- a heretical nun chincha was induced to accuse the master of adultery before assemblage. Another heretic was sundari.
- during the visit to brahman village of ekanala in southern district of magadha (dakshinagiri) and in the conversion of wealthy brahman, krishi bharadvaja, the buddha worked out the process of agriculture into an elaborate allegory.
- he then came to town of pava, house of chunda, a metals worker; then to kusinagara in eastern part of nepalese terai where he died at about 483bc. Immediate cause of his death was poisoned food (offered by chunda)
- in his last moments he received a monk subhadra, his remains were burnt by mallas of kusinagara with all the honours and pomp worthy of a king of kings. Those (ajatasatru, king of magada; licchavis of vaisali; sakyas of kapilavastu; the bulis of alahappa; koliyas of ramagrama; mallas of pava; a brahman of vethadvipa made demand for such relics) that received a share of relics (dhatu) preserved them in dagobas (dhathugarbhas) erected in their respective countries. It is said that emperor asoka opened these ancient dagobas and distributed the relics contained in the all over his wide empire, and built more than 8000 stupas and dagobas for their preservation.
- in an age innocent of science he found for the problems of the whence, the whither and the why
- when gautama was in kosala, he came to brahman village of manasakata and stayed in the mango grove on the bank of river akiravati to the south of manasakata. At that time many distinguished and wealthy brahmans were living at manasakata. Among them were two young men vasettha and bharadvaga. --> Tevigga Sutta
- when staying near savatthi in the eastern grove on the terrace of migara's mother, with the following people - venerable sariputto and the venerable mahamoggallano, the venerable mahakassapo and the venerable mahakaccayano, the venerable mahakotthito and the venerable mahakappino, the venerable mahacundo and the venerable anuruddho, venerable revato and the venerable anando. --> introspective breathing exercises
- when staying at rajagaha on mount gridhrakuta, noble avalokitesvara was meditating and had conversation with venerable sariputta --> maha-prajna-paramita-hridaya
- when sojourning in kingdom of shravasti, stayig in the jetavana grove which anatha-pindika had given to the brotherhood, converation with venerable subhuti --> diamond sutra
- when staying at jetavana meditation hall in city of sravasti, among the great bhikshus present were the wise sariputra, the great maudgalyayana, the great kaustila, purna metaluniputra, subhuti, upanishada, many pratyeka-buddhas, bodhisattva-mahasattvas from all the ten quarters of universe, manjusri the great bodhisattva. Prasenajit the king of sravasti in celebration of anniversary of his father's death, prepared a special feast and reception at the royal palace. Ananda (born in the family of gotama) was the only one of the great disciples who was noticeably absent --> surangama sutra
Vessabhū is the twenty fourth Buddha. He was born in the pleasance of Anoma (Commentary, Anūpama), his father being the khattiya Suppatita (Supatita) and his mother Yasavatī.* He is venerated by the Theravada, Mahayana, Vajrayana traditions.For six thousand years he lived in the household in three palaces: Ruci, Suruci and Vaddhana (Rativaddhana); his wife was Sucittā, and their son Suppabuddha. He left home in a golden palanquin, practiced austerities for six months, was given rice milk by Sirivaddhanā of Sucittanigama, and grass for his seat by the Nāga king Narinda, and attained Enlightenment under a sāla tree. He preached his first sermon at Anurārāma to his brothers, Sona and Uttara, who became his chief disciples. 毗舍婆佛（梵：Viśvabhu，巴利：Vessabhū），又作毗濕婆、毗舍浮、攝羅等，意译曰遍现、全现。過去七佛的第三佛。姓拘利若，生於剎帝利家庭，據《長阿含經》卷一《大本经》記載：其佛出世的時間，距今已三十一劫（一劫為13億4千萬年）。父親名為善灯。母親名為称戒。有子名為妙覺。居於無逾城中。一日於娑羅樹下得阿耨多羅三藐三菩提。
- songs of kalavinka and jiva-jiva birds
Avalokiteśvara or Padmapani (/ˌʌvəloʊkɪˈteɪʃvərə/ UV-əl-oh-kih-TAY-shvər-ə; Sanskrit: अवलोकितेश्वर) is a bodhisattva who embodies the compassion of all Buddhas. This bodhisattva is variably depicted, described and portrayed in different cultures as either female or male. In Tibet, he is known as Chenrezik, and in Cambodia as Lokesvarak. In Chinese Buddhism, Avalokiteśvara has become the somewhat different female figure Guanyin, known in Japan as Kanzeon or Kannon.The earliest translation of the name into Chinese by authors such as Xuanzang wasGuānzìzài ( 觀自在), not the form used in East Asian Buddhism today, Guanyin (觀音). It was initially thought that this was due to a lack of fluency, as Guanzizai indicates the original Sanskrit form was actually Avalokitasvara, "who looks down upon sound" (i.e., the cries of sentient beings who need help). It is now understood that was the original form, and is also the origin of Guanyin"Perceiving sound, cries", a translation furthered by the tendency of some Chinese translators, notably Kumārajīva, to use the variant 觀世音 Guānshìyīn "who perceives the world's lamentations"—wherein lok was read as simultaneously meaning both "to look" and "world" (Sanskrit loka; 世).The original form Avalokitasvara appears in Sanskrit fragments of the fifth century. This earlier Sanskrit name was supplanted by the form containing the ending -īśvara"lord"; Avalokiteśvara does not occur in Sanskrit before the seventh century.
- Avalokiteśvara has an extraordinarily large number of manifestations in different forms (including wisdom goddesses (vidyaas) directly associated with him in images and texts).
- Sahasrabhuja Sahasranetra (Thousand-Armed, Thousand-Eyed Avalokitesvara) is a very popular form
- one of the most popular buddhist deities in asia. He was a bodhisattva who lived on mount potalaka, and was known for his compassion.
- In one of the panels mentioning life of sudhana in borobudur, he was shown seating on a lion throne in a six-armed form. His upper right hand holds a rosary.
金剛手菩薩（梵語：Vajrapāni），又稱金剛手秘密主、金剛上首、執金剛祕密主、執金剛菩薩、祕密主、密跡金剛、金剛密跡主菩薩Vajrapāṇi (Sanskrit: "Vajra in [his] hand") is one of the earliest-appearing bodhisattvas in Mahayana Buddhism. He is the protector and guide of Gautama Buddha and rose to symbolize the Buddha's power. Vajrapāni, also called Vajrasattva in Mahayana Buddhism, is extensively represented in Buddhist iconography as one of the earliest three protective deities or bodhisattvas surrounding the Buddha. Each of them symbolizes one of the Buddha's virtues: Manjusri manifests all the Buddhas' wisdom, Avalokiteśvara manifests all the Buddhas' immense compassion, and Vajrapāni protects Buddha and manifests all the Buddhas' power as well as the power of all five tathāgatas (Buddhahood of the rank of Buddha). Vajrapāni is a compound word in Sanskrit in which 'Vajra' means "thunderbolt or diamond" and 'pāni' means "in the hand".
文殊菩萨（梵語：मञ्जुश्री Mañjuśrī），又称文殊师利菩萨、曼殊室利菩萨，亦称妙吉祥菩萨，佛教四大菩萨之一，释迦牟尼佛的左胁侍菩萨，代表智慧。因德才超群，居菩薩之首，故稱法王子。文殊菩薩的名字意譯為“妙吉祥”、“妙乐”（英文：Gentle Glory）；Mañju，音译爲“文殊”或“曼殊”，意為美妙、雅致，śrī，音译爲“师利”或“室利”，意為吉祥、美觀、莊嚴。文殊は文殊師利（もんじゅしゅり）の略称。また妙吉祥菩薩（みょうきっしょうぼさつ）などともいう。曼殊室利等とも音写し、妙吉祥、妙徳、妙首などとも訳す。文珠菩薩とも書く。 三昧耶形は青蓮華（青い熱帯睡蓮の花）、利剣、梵篋（椰子の葉に書かれた経典）など。種字はマン (मँ maṃ) 。 Mañjuśrī is a bodhisattva associated with prajñā (insight) in Mahayana Buddhism. In Tibetan Buddhism, he is also a yidam. His name means "Gentle Glory"（妙吉祥, 妙乐） in Sanskrit.[1] Mañjuśrī is also known by the fuller name of Mañjuśrīkumārabhūta, literally "Mañjuśrī, Still a Youth" or, less literally, "Prince Mañjuśrī". Other deity name of Mañjuśrī is Manjughosha.Within Vajrayana Buddhism, Mañjuśrī is a meditational deity and considered a fully enlightened Buddha. In Shingon Buddhism, he is one of the Thirteen Buddhas to whom disciples devote themselves. He figures extensively in many esoteric texts such as the Mañjuśrī-mūla-kalpa and the Mañjuśrīnāmasamgīti. His consort in some traditions is Saraswati. The Mañjusrimulakalpa, which later came to classified under Kriyatantra, states that mantras taught in the Saiva, Garuda and Vaisnava tantras will be effective if applied by Buddhists since they were all taught originally by Manjushri.
- Rakta Yamari (Tibetan shin je she mar in, Wylie: gshin rje gshed dmar "the Red Enemy of Death") is a Tantric Buddhist meditational deity which is a wrathful form of bodhisattva Manjushri or Yamantaka. Yamari deities have two forms: red (rakta) and black (krishna), and are part of the Anuttarayoga Class of Tantric Buddhism.
