven chapters are organised into three parts. The first part sets the scene by describing how gems moved around the early modern world, how they were set in motion, and how they were pulled together in the course of their travels. The second part is about value. It asks why people valued gems, how they determined the value of a given gem, and how the value of a gem was connected to its perceived place of origin. The third part deals with the skills involved in cutting, polishing, and mounting gems, and how these skills were transmitted and articulated by artisans. The common themes of all these chapters are materials, knowledge and global trade. The contributors to this volume focus on the material properties of gems such as their weight and hardness, on the knowledge involved in exchanging them and valuing them, and on the cultural consequences of the expanding trade in gems in Eurasia and the Americas.