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The caves, dug into a sandstone formation, are decorated with murals of the twenty-eight Buddhas. They depict the life of Gotama the historical Buddha and the Jatakas the narratives of his previous lives.
Only twenty-nine caves regarded as the most important at the site and one temple have captioned murals dating from the Nyaungyan and early Konbaung periods Seventeenth and Eighteenth Centuries.
This volume publishes, for the first time, the complete original Burmese texts of these captioned murals, laid out in registers, and their English translation.
With its footnotes and appendices, this book is a tool for Buddhologists, historians and art historians, linguists, archaeologists and enlightened amateurs, as well as for guides.
It makes a major contribution to the dissemination of the Burmese Buddhist cultural and literary heritage. This systematic work has fifty-six color pages, and altogether four hundred photographs.
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Hairway to Heaven Play For Fun. Green Light Play For Fun. Golden Lotus Play For Fun. Meanwhile, the Mongols were fighting among themselves, inhibiting their ability to suppress the rebellion.
In , Zhu Yuanzhang and his army entered the former capital of Beijing and in his army moved through Sichuan to the southwest.
By , after more than thirty years of war, Zhu Yuanzhang had liberated all of China. He took the title Hongwu Emperor and founded the Ming dynasty , whose name echoes the religious sentiment of the White Lotus.
A White Lotus uprising in was recorded in a Jonathan D. Spence book, The Death of Woman Wang. The White Lotus reemerged in the late 18th century in the form of an inspired Chinese movement in many different forms and sects.
In , the herbalist and martial artist Wang Lun founded a derivative sect of the White Lotus that promoted underground meditation teachings in Shandong province, not far from Beijing near the city of Linqing.
After initial success, he was outnumbered and defeated by Qing troops, including local armies of Chinese soldiers known as the Green Standard Army.
An account of Wang Lun's death was given to Qing authorities by a captured rebel. Wang Lun likely failed because he did not make any attempts to raise wide public support.
He did not distribute captured wealth or food supplies, nor did he promise to lessen the tax burden. Unable to build up a support base, he was forced to quickly flee all three cities that he attacked in order to evade government troops.
Though he passed through an area inhabited by almost a million peasants, his army never measured more than four thousand soldiers, many of whom had been forced into service.
Beginning in , two decades after Wang Lun's failed uprising, a movement also arose in the mountainous region that separates Sichuan from Hubei and Shaanxi in central China as tax protests.
Here, the White Lotus led impoverished settlers into rebellion, promising personal salvation in return for their loyalty. Beginning as tax protests, the eventual rebellion gained growing support and sympathy from many ordinary people.
The rebellion grew in number and power and eventually, into a serious concern for the government. A systematic program of pacification followed in which the populace was resettled in hundreds of stockaded villages and organized into militia.
In its last stage, the Qing suppression policy combined pursuit and extermination of rebel guerrilla bands with a program of amnesty for deserters.
The rebellion came to an end in A decree from the Daoguang Emperor admitted, "it was extortion by local officials that goaded the people into rebellion Actual participation in sect activities had no impact on an arrest; whether or not monetary demands were met, however, did.
In the first decade of the nineteenth century, there were also several White Lotus sects active in the area around the capital city of Peking.
Lin Qing, another member of the Eight Trigrams sect within the White Lotus, united several of these sects and with them build an organization that he would later lead in the Eight Trigrams Uprising of Administrators also seized and destroyed sectarian scriptures used by the religious groups.
This book has since become an invaluable source in understanding the beliefs of these groups. While traditional historiography has linked many Maitreyist and millenarian uprisings during the Ming and Qing dynasties as all related to the White Lotus, there are reasons to doubt that such connections existed.
B J Ter Haar has argued that the term "White Lotus" became a label applied by late Ming and Qing imperial bureaucrats to any number of different popular uprisings, millenarian societies or "magical" practices such as mantra recitation and divination.
Instead, this trend reflects a growing concern by imperial bureaucrats with any form of Buddhism practiced outside of the sanctioned frameworks of the monasteries.
The White Lotus sect may have been one of the main ancestors of the Chinese organizations known as the Triads. The Triads were originally members and soldiers of the Tiandihui or "Heaven and Earth Society" during the period of the war between the Ming and Qing dynasties.
The Triads' formation was not for criminal purposes, but to overthrow the Qing and restore the Ming to power.