- [goddard surangama sutra] manjusri, prince of the dharma
- [goddard] it was mentioned in diamond sutra that "at the remote period of 500 years after the nirvana of the tathagata"
Ratnasambhava (Lit. "Jewel-Born") is one of the Five Dhyani Buddhas (or "Five Meditation Buddhas") of Vajrayana or Tantric Buddhism. Ratnasambhava's mandalas and mantras focus on developing equanimity and equality and, in Vajrayana Buddhist thought is associated with the attempt to destroy greed and pride. His consort is Mamaki and his mount is a horse or a pair of lions. His wrathful manifestation is Gundari. Often included in his retinue is the worldly dharmapāla Jambhala.He is usually coloured yellow or gold. He is associated with the element earth, the heavenly quarter of the southand the season of spring. His cardinal direction is the south. His Buddha field is known as Śrimat. In the Bardo Thodol, he is depicted in union with Mamaki and attended by the male bodhisattvas Akasagarbha and Samantabhadra and the female bodhisattvas Mala and Dhupa. In Tibet, Vaiśravaṇa, also known as Jambhala and Kubera, is considered a worldly dharmapāla, and is often depicted as a member of the retinue of Ratnasambhava.
- The five Jambhalas are the manifestations of the compassion of Buddha and Bodhisattvas to guide sentient beings along the path to enlightenment. They have the essence of generosity and represent the activities of increasing benefit. Their aspirations are to help the poor and those suffering from ill-fortune.
Amitābha (Sanskrit pronunciation: [əmiˈt̪aːbʱə]), also known as Amida or Amitāyus, is a celestial buddha according to the scriptures of Mahāyāna Buddhism. Amitābha is the principal buddha in Pure Land Buddhism, a branch of East Asian Buddhism. In Vajrayana Buddhism, Amitābha is known for his longevity attribute, magnetising red fire element, the aggregate of discernment, pure perception and the deep awareness of emptiness of phenomena. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakāra. Amitābha means "Infinite Light", and Amitāyus means "Infinite Life" so Amitābha is also called "The Buddha of Immeasurable Light and Life". According to the Larger Sūtra of Immeasurable Life, Amitābha was, in very ancient times and possibly in another system of worlds, a monk named Dharmakāra. In some versions of the sūtra, Dharmakāra is described as a former king who, having come into contact with Buddhist teachings through the buddha Lokeśvararāja, renounced his throne. He then resolved to become a buddha and so to come into possession of a buddhakṣetra ("buddha-field", a realm existing in the primordial universe outside of ordinary reality, produced by a buddha's merit) possessed of many perfections. These resolutions were expressed in his forty-eight vows, which set out the type of buddha-field Dharmakāra aspired to create, the conditions under which beings might be born into that world, and what kind of beings they would be when rebornthere. In the versions of the sutra widely known in China, Vietnam, Korea and Japan, Dharmakāra's eighteenth vow was that any being in any universe desiring to be born into Amitābha's pure land (Chinese: 净土; pinyin: jìngtŭ; Japanese pronunciation: jōdo; Korean: 정토; romaja: jeongto; Vietnamese: tịnh độ) and calling upon his name even as few as ten times will be guaranteed rebirth there. His nineteenth vow promises that he, together with his bodhisattvas and other blessed Buddhists, will appear before those who call upon him at the moment of death. This openness and acceptance of all kinds of people has made belief in pure lands one of the major influences in Mahāyāna Buddhism. Pure Land Buddhism seems to have first become popular in Gandhara, from where it spread to Central Asia and China.The sutra goes on to explain that Amitābha, after accumulating great merit over countless lives, finally achieved buddhahood and is still residing in his land of Sukhāvatī, whose many virtues and joys are described. 阿弥陀如来（あみだにょらい）は、大乗仏教の如来の一つである。梵名はアミターバ（अमिताभ, Amitābha）、あるいはアミターユス （अमितायुस्, Amitāyus）といい、それを阿弥陀と音写する。阿弥陀仏（阿弥陀佛）ともいい、また略して弥陀仏ともいう。梵名のアミターバは「量（はかり）しれない光を持つ者」[1]、アミターユスは「量りしれない寿命を持つ者」[1]の意味で[2]、これを漢訳して・無量光仏、無量寿仏ともいう。西方にある極楽浄土という仏国土（浄土）を持つ（東方は薬師如来）。「浄土三部経」の内、『無量寿経』と『阿弥陀経』の成立時期については、無量寿経の成立時期と編纂者を参照。
- other names - amida nyorai
- [goddard surangama sutra] maha-sthama-prapta, prince of the lord's dharma, recalled that in a past kalpa long ago, there appeared in this world a buddha called amitabha-prabhasa buddha, whose buddha-land was in the eastern heaveans. In that kalpa there were 12 tathagatas followed each other in close succession, the last one being called buddha chandra-surya-gomin. Whoever recites the name of amitabha buddha (namo-amitabha-buddhaya), whether in the present time, or in future time, will surely see the buddha amitabha and never become separated from him.
Yamāntaka (Sanskrit: यमान्तक Yamāntaka or VajrabhairavaTibetan: གཤིན་རྗེ་གཤེད་, རྡོ་རྗེ་འཇིགས་བྱེད།, Wylie: gshin rje gshed; rdo rje 'jigs byed; Korean: 대위덕명왕 DaeWiDeokMyeongWang; Japanese: 大威徳明王Daitokumyōō; Chinese: 大威德金剛; pinyin: Dà Wēidé Jīngāng; Mongolian: Эрлэгийн Жаргагчи Erlig-jin Jarghagchi) is the "lord of death" deity of Vajrayana Buddhism. Sometimes he is conceptualized as "conqueror of death". He belongs of the Anuttarayoga Tantra class popular deity within the Gelug school of Tibetan Buddhism.
Samantabhadra (Sanskrit, "Universal Worthy") is a bodhisattva in Mahayana Buddhismassociated with practice and meditation. Together with Gautama Buddha and his fellow bodhisattva Mañjuśrī, he forms the Shakyamuni trinity in Buddhism. He is the patron of the Lotus Sutra and, according to the Avatamsaka Sutra, made the ten great vows which are the basis of a bodhisattva. In Chinese Buddhism, Samantabhadra is known as Puxian and is associated with action, whereas Mañjuśrī is associated with prajñā (transcendent wisdom). In Japan, this bodhisattva is often venerated by the Tendai and in Shingon Buddhism, and as the protector of the Lotus Sutra by Nichiren Buddhism. In the Nyingma school of Tibetan Buddhism, Samantabhadra is also the name of the Adi-Buddha – in indivisible Yab-Yum with his consort, Samantabhadrī.
普賢菩薩（梵語：समन्तभद्र Samantabhadra），曾譯遍吉菩薩，音譯為三曼多跋陀羅，漢傳佛教四大菩薩之一。是象徵理德、行德的菩薩，同文殊菩薩的智德、正德相對應，是娑婆世界釋迦牟尼佛的右、左脇侍，被稱為「華嚴三聖」。
- Mount Emei is one of the Four Sacred Buddhist Mountains of China, and is traditionally regarded as the bodhimaṇḍa, or place of enlightenment, of the bodhisattvaSamantabhadra. There is a massive statue of Samantabhadra at the summit of Mount Emei.
- most of her statues showed her standing above an elephants/some elephants
Padmasambhava (lit. "Lotus-Born"), also known as Guru Rinpoche, was an 8th-century Buddhist master from the Indian subcontinent. Although there was a historical Padmasambhava, little is known of him apart from helping the construction of the first Buddhist monastery in Tibet at Samye, at the behest of Trisong Detsen,[1] and shortly thereafter leaving Tibet due to court intrigues.蓮花生（梵文：पद्मसम्भव Padmasambhava；藏文：པདྨ་འབྱུང་གནས།，藏語拼音：Bämajungnä，威利：pad+ma-'byung-gnas (EWTS)，生卒年不詳），或譯蓮華生大士。八世紀印度那爛陀寺僧人及雲遊僧，後應寂護論師與藏王赤松德贊禮請入藏創立僧團，後人尊稱為蓮師。
Bhaiṣajyaguru (Sanskrit: भैषज्यगुरु, 藥師佛, Japanese: 薬師仏, Korean: 약사불, Standard Tibetan: སངས་རྒྱས་སྨན་བླ), formally Bhaiṣajya-guru-vaiḍūrya-prabhā-rāja ("King of Medicine Master and Lapis Lazuli Light"; 藥師琉璃光(王)如來, Japanese: 薬師瑠璃光如来, Korean: 약사유리광여래), is the Buddha of healing and medicine in Mahāyāna Buddhism. Commonly referred to as the "Medicine Buddha", he is described as a doctor who cures dukkha (suffering) using the medicine of his teachings. Bhaiṣajyaguru's original name and title was rāja (King), but Xuanzang translated it as Tathāgata (Buddha). Subsequent translations and commentaries followed Xuanzang in describing him as a Buddha. The image of Bhaiṣajyaguru is usually expressed with a canonical Buddha-like form holding a gallipot and, in some versions, possessing blue skin. Though also considered to be a guardian of the East, in most cases Akshobhya is given that role. As an exceptional case, the honzon of "Kōya-san Kongōbu-ji" was changed from Akshobhya to Bhaiṣajyaguru.
- japan
尊勝菩薩或尊胜佛母，佛教大菩薩（梵文转写：Uṣṇīṣa-vijayā，意为“顶首-尊胜”；藏文: གཙུག་གཏོར་རྣམ་རྒྱལ་མ།, 威利转写: gtsug tor rnam rgyal ma；蒙古文: Бизьяа, Намжилмаа, Жүгдэрнамжилмаа），全稱如來頂髻尊勝佛母或佛頂尊勝佛母，又半音译作烏瑟膩沙尊勝佛母，密號除魔金剛[1]。 Uṣṇīṣavijayā ("Victorious One with Ushnisha"; Tibetan: གཙུག་གཏོར་རྣམ་རྒྱལ་མ།, Wylie: gtsug tor rnam rgyal ma, THL: Tsuktor Namgyelma; Mongolian: Бизьяа, Намжилмаа, Жүгдэрнамжилмаа, "Crested Ultimate Tara"; Chinese: 佛頂尊勝佛母) is a buddha of longevity in Buddhism. She wears an image of Vairocana in her headdress. With Amitayus and Sitatara, she constitutes the three Buddhas of long life. She is one of the more well-known Buddhist divinities in Nepal, Tibet, and Mongolia. Since 1571 Namgyälma has been the namesake for Namgyal Monastery – the personal monastery of all the Dalai Lamas since its establishment by the Third Dalai Lama, Gyalwa Sonam Gyatso – Namgyälma is a female yidam and long-life deity of the Kriya Tantra class in Tibetan Buddhism. She is typically depicted as being white in colour, seated, and has eight arms, holding various symbolic implements in each of her hands.The Uṣṇīṣa Vijaya Dhāraṇī Sūtra is the Mantra of Usnisavijaya, a very important Dharani in Chinese Buddhism such that a Chinese Emperor (唐代宗 776 AD) and a Japanese Emperor (清和天皇 860 AD ) had both enforced all Buddhist monasteries within their countries to facilitate its practice, after it had been believed to have brought rain to end two events of droughts in history.
Ānanda (5th–4th centuries BCE) was the primary attendant of the Buddha and one of his ten principal disciples. Among the Buddha's many disciples, Ānanda stood out for having the best memory. Most of the texts of the early Buddhist Sutta-Piṭaka (Pāli; Sanskrit: Sūtra-Piṭaka) are attributed to his recollection of the Buddha's teachings during the First Buddhist Council. For that reason, he is known as the Treasurer of the Dhamma, with Dhamma (Sanskrit: Dharma) referring to the Buddha's teaching. In Early Buddhist Texts, Ānanda is the first cousin of the Buddha. Although the early texts do not agree on many parts of Ananda's early life, they do agree that Ānanda is ordained as a monk and that Puṇṇa Mantāniputta (Sanskrit: Pūrṇa Maitrāyaṇīputra) becomes his teacher. Twenty years in the Buddha's ministry, Ānanda becomes the attendant of the Buddha, when the Buddha selects him for this task. Ānanda performs his duties with great devotion and care, and acts as an intermediary between the Buddha and the laypeople, as well as the saṅgha (Sanskrit: saṃgha, lit. 'monastic community'). He accompanies the Buddha for the rest of his life, acting not only as an assistant, but also a secretary and a mouthpiece.阿難（IAST：Ānanda，天城文：आनन्द，注音：ㄛ ㄋㄢˊ），又稱阿難陀，迦毘羅衛人，梵語「阿難」，譯曰「喜慶」和「歡喜」又云「無染」。生於佛成道日，淨飯王[2]既聞太子成佛，又聞宮中誕子，更增歡喜，於是說：「今日大吉，是歡喜日。」而命名為「阿難」。另外《大乘無量壽經解》曰：「又尊者隨佛入天宮龍宮，心無樂著，故名無染。」出家之後，釋迦牟尼佛曾經帶他到天宮去看過，欲界天，也到龍宮去看過，大龍菩薩的住處，無論是在龍宮、是在天宮，他都沒有染污，心地清淨，所以這個名號也有無染的意思。
- [from baidu] 阿难是王舍城（Rāja-g?ha）人，佛陀的堂弟，提婆达多的弟弟。他非常虔诚地追随佛陀。公元前513年佛陀五十三岁时，十九岁的阿难，因为年轻，记忆力强，在竹林精舍正式被选为佛陀的侍者。阿难侍奉佛陀二十七年，跟著佛陀到各地传道。
白傘蓋仏頂 Sitātapatrā (Sanskrit: "White Parasol",) is a protector against supernatural danger. She is venerated in both the Mahayana and Vajrayana traditions. She is also known as Uṣṇīṣa Sitātapatrā. It is believed that Sitātapatrā is a powerful independent deity emanated by Gautama Buddha from his uṣṇīṣa. Whoever practices her mantra will be reborn in Amitābha's pure land of Sukhāvatī as well as gaining protection against supernatural danger and witchcraft.
Cundī (Wylie: skul byed ma) is a minor female deity in Vajrayana.
Cundī appears with eighteen arms on a lotus and is referred to as "Goddess of the Seventy Million [Buddhas]".While Cundi is less well known in Tibetan Buddhism, she is revered in Tangmi or East Asian esoteric Buddhism. In China, she is known as Zhǔntí Púsà ( 準提菩薩, "Cundi Bodhisattva") or Zhǔntí Fómǔ (準提佛母, "Cundi Buddha-Mother"), "Chunje" in Korean, while in Japan she is known as Juntei Kannon (准胝観音 Cundi Avalokiteśvara). In late imperial China, early traditions of Tangmi were still thriving in Buddhist communities.
本尊Yidam is a type of deity associated with tantric or Vajrayana Buddhism said to be manifestations of Buddhahood or enlightened mind. During personal meditation (sādhana) practice, the yogi identifies their own form, attributes and mind with those of a yidam for the purpose of transformation.[1] Yidam is sometimes translated by the terms "meditational deity" or "tutelary deity". Examples of yidams include the meditation deities Chakrasamvara, Kalachakra, Hevajra, Yamantaka, and Vajrayogini, all of whom have a distinctive iconography, mandala, mantra, rites of invocation and practice. In Vajrayana, the yidam is one of the three roots of the "inner" refuge formula and is also the key element of Deity yoga since the 'deity' in the yoga is the yidam.Yidam is said to be a contraction of Tib. yid-kyi-dam-tshig, meaning "samaya of mind"- in other words, the state of being indestructibly bonded with the inherently pure and liberated nature of mind. The Sanskrit word iṣṭadevatā or iṣṭadevaḥ a compound of iṣṭa (desired, liked, reverenced) + devatā (a deity or divine being) is a term associated with yidam in many popular books on Buddhist Tantra but has not been attested in any Buddhist tantric text in Sanskrit.
Budai, Hotei or Pu-Tai ( 布袋; Japanese: 布袋, translit. Hotei; Vietnamese: Bố Đại) is a semi-historical monk as well as deity who was introduced into the Zen Buddhist pantheon. He allegedly lived around the 10th century in the Wuyue kingdom. His name literally means "Cloth Sack",[3] and refers to the bag that he is conventionally depicted as carrying as he wanders aimlessly. His jolly nature, humorous personality, and eccentric lifestyle distinguishes him from most Buddhist masters or figures. He is almost always shown smiling or laughing, hence his nickname in Chinese, the "Laughing Buddha" (笑佛). The main textual evidence pointing to Budai resides in a collection of Zen Buddhist monks’ biographies known as the "Ching te chuan teng lu", also known as The Transmission of the Lamp.Budai has origins centered around cult worship and local legend. He is traditionally depicted as a fat, bald monk wearing a simple robe. He carries his few possessions in a cloth sack, being poor but content.[5] He would excitingly entertain the adoring children that followed him and was known for patting his large belly happily. His figure appears throughout Chinese culture as a representation of both contentment and abundance. Budai attracted the townspeople around him as he was able to predict people’s fortunes and even weather patterns.[4] The wandering monk was often inclined to sleep anywhere he came to, even outside, for his mystical powers could ward off the bitter colds of snow and his body was left unaffected. A recovered death note dated to 916 A.D., which the monk himself wrote, claims that he is an incarnation of the Maitreya, The Buddha of the Future.
- note that a figure of him attributed to the metaale pot factory, under patronage of lambertus van enhoom (active between 1691-1724) showed that he is black
天龍八部（梵語：Aṣṭasenā；標準藏語：lha srin sde brgyad），是佛教概念，指佛教護法神隊伍中以天、龍為首的八種神話種族，包含天眾(deva)、龍眾(naga)、夜叉(yaksa)、乾闥婆(gandharva)、阿修羅(asura)、迦樓羅(garuda)、緊那羅(kimnara)、摩睺羅迦(mahoraga)。因八部以「天眾」和「龍眾」為首，故稱「天龍八部」[1]，又稱龍神八部、八部鬼神、八部眾、八部神將、天龍八將等。金庸曾以此為名，寫成小說《天龍八部》 。八部衆（はちぶしゅう）または天龍八部衆（てんりゅうはちぶしゅう）は、仏法を守護する8神。仏教が流布する以前の古代インドの鬼神、戦闘神、音楽神、動物神などが仏教に帰依し、護法善神となったものである。十大弟子と共に釈迦如来の眷属を務める。八部衆とは8つの種族という意味である。これにはいくつかの説がある。通常に用いられるのは『舎利弗問経』を基本に、『法華経』や『金光明最勝王経』などの説により、天衆、龍衆、夜叉衆、乾闥婆衆、阿修羅衆、迦楼羅衆、緊那羅衆、摩睺羅伽衆の8つを指す。ただし、奈良・興福寺の著名な八部衆像の各像の名称は上述のものと異なり、寺伝では五部浄、沙羯羅（しゃがら）、鳩槃荼（くばんだ）、乾闥婆、阿修羅、迦楼羅、緊那羅、畢婆迦羅（ひばから）と呼ばれている。なお、四天王に仕える八部鬼衆は、これらの八部衆と名称も類似し一部重複するので間違われやすいが基本的に異なる。ちなみに八部鬼衆は、乾闥婆・毘舎闍・鳩槃荼・薜茘多・那伽（龍）・富單那・夜叉・羅刹の名を挙げる。法華経の序品（じょぼん）には、聴衆として比丘、比丘尼、優婆塞、優婆夷（出家在家の男女）などの「人」のほかに、この八部衆を「非人」として名が連ねられている。
The Four Heavenly Kings are four Buddhist gods, each of whom watches over one cardinal direction of the world. In Chinese mythology, they are known collectively as the "Fēng Tiáo Yǔ Shùn" (風調雨順) or "Sì Dà Tiānwáng" (四大天王; literally: "Four Great Heavenly Kings"). In the ancient language Sanskrit they are called the "Chaturmahārāja" (चतुर्महाराज), or "Chaturmahārājikādeva": "Four Great Heavenly Kings". The Hall of the Heavenly Kings is a standard component of Chinese Buddhist temples.四天王（してんのう[注釈 1]、サンスクリット語：चतुर्महाराज caturmahārāja[要出典]）は、仏教の世界観における須弥山の中腹にある四天王天の四方に住んで、仏教を守護する四つの神（東方の持国天、南方の増長天、西方の広目天、北方の多聞天）のこと。四大王（しだいおう）ともいう[2]。
- Vaiśravaṇa (Sanskrit) or Vessavaṇa (Pali; Tibetan: རྣམ་ཐོས་སྲས་, Lhasa dialect IPA: Namtösé, simplified Chinese: 多闻天王; traditional Chinese: 多聞天王; pinyin: Duōwén Tiānwáng, Bishamonten (毘沙門天)), is the name of one of the Four Heavenly Kings, and is considered an important figure in Japanese Buddhism.
The Sixteen Arhats (Japanese: 十六羅漢, Jūroku Rakan; Tibetan: གནས་བརྟན་བཅུ་དྲུག, "Neten Chudrug") are a group of legendary Arhats in Buddhism. The grouping of sixteen Arhats was brought to China, and later to Tibet, from India. In China, an expanded group of Eighteen Arhats became more popular, but worship of the sixteen Arhats continues to the present day in Japan and Tibet. In Japan sixteen Arhats are particularly popular in Zen Buddhism, where they are treated as examples of behaviour.[1] In Tibet, the sixteen Arhats, also known as sixteen sthaviras ('elders') are the subject of a liturgical practice associated with the festival of the Buddha's birth,[2] composed by the Kashmiri teacher Shakyahribhadra (1127-1225).[3] They are also well represented in Tibetan art.十六羅漢（或稱十六阿羅漢、十六尊者）是釋迦牟尼的得道弟子。十六羅漢的名字早有佛經所載。後來十六羅漢傳入中國後，約於唐末至五代十國時期演變為十八羅漢。Les seize arhats sont :
赫鲁嘎（梵文 Heruka，藏文：ཁྲག་འཐུང་，威利：khrag 'thung），又译为黑鲁嘎、嘿噜嘎、黑茹迦等，藏传佛教信奉的大力金刚神，无上瑜伽部信仰的本尊之一，属于忿怒尊，汉传佛教称为明王。藏传佛教认为，他由佛陀的法身变化所成，称它为“密续佛陀”。 Heruka (Sanskrit; Wylie: khrag 'thung), is the name of a category of wrathful deities, enlightened beings in Vajrayana Buddhism that adopt a fierce countenance to benefit sentient beings. In East Asia, these are called Wisdom Kings. Herukas represent the embodiment of indivisible bliss and emptiness. They appear as Iṣṭha-devatā (Wylie: yi dam) or meditational deities for tantric sādhanā, usually placed in a mandala and often appearing in Yab-Yum.- The Cakrasaṃvara Tantra (Sanskrit: चक्रसंवर तन्त्र) or Khorlo Déchok (Tibetan: འཁོར་ལོ་བདེ་མཆོག, Wylie: 'khor lo bde mchog) is considered to be of the mother class of the Anuttarayoga Tantra in Vajrayana Buddhism. It is also called the Discourse of Sri Heruka (sriherukabhidhana) and the Samvara Light (Laghusamvara). David B. Gray dates this tantra to the late eight or early ninth century.The Cakrasamvara Tantra is mostly dedicated to describing rituals and meditations which produce either mundane siddhis (accomplishment) such as flight and the supramundane siddhi of awakening. These are achieved through deity yoga (visualizing oneself as the deity) and the use of mantras.胜乐金刚又称上乐金刚，（梵文名 Cakrasamvara，藏文名为“阔洛登巧”，蒙古语称“德穆钦格”），是藏传佛教无上瑜伽部智慧母续的本尊，是诸佛身语意三密加持的坛城本尊，总摄一切如来本尊坛城空行勇父，是故称为总摄轮，行者仅仅诚心念诵其真言也能无余去除疾病违缘、消除非时横死一切灾难，并得到空行勇父的守护顾视，轻易成就四事业，消除怨敌和除灭邪障魔鬼。胜乐金刚是赫鲁嘎明王的一种，也是藏传佛教无上瑜伽修法中尊奉的本尊之一。
Vimalakīrti (Sanskrit: विमल vimala "stainless, undefiled" + कीर्ति kīrti "fame, glory, reputation") is the central figure in the Vimalakirti Sutra,[1] which presents him as the ideal Mahayana Buddhist upāsaka ("lay practitioner")[2] and a contemporary of Gautama Buddha (6th to 5th century BCE).[1] There is no mention of him in Buddhist texts until after Nāgārjuna (1st century BCE to 2nd century CE) revived Mahayana Buddhism in India.維摩詰菩薩（梵語：Vimala-kīrti，音譯為維摩詰、毗摩罗诘，意譯為净名、无垢稱[1]，也稱維摩詰居士、簡稱維摩居士），是釋迦牟尼佛時代的佛教修行者。他並未出家，而以在家居士的形象積極行善、修道，是佛教在家眾的典範。他也是《維摩詰经》的主角人物。唐代僧徒講經，有維摩詰變文傳世。其文生動有趣，為俗文學之佳作。佛經中也提到他是金栗如來的應化身[2]。 維摩詰居士住在印度恆河北面的毗舍離城。其妻名喚无垢（另說「無垢」只是「净名」的另外個意譯方式[4]），姿色絕倫。並育一雙儿女，子名善思，女名月上女。其妻及子、女皆深悟佛法。 南朝的謝靈運、昭明太子及唐朝大詩人王維、李白等，都曾經以維摩詰居士為尊崇或布施的對象。尤其是王維的名與字，其典故即出自維摩詰居士。
- china
******In Tibetan Buddhism Beg-tse (Beg tse; Baik-tse) or Jamsaran (Wylie: beg tse chen lcam sring "the Great Coat of Mail", a loanword from Mongolian begder "coat of mail") is a dharmapala and the lord of war, in origin a pre-Buddhist war god of the Mongols.Begtse has red skin and orange-red hair, two arms (as opposed to other Mahākālas, who have four or six), three blood-shot eyes and is wielding a sword in his right hand. He also holds a human heart in his right hand. In the stock of his right arm, he holds a bow and arrow and a halberd with bannet. He wears a chainmail shirt, which gave rise to his name, Jamsaran. He wears a Mongolian helmet with a crown of five skulls and four banners in the back. He is also accompianed by his consort, Rikpay Lhamo, and his main general, Laihansorgodog. They are surrounded by Jamsaran's satellites, the twenty-nine butchers.Jamsaran is represented in Mongolian, and to a lesser extent Tibetan, Cham dance.
10 kings of hell
- The practice of painting the 10 kings of hell developed in China during the Tang dynasty (618-907) and this practice was subsequently adopted in Korea and perfected during the Goryeo Kingdom (918-1392).http://m.koreaherald.com/view.php?ud=20191224000668
monk
- [encyclopedia of buddhism by robert e buswell published by thomson gale] english word monk derives from latin monachus, originally referring to a religious hermit. Types: (1) ascetics - devotes himself to physical austerities (2) scholars (3) administrators (4) eccentrics and degenerates
In Theravada Buddhism, the Patimokkha is the basic code of monastic discipline, consisting of 227 rules for fully ordained monks (bhikkhus) and 311 for nuns (bhikkhunis). It is contained in the Suttavibhanga, a division of the Vinaya Pitaka.The four parajikas (defeats) are rules entailing expulsion from the sangha for life. If a monk breaks any one of the rules he is automatically "defeated" in the holy life and falls from monkhood immediately. He is not allowed to become a monk again in his lifetime. 波羅提木叉（梵語：प्रतिमोक्ष，转写：prātimokṣa；巴利語: Pātimokkha），佛教術語，又作波羅底木叉、般喇底木叉等。意譯為隨順解脫、處處解脫、別別解脫、別解脫、最勝、無等學、護解脫。為佛教出家眾所應遵守的戒律，是學處中最重要的核心規定，所有僧團成員都應遵守。後世僧團將波羅提木叉的內容收集一處，就形成《波羅提木叉經》，又稱《戒經》，是律藏的核心。
mandala
- used in ceremonies to initiate people to higher levels of spiritual power.
- means circle, but in buddhism the word came to mean a diagram with pictures or statues of gods in specific positions. The diagrams are a combination of shapes including squares and triangles. They can be painted on flat surfaces or drawnnon the groubd with colored powder, though in their original form they may have been three dimensional structures.
- mahavairocana scripture gives direction for drawing matrix world mandalas on the ground with colored powder for usd in a ritual initiating pupils of religious masters into higher levels of instruction. The mandala centers on three deities represented by sakyamuni, the lotus, and the vajra (originally meant thunderbolt and was weapon of indra, later mean diamond as well, it continued to be symbolised by a spear-like object with one, three or five prongs).
- tantras contain practical instructions on how to accomplish a specific task. They evolved in india from popular beliefs in magic and spells that are even older than buddhism. Yogic exercises began to appear in some mahayana sects by the 4thc. Sumatran inscriptions from late 7th c already refer to siddhayatra or pilgrimages to sacred spots to perform rituals aimed at obtaining success. By the end of 9th c the vajrayana or way of the thunderbolt which promised quick liberation through tantric practices had become very popular in java.
- as more tantras were compiled, teachers divided them into four categories. The lower two levels were for people who needed statues of deities since they could not visualize them unaided. A master allocated a specific deity to such people - gentle deities for the weak; violent and even demonic ones for stronger personalities. The third and fourth levels were meant for people who no longer needed icons to envision the deities.
A dharani (Devanagari: धारणी, IAST: dhāraṇī) is a Buddhist chant, mnemonic code, incantation, or recitation, usually a mantra consisting of Sanskrit or Pali phrases. Believed to be protective and with powers to generate merit for the Buddhist devotee, they constitute a major part of historic Buddhist literature.[1][2][3] These chants have roots in Vedic Sanskrit literature,[4] and many are written in Sanskrit scripts such as the Siddham[5] as well as transliterated into Chinese, Korean, Japanese and other regional scripts.陀羅尼（梵語天城文：धारणी，dhāraṇī），意譯為「真言」、「總持」、「持明」、「咒語」、「密語」。主要以梵文字母及句子構成。佛教用语，源自古印度语，汉译后经常出现于佛教经典中。佛教徒持誦真言往往是七次或七的倍數次，如四十九次、七十七次等，在印度，最早的真言是婆羅門祭拜時的吠陀贊歌。
Tara (Sanskrit: तारा, tārā; Tib. སྒྲོལ་མ, Dölma), Ārya Tārā, or White Tara, also known as Jetsun Dölma (Tibetan language: rje btsun sgrol ma) in Tibetan Buddhism, is an important figure in Buddhism. She appears as a female bodhisattva in Mahayana Buddhism, and as a female Buddha in Vajrayana Buddhism. She is known as the "mother of liberation", and represents the virtues of success in work and achievements. She is known as Tara Bosatsu (多羅菩薩) in Japan, and occasionally as Duōluó Púsà (多羅菩薩) in Chinese Buddhism. Tārā is a meditation deity worshiped by practitioners of the Tibetan branch of Vajrayana Buddhism to develop certain inner qualities and to understand outer, inner and secret teachings such as karuṇā (compassion), mettā (loving-kindness), and shunyata (emptiness). Tārā may more properly be understood as different aspects of the same quality, as bodhisattvas are often considered metaphorsfor Buddhist virtues. There is also recognition in some schools of Buddhism of twenty-one Tārās. A practice text entitled Praises to the Twenty-One Taras, is the most important text on Tara in Tibetan Buddhism. Another key text is the Tantra Which is the Source for All the Functions of Tara, Mother of All the Tathagatas. The main Tārā mantra is the same for Buddhists and Hindus alike: oṃ tāre tuttāre ture svāhā. It is pronounced by Tibetans and Buddhists who follow the Tibetan traditions as oṃ tāre tu tāre ture soha. The literal translation would be “Oṃ O Tārā, I pray O Tārā, O Swift One, So Be It!.”
Tathāgata (Sanskrit: [tɐˈtʰaːɡɐtɐ]) is a Pali and Sanskrit word; Gautama Buddha uses it when referring to himself in the Pāli Canon. The term is often thought to mean either "one who has thus gone" (tathā-gata) or "one who has thus come" (tathā-āgata). This is interpreted as signifying that the Tathāgata is beyond all coming and going – beyond all transitory phenomena. There are, however, other interpretations and the precise original meaning of the word is not certain.The Buddha is quoted on numerous occasions in the Pali Canon as referring to himself as the Tathāgata instead of using the pronouns me, I or myself. This may be meant to emphasize by implication that the teaching is uttered by one who has transcended the human condition, one beyond the otherwise endless cycle of rebirth and death, i.e. beyond dukkha.
如来（梵语：Tathāgata），音譯為多陀阿伽陀，佛的十大稱號之一。tatha意思是“如”，意思為如同或不變。agata意思是“來”。如来即“如同來了”或“不來不去”之義。《金剛經》中解釋爲“无所从来，亦无所去，故名如來”；也有解释作“如诸佛而来，故名如来”。- [goddard] it was mentioned in diamond sutra that "at the remote period of 500 years after the nirvana of the tathagata"
In Vajrayana Buddhism, the Five Tathāgatas(pañcatathāgata) or Five Wisdom Tathāgatas (Chinese: 五智如来; pinyin: Wǔzhì Rúlái), the Five Great Buddhas and the Five Jinas (Sanskrit for "conqueror" or "victor"), are emanations and representations of the five qualities of the Adi-Buddha or "first Buddha" Vairocana or Vajradhara, which is associated with Dharmakaya. They are also sometimes called the "dhyani-buddhas", a term first recorded in English by the British Resident in Nepal, Brian Hodgson, in the early 19th century, and is unattested in any surviving traditional primary sources. These five Buddhas are a common subject of Vajrayana mandalas. These five Buddhas feature prominently in various Buddhist Tantras and are the primary object of realization and meditation in Shingon Buddhism, a school of Vajarayana Buddhism founded in Japan by Kūkai. When these Buddhas are represented in mandalas, they may not always have the same colour or be related to the same directions. In particular, Akshobhya and Vairocana may be switched. When represented in a Vairocana mandala, the Buddhas are arranged like this:
五智如来（ごちにょらい）は、五大如来ともいい、密教で5つの知恵（法界体性智、大円鏡智、平等性智、妙観察智、成所作智）を5体の如来にあてはめたもの。金剛界五仏のことである。 作例としては、東寺（教王護国寺）講堂、京都・安祥寺の像が著名である。Ratnasambhava (Lit. "Jewel-Born") is one of the Five Dhyani Buddhas (or "Five Meditation Buddhas") of Vajrayana or Tantric Buddhism. Ratnasambhava's mandalas and mantras focus on developing equanimity and equality and, in Vajrayana Buddhist thought is associated with the attempt to destroy greed and pride. His consort is Mamaki and his mount is a horse or a pair of lions. His wrathful manifestation is Gundari. Often included in his retinue is the worldly dharmapāla Jambhala.He is usually coloured yellow or gold. He is associated with the element earth, the heavenly quarter of the southand the season of spring. His cardinal direction is the south. His Buddha field is known as Śrimat. In the Bardo Thodol, he is depicted in union with Mamaki and attended by the male bodhisattvas Akasagarbha and Samantabhadra and the female bodhisattvas Mala and Dhupa. In Tibet, Vaiśravaṇa, also known as Jambhala and Kubera, is considered a worldly dharmapāla, and is often depicted as a member of the retinue of Ratnasambhava.
- The five Jambhalas are the manifestations of the compassion of Buddha and Bodhisattvas to guide sentient beings along the path to enlightenment. They have the essence of generosity and represent the activities of increasing benefit. Their aspirations are to help the poor and those suffering from ill-fortune.
Amitābha (Sanskrit pronunciation: [əmiˈt̪aːbʱə]), also known as Amida or Amitāyus, is a celestial buddha according to the scriptures of Mahāyāna Buddhism. Amitābha is the principal buddha in Pure Land Buddhism, a branch of East Asian Buddhism. In Vajrayana Buddhism, Amitābha is known for his longevity attribute, magnetising red fire element, the aggregate of discernment, pure perception and the deep awareness of emptiness of phenomena. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a bodhisattva named Dharmakāra. Amitābha means "Infinite Light", and Amitāyus means "Infinite Life" so Amitābha is also called "The Buddha of Immeasurable Light and Life". According to the Larger Sūtra of Immeasurable Life, Amitābha was, in very ancient times and possibly in another system of worlds, a monk named Dharmakāra. In some versions of the sūtra, Dharmakāra is described as a former king who, having come into contact with Buddhist teachings through the buddha Lokeśvararāja, renounced his throne. He then resolved to become a buddha and so to come into possession of a buddhakṣetra ("buddha-field", a realm existing in the primordial universe outside of ordinary reality, produced by a buddha's merit) possessed of many perfections. These resolutions were expressed in his forty-eight vows, which set out the type of buddha-field Dharmakāra aspired to create, the conditions under which beings might be born into that world, and what kind of beings they would be when rebornthere. In the versions of the sutra widely known in China, Vietnam, Korea and Japan, Dharmakāra's eighteenth vow was that any being in any universe desiring to be born into Amitābha's pure land (Chinese: 净土; pinyin: jìngtŭ; Japanese pronunciation: jōdo; Korean: 정토; romaja: jeongto; Vietnamese: tịnh độ) and calling upon his name even as few as ten times will be guaranteed rebirth there. His nineteenth vow promises that he, together with his bodhisattvas and other blessed Buddhists, will appear before those who call upon him at the moment of death. This openness and acceptance of all kinds of people has made belief in pure lands one of the major influences in Mahāyāna Buddhism. Pure Land Buddhism seems to have first become popular in Gandhara, from where it spread to Central Asia and China.The sutra goes on to explain that Amitābha, after accumulating great merit over countless lives, finally achieved buddhahood and is still residing in his land of Sukhāvatī, whose many virtues and joys are described. 阿弥陀如来（あみだにょらい）は、大乗仏教の如来の一つである。梵名はアミターバ（अमिताभ, Amitābha）、あるいはアミターユス （अमितायुस्, Amitāyus）といい、それを阿弥陀と音写する。阿弥陀仏（阿弥陀佛）ともいい、また略して弥陀仏ともいう。梵名のアミターバは「量（はかり）しれない光を持つ者」[1]、アミターユスは「量りしれない寿命を持つ者」[1]の意味で[2]、これを漢訳して・無量光仏、無量寿仏ともいう。西方にある極楽浄土という仏国土（浄土）を持つ（東方は薬師如来）。「浄土三部経」の内、『無量寿経』と『阿弥陀経』の成立時期については、無量寿経の成立時期と編纂者を参照。
- other names - amida nyorai
- [goddard surangama sutra] maha-sthama-prapta, prince of the lord's dharma, recalled that in a past kalpa long ago, there appeared in this world a buddha called amitabha-prabhasa buddha, whose buddha-land was in the eastern heaveans. In that kalpa there were 12 tathagatas followed each other in close succession, the last one being called buddha chandra-surya-gomin. Whoever recites the name of amitabha buddha (namo-amitabha-buddhaya), whether in the present time, or in future time, will surely see the buddha amitabha and never become separated from him.
Dīpankara (Sanskrit and Pali Dīpaṃkara, "Lamp bearer") is one of the Buddhas of the past. He is said to have lived on Earth one hundred thousand aeons ago. According to some Buddhist traditions, Dīpankara was a Buddha who reached enlightenment eons prior to Gautama Buddha, the historical Buddha. Generally, Buddhists believe that there has been a succession of many Buddhas in the distant past and that many more will appear in the future; Dīpankara, then, would be one of numerous previous Buddhas, while Gautama was the most recent, and Maitreya will be the next Buddha in the future. Chinese Buddhism tends to honor Dīpankara as one of many Buddhas of the past. Dīpankara, Gautama, and Maitreya are "the Buddhas of Three Times" in Yiguandao.燃燈仏（ねんとうぶつ）は、釈迦が前世で儒童梵士（じゅどうぼんし）と呼ばれ修行していたとき、未来において、悟りを開き釈迦仏となるであろうと予言（これを授記という）した仏である。燃燈の原名はディーパンカラ（Dipankara）で、提和竭羅（だいわがつら）と音写し、定光仏、錠光仏などとも漢訳される。灯火を輝かす者という意味があり、肩に炎をもつ独特な仏である。燃灯佛（Dīpaṃkara），意为“锭光”，出生時周圍一切光明故得名，佛教中纵三世佛之过去佛，为释迦牟尼佛之前的佛，地位极尊，而来世佛则为“弥勒佛”。因燃灯佛出生时身边一切光明如灯，故称为燃灯佛，又名定光如来、锭光佛、普光佛，或加古字作燃燈古佛等。
Yamāntaka (Sanskrit: यमान्तक Yamāntaka or VajrabhairavaTibetan: གཤིན་རྗེ་གཤེད་, རྡོ་རྗེ་འཇིགས་བྱེད།, Wylie: gshin rje gshed; rdo rje 'jigs byed; Korean: 대위덕명왕 DaeWiDeokMyeongWang; Japanese: 大威徳明王Daitokumyōō; Chinese: 大威德金剛; pinyin: Dà Wēidé Jīngāng; Mongolian: Эрлэгийн Жаргагчи Erlig-jin Jarghagchi) is the "lord of death" deity of Vajrayana Buddhism. Sometimes he is conceptualized as "conqueror of death". He belongs of the Anuttarayoga Tantra class popular deity within the Gelug school of Tibetan Buddhism.
Samantabhadra (Sanskrit, "Universal Worthy") is a bodhisattva in Mahayana Buddhismassociated with practice and meditation. Together with Gautama Buddha and his fellow bodhisattva Mañjuśrī, he forms the Shakyamuni trinity in Buddhism. He is the patron of the Lotus Sutra and, according to the Avatamsaka Sutra, made the ten great vows which are the basis of a bodhisattva. In Chinese Buddhism, Samantabhadra is known as Puxian and is associated with action, whereas Mañjuśrī is associated with prajñā (transcendent wisdom). In Japan, this bodhisattva is often venerated by the Tendai and in Shingon Buddhism, and as the protector of the Lotus Sutra by Nichiren Buddhism. In the Nyingma school of Tibetan Buddhism, Samantabhadra is also the name of the Adi-Buddha – in indivisible Yab-Yum with his consort, Samantabhadrī.
普賢菩薩（梵語：समन्तभद्र Samantabhadra），曾譯遍吉菩薩，音譯為三曼多跋陀羅，漢傳佛教四大菩薩之一。是象徵理德、行德的菩薩，同文殊菩薩的智德、正德相對應，是娑婆世界釋迦牟尼佛的右、左脇侍，被稱為「華嚴三聖」。
- Mount Emei is one of the Four Sacred Buddhist Mountains of China, and is traditionally regarded as the bodhimaṇḍa, or place of enlightenment, of the bodhisattvaSamantabhadra. There is a massive statue of Samantabhadra at the summit of Mount Emei.
- most of her statues showed her standing above an elephants/some elephants
Padmasambhava (lit. "Lotus-Born"), also known as Guru Rinpoche, was an 8th-century Buddhist master from the Indian subcontinent. Although there was a historical Padmasambhava, little is known of him apart from helping the construction of the first Buddhist monastery in Tibet at Samye, at the behest of Trisong Detsen,[1] and shortly thereafter leaving Tibet due to court intrigues.蓮花生（梵文：पद्मसम्भव Padmasambhava；藏文：པདྨ་འབྱུང་གནས།，藏語拼音：Bämajungnä，威利：pad+ma-'byung-gnas (EWTS)，生卒年不詳），或譯蓮華生大士。八世紀印度那爛陀寺僧人及雲遊僧，後應寂護論師與藏王赤松德贊禮請入藏創立僧團，後人尊稱為蓮師。
Bhaiṣajyaguru (Sanskrit: भैषज्यगुरु, 藥師佛, Japanese: 薬師仏, Korean: 약사불, Standard Tibetan: སངས་རྒྱས་སྨན་བླ), formally Bhaiṣajya-guru-vaiḍūrya-prabhā-rāja ("King of Medicine Master and Lapis Lazuli Light"; 藥師琉璃光(王)如來, Japanese: 薬師瑠璃光如来, Korean: 약사유리광여래), is the Buddha of healing and medicine in Mahāyāna Buddhism. Commonly referred to as the "Medicine Buddha", he is described as a doctor who cures dukkha (suffering) using the medicine of his teachings. Bhaiṣajyaguru's original name and title was rāja (King), but Xuanzang translated it as Tathāgata (Buddha). Subsequent translations and commentaries followed Xuanzang in describing him as a Buddha. The image of Bhaiṣajyaguru is usually expressed with a canonical Buddha-like form holding a gallipot and, in some versions, possessing blue skin. Though also considered to be a guardian of the East, in most cases Akshobhya is given that role. As an exceptional case, the honzon of "Kōya-san Kongōbu-ji" was changed from Akshobhya to Bhaiṣajyaguru.
- japan
- 江戸時代に初代将軍徳川家康が神格化されて神君と呼ばれるようになった。当時徳川将軍家のブレーンであった天海大僧正などの働きもあり、朝廷より徳川家康に「東照大権現」の神号が下され、天台宗系の山王一実神道によって日光東照宮に祭祀された。この東照権現信仰では薬師如来を本地とした。また、徳川家康は生母於大の方が鳳来寺（愛知県新城市）の本尊の薬師如来に祈願して誕生したと言われ、家康は薬師如来が人間界に現れたものとも言われる。
尊勝菩薩或尊胜佛母，佛教大菩薩（梵文转写：Uṣṇīṣa-vijayā，意为“顶首-尊胜”；藏文: གཙུག་གཏོར་རྣམ་རྒྱལ་མ།, 威利转写: gtsug tor rnam rgyal ma；蒙古文: Бизьяа, Намжилмаа, Жүгдэрнамжилмаа），全稱如來頂髻尊勝佛母或佛頂尊勝佛母，又半音译作烏瑟膩沙尊勝佛母，密號除魔金剛[1]。 Uṣṇīṣavijayā ("Victorious One with Ushnisha"; Tibetan: གཙུག་གཏོར་རྣམ་རྒྱལ་མ།, Wylie: gtsug tor rnam rgyal ma, THL: Tsuktor Namgyelma; Mongolian: Бизьяа, Намжилмаа, Жүгдэрнамжилмаа, "Crested Ultimate Tara"; Chinese: 佛頂尊勝佛母) is a buddha of longevity in Buddhism. She wears an image of Vairocana in her headdress. With Amitayus and Sitatara, she constitutes the three Buddhas of long life. She is one of the more well-known Buddhist divinities in Nepal, Tibet, and Mongolia. Since 1571 Namgyälma has been the namesake for Namgyal Monastery – the personal monastery of all the Dalai Lamas since its establishment by the Third Dalai Lama, Gyalwa Sonam Gyatso – Namgyälma is a female yidam and long-life deity of the Kriya Tantra class in Tibetan Buddhism. She is typically depicted as being white in colour, seated, and has eight arms, holding various symbolic implements in each of her hands.The Uṣṇīṣa Vijaya Dhāraṇī Sūtra is the Mantra of Usnisavijaya, a very important Dharani in Chinese Buddhism such that a Chinese Emperor (唐代宗 776 AD) and a Japanese Emperor (清和天皇 860 AD ) had both enforced all Buddhist monasteries within their countries to facilitate its practice, after it had been believed to have brought rain to end two events of droughts in history.
Ānanda (5th–4th centuries BCE) was the primary attendant of the Buddha and one of his ten principal disciples. Among the Buddha's many disciples, Ānanda stood out for having the best memory. Most of the texts of the early Buddhist Sutta-Piṭaka (Pāli; Sanskrit: Sūtra-Piṭaka) are attributed to his recollection of the Buddha's teachings during the First Buddhist Council. For that reason, he is known as the Treasurer of the Dhamma, with Dhamma (Sanskrit: Dharma) referring to the Buddha's teaching. In Early Buddhist Texts, Ānanda is the first cousin of the Buddha. Although the early texts do not agree on many parts of Ananda's early life, they do agree that Ānanda is ordained as a monk and that Puṇṇa Mantāniputta (Sanskrit: Pūrṇa Maitrāyaṇīputra) becomes his teacher. Twenty years in the Buddha's ministry, Ānanda becomes the attendant of the Buddha, when the Buddha selects him for this task. Ānanda performs his duties with great devotion and care, and acts as an intermediary between the Buddha and the laypeople, as well as the saṅgha (Sanskrit: saṃgha, lit. 'monastic community'). He accompanies the Buddha for the rest of his life, acting not only as an assistant, but also a secretary and a mouthpiece.阿難（IAST：Ānanda，天城文：आनन्द，注音：ㄛ ㄋㄢˊ），又稱阿難陀，迦毘羅衛人，梵語「阿難」，譯曰「喜慶」和「歡喜」又云「無染」。生於佛成道日，淨飯王[2]既聞太子成佛，又聞宮中誕子，更增歡喜，於是說：「今日大吉，是歡喜日。」而命名為「阿難」。另外《大乘無量壽經解》曰：「又尊者隨佛入天宮龍宮，心無樂著，故名無染。」出家之後，釋迦牟尼佛曾經帶他到天宮去看過，欲界天，也到龍宮去看過，大龍菩薩的住處，無論是在龍宮、是在天宮，他都沒有染污，心地清淨，所以這個名號也有無染的意思。
- [from baidu] 阿难是王舍城（Rāja-g?ha）人，佛陀的堂弟，提婆达多的弟弟。他非常虔诚地追随佛陀。公元前513年佛陀五十三岁时，十九岁的阿难，因为年轻，记忆力强，在竹林精舍正式被选为佛陀的侍者。阿难侍奉佛陀二十七年，跟著佛陀到各地传道。
白傘蓋仏頂 Sitātapatrā (Sanskrit: "White Parasol",) is a protector against supernatural danger. She is venerated in both the Mahayana and Vajrayana traditions. She is also known as Uṣṇīṣa Sitātapatrā. It is believed that Sitātapatrā is a powerful independent deity emanated by Gautama Buddha from his uṣṇīṣa. Whoever practices her mantra will be reborn in Amitābha's pure land of Sukhāvatī as well as gaining protection against supernatural danger and witchcraft.
Cundī (Wylie: skul byed ma) is a minor female deity in Vajrayana.
Cundī appears with eighteen arms on a lotus and is referred to as "Goddess of the Seventy Million [Buddhas]".While Cundi is less well known in Tibetan Buddhism, she is revered in Tangmi or East Asian esoteric Buddhism. In China, she is known as Zhǔntí Púsà ( 準提菩薩, "Cundi Bodhisattva") or Zhǔntí Fómǔ (準提佛母, "Cundi Buddha-Mother"), "Chunje" in Korean, while in Japan she is known as Juntei Kannon (准胝観音 Cundi Avalokiteśvara). In late imperial China, early traditions of Tangmi were still thriving in Buddhist communities.
本尊Yidam is a type of deity associated with tantric or Vajrayana Buddhism said to be manifestations of Buddhahood or enlightened mind. During personal meditation (sādhana) practice, the yogi identifies their own form, attributes and mind with those of a yidam for the purpose of transformation.[1] Yidam is sometimes translated by the terms "meditational deity" or "tutelary deity". Examples of yidams include the meditation deities Chakrasamvara, Kalachakra, Hevajra, Yamantaka, and Vajrayogini, all of whom have a distinctive iconography, mandala, mantra, rites of invocation and practice. In Vajrayana, the yidam is one of the three roots of the "inner" refuge formula and is also the key element of Deity yoga since the 'deity' in the yoga is the yidam.Yidam is said to be a contraction of Tib. yid-kyi-dam-tshig, meaning "samaya of mind"- in other words, the state of being indestructibly bonded with the inherently pure and liberated nature of mind. The Sanskrit word iṣṭadevatā or iṣṭadevaḥ a compound of iṣṭa (desired, liked, reverenced) + devatā (a deity or divine being) is a term associated with yidam in many popular books on Buddhist Tantra but has not been attested in any Buddhist tantric text in Sanskrit.
Budai, Hotei or Pu-Tai ( 布袋; Japanese: 布袋, translit. Hotei; Vietnamese: Bố Đại) is a semi-historical monk as well as deity who was introduced into the Zen Buddhist pantheon. He allegedly lived around the 10th century in the Wuyue kingdom. His name literally means "Cloth Sack",[3] and refers to the bag that he is conventionally depicted as carrying as he wanders aimlessly. His jolly nature, humorous personality, and eccentric lifestyle distinguishes him from most Buddhist masters or figures. He is almost always shown smiling or laughing, hence his nickname in Chinese, the "Laughing Buddha" (笑佛). The main textual evidence pointing to Budai resides in a collection of Zen Buddhist monks’ biographies known as the "Ching te chuan teng lu", also known as The Transmission of the Lamp.Budai has origins centered around cult worship and local legend. He is traditionally depicted as a fat, bald monk wearing a simple robe. He carries his few possessions in a cloth sack, being poor but content.[5] He would excitingly entertain the adoring children that followed him and was known for patting his large belly happily. His figure appears throughout Chinese culture as a representation of both contentment and abundance. Budai attracted the townspeople around him as he was able to predict people’s fortunes and even weather patterns.[4] The wandering monk was often inclined to sleep anywhere he came to, even outside, for his mystical powers could ward off the bitter colds of snow and his body was left unaffected. A recovered death note dated to 916 A.D., which the monk himself wrote, claims that he is an incarnation of the Maitreya, The Buddha of the Future.
- note that a figure of him attributed to the metaale pot factory, under patronage of lambertus van enhoom (active between 1691-1724) showed that he is black
天龍八部（梵語：Aṣṭasenā；標準藏語：lha srin sde brgyad），是佛教概念，指佛教護法神隊伍中以天、龍為首的八種神話種族，包含天眾(deva)、龍眾(naga)、夜叉(yaksa)、乾闥婆(gandharva)、阿修羅(asura)、迦樓羅(garuda)、緊那羅(kimnara)、摩睺羅迦(mahoraga)。因八部以「天眾」和「龍眾」為首，故稱「天龍八部」[1]，又稱龍神八部、八部鬼神、八部眾、八部神將、天龍八將等。金庸曾以此為名，寫成小說《天龍八部》 。八部衆（はちぶしゅう）または天龍八部衆（てんりゅうはちぶしゅう）は、仏法を守護する8神。仏教が流布する以前の古代インドの鬼神、戦闘神、音楽神、動物神などが仏教に帰依し、護法善神となったものである。十大弟子と共に釈迦如来の眷属を務める。八部衆とは8つの種族という意味である。これにはいくつかの説がある。通常に用いられるのは『舎利弗問経』を基本に、『法華経』や『金光明最勝王経』などの説により、天衆、龍衆、夜叉衆、乾闥婆衆、阿修羅衆、迦楼羅衆、緊那羅衆、摩睺羅伽衆の8つを指す。ただし、奈良・興福寺の著名な八部衆像の各像の名称は上述のものと異なり、寺伝では五部浄、沙羯羅（しゃがら）、鳩槃荼（くばんだ）、乾闥婆、阿修羅、迦楼羅、緊那羅、畢婆迦羅（ひばから）と呼ばれている。なお、四天王に仕える八部鬼衆は、これらの八部衆と名称も類似し一部重複するので間違われやすいが基本的に異なる。ちなみに八部鬼衆は、乾闥婆・毘舎闍・鳩槃荼・薜茘多・那伽（龍）・富單那・夜叉・羅刹の名を挙げる。法華経の序品（じょぼん）には、聴衆として比丘、比丘尼、優婆塞、優婆夷（出家在家の男女）などの「人」のほかに、この八部衆を「非人」として名が連ねられている。
The Four Heavenly Kings are four Buddhist gods, each of whom watches over one cardinal direction of the world. In Chinese mythology, they are known collectively as the "Fēng Tiáo Yǔ Shùn" (風調雨順) or "Sì Dà Tiānwáng" (四大天王; literally: "Four Great Heavenly Kings"). In the ancient language Sanskrit they are called the "Chaturmahārāja" (चतुर्महाराज), or "Chaturmahārājikādeva": "Four Great Heavenly Kings". The Hall of the Heavenly Kings is a standard component of Chinese Buddhist temples.四天王（してんのう[注釈 1]、サンスクリット語：चतुर्महाराज caturmahārāja[要出典]）は、仏教の世界観における須弥山の中腹にある四天王天の四方に住んで、仏教を守護する四つの神（東方の持国天、南方の増長天、西方の広目天、北方の多聞天）のこと。四大王（しだいおう）ともいう[2]。
- Vaiśravaṇa (Sanskrit) or Vessavaṇa (Pali; Tibetan: རྣམ་ཐོས་སྲས་, Lhasa dialect IPA: Namtösé, simplified Chinese: 多闻天王; traditional Chinese: 多聞天王; pinyin: Duōwén Tiānwáng, Bishamonten (毘沙門天)), is the name of one of the Four Heavenly Kings, and is considered an important figure in Japanese Buddhism.
The Sixteen Arhats (Japanese: 十六羅漢, Jūroku Rakan; Tibetan: གནས་བརྟན་བཅུ་དྲུག, "Neten Chudrug") are a group of legendary Arhats in Buddhism. The grouping of sixteen Arhats was brought to China, and later to Tibet, from India. In China, an expanded group of Eighteen Arhats became more popular, but worship of the sixteen Arhats continues to the present day in Japan and Tibet. In Japan sixteen Arhats are particularly popular in Zen Buddhism, where they are treated as examples of behaviour.[1] In Tibet, the sixteen Arhats, also known as sixteen sthaviras ('elders') are the subject of a liturgical practice associated with the festival of the Buddha's birth,[2] composed by the Kashmiri teacher Shakyahribhadra (1127-1225).[3] They are also well represented in Tibetan art.十六羅漢（或稱十六阿羅漢、十六尊者）是釋迦牟尼的得道弟子。十六羅漢的名字早有佛經所載。後來十六羅漢傳入中國後，約於唐末至五代十國時期演變為十八羅漢。Les seize arhats sont :
- Pindolabharadrāja (賓度羅跋囉惰闍尊者, Bindora Baradāja sonja)
- Kanakavatsa (迦諾迦伐蹉尊者, Kanakabassa sonja)
- Kanakabharadrāja (迦諾迦跋釐堕闍尊者, Kanakabarudaja sonja)
- Subinda (蘇頻陀尊者, Subinda sonja)
- Nakula (諾距羅尊者, Nakola sonja)
- Bhadra (跋陀羅尊者, Badara sonja)
- Kālika (迦哩迦尊者, Kalika sonja)
- Vajraputra (伐闍羅弗多羅尊者, Bajarabutara sonja)
- Jīvaka (戎博迦尊者, Jubaka sonja)
- Panthaka (半託迦尊者, Hantaka sonja)
- Rāhula (囉怙羅尊者, Ragon sonja)
- Nāgasena (那伽犀那尊者, Nagasena sonja)
- Ańgaja (因掲陀尊者, Ingada sonja)
- Vanavāsin (伐那婆斯尊者, Banabasu sonja)
- Ajita (阿氏多尊者, Ajita sonja)
- Cūdapanthaka (注荼半吒迦尊者, Chudahantaka sonja)
赫鲁嘎（梵文 Heruka，藏文：ཁྲག་འཐུང་，威利：khrag 'thung），又译为黑鲁嘎、嘿噜嘎、黑茹迦等，藏传佛教信奉的大力金刚神，无上瑜伽部信仰的本尊之一，属于忿怒尊，汉传佛教称为明王。藏传佛教认为，他由佛陀的法身变化所成，称它为“密续佛陀”。 Heruka (Sanskrit; Wylie: khrag 'thung), is the name of a category of wrathful deities, enlightened beings in Vajrayana Buddhism that adopt a fierce countenance to benefit sentient beings. In East Asia, these are called Wisdom Kings. Herukas represent the embodiment of indivisible bliss and emptiness. They appear as Iṣṭha-devatā (Wylie: yi dam) or meditational deities for tantric sādhanā, usually placed in a mandala and often appearing in Yab-Yum.- The Cakrasaṃvara Tantra (Sanskrit: चक्रसंवर तन्त्र) or Khorlo Déchok (Tibetan: འཁོར་ལོ་བདེ་མཆོག, Wylie: 'khor lo bde mchog) is considered to be of the mother class of the Anuttarayoga Tantra in Vajrayana Buddhism. It is also called the Discourse of Sri Heruka (sriherukabhidhana) and the Samvara Light (Laghusamvara). David B. Gray dates this tantra to the late eight or early ninth century.The Cakrasamvara Tantra is mostly dedicated to describing rituals and meditations which produce either mundane siddhis (accomplishment) such as flight and the supramundane siddhi of awakening. These are achieved through deity yoga (visualizing oneself as the deity) and the use of mantras.胜乐金刚又称上乐金刚，（梵文名 Cakrasamvara，藏文名为“阔洛登巧”，蒙古语称“德穆钦格”），是藏传佛教无上瑜伽部智慧母续的本尊，是诸佛身语意三密加持的坛城本尊，总摄一切如来本尊坛城空行勇父，是故称为总摄轮，行者仅仅诚心念诵其真言也能无余去除疾病违缘、消除非时横死一切灾难，并得到空行勇父的守护顾视，轻易成就四事业，消除怨敌和除灭邪障魔鬼。胜乐金刚是赫鲁嘎明王的一种，也是藏传佛教无上瑜伽修法中尊奉的本尊之一。
Vimalakīrti (Sanskrit: विमल vimala "stainless, undefiled" + कीर्ति kīrti "fame, glory, reputation") is the central figure in the Vimalakirti Sutra,[1] which presents him as the ideal Mahayana Buddhist upāsaka ("lay practitioner")[2] and a contemporary of Gautama Buddha (6th to 5th century BCE).[1] There is no mention of him in Buddhist texts until after Nāgārjuna (1st century BCE to 2nd century CE) revived Mahayana Buddhism in India.維摩詰菩薩（梵語：Vimala-kīrti，音譯為維摩詰、毗摩罗诘，意譯為净名、无垢稱[1]，也稱維摩詰居士、簡稱維摩居士），是釋迦牟尼佛時代的佛教修行者。他並未出家，而以在家居士的形象積極行善、修道，是佛教在家眾的典範。他也是《維摩詰经》的主角人物。唐代僧徒講經，有維摩詰變文傳世。其文生動有趣，為俗文學之佳作。佛經中也提到他是金栗如來的應化身[2]。 維摩詰居士住在印度恆河北面的毗舍離城。其妻名喚无垢（另說「無垢」只是「净名」的另外個意譯方式[4]），姿色絕倫。並育一雙儿女，子名善思，女名月上女。其妻及子、女皆深悟佛法。 南朝的謝靈運、昭明太子及唐朝大詩人王維、李白等，都曾經以維摩詰居士為尊崇或布施的對象。尤其是王維的名與字，其典故即出自維摩詰居士。
- china
- vimalakirti preaching the doctrine 维摩演教图卷 by li gonglin 李公麟 (published in northern song dynasty, one of the exhibits at 2007 "along the river during the qingming festival")
- in the centre of the scroll is a stool supporting a lion-shaped censor emitting smoke. Flanking the censor are a lady scattering flowers and sariputra, the most senior among vimalakirti's disciples
A ḍākinī (Sanskrit: डाकिनी; Tibetan: མཁའ་འགྲོ་མ་, Wylie: mkha' 'gro ma, THL: Khandroma; Mongolian: хандарма; Chinese: 空行母; pinyin: Kōngxíng Mǔ; alternatively Chinese: 荼枳尼; pinyin: Túzhǐní) is a type of sacred female spirit in Vajrayana Buddhism and the term can also be applied to human women with a certain amount of spiritual development. The Sanskrit term is likely related to the term for drumming, while the Tibetan term means "skygoer" and may have originated in the Sanskrit khecara, a term from the Cakrasaṃvara Tantra.[1] Dakinis are often represented as consorts in Yab-Yum representations. The masculine form of the word is ḍāka, which is usually translated into Tibetan as pawo "hero" (Wylie: dpa' bo).[1]
The ḍākinī (and the ḍāka) appeared in medieval legends in India (such as in the Bhagavata Purana, Brahma Purana, Markandeya Purana and Kathasaritsagara) as a demon in the train of Kali who feeds on human flesh. As a key tantric figure, the ḍākinī does appear in Tangmi; the ḍākinī figure disseminated into Japanese culture from Shingon Buddhism, evolving into the dakini-ten ("ten" means "deva" in Japanese), becoming linked to the kitsune iconography.荼吉尼（梵文：डाकिनी Dākinī；藏文：མཁའ་འགྲོ་མ་，藏语拼音：kanzhoima，威利：mkha' 'gro ma，THL：khandroma），音译，又作荼枳尼天、吒枳尼，意译为“空行母”，藏傳佛教的佛母或明妃。鬼之總名，能魅人，與人通者也。[2]世間小術。 在日本，除了佛教信仰之外，也和神道的稻荷神習合，多是騎乘白狐的天女的形像，手持劍、寶珠、稻束、鎌刀等。也稱辰狐王菩薩、貴狐天皇（貴狐天王）。
******In Tibetan Buddhism Beg-tse (Beg tse; Baik-tse) or Jamsaran (Wylie: beg tse chen lcam sring "the Great Coat of Mail", a loanword from Mongolian begder "coat of mail") is a dharmapala and the lord of war, in origin a pre-Buddhist war god of the Mongols.Begtse has red skin and orange-red hair, two arms (as opposed to other Mahākālas, who have four or six), three blood-shot eyes and is wielding a sword in his right hand. He also holds a human heart in his right hand. In the stock of his right arm, he holds a bow and arrow and a halberd with bannet. He wears a chainmail shirt, which gave rise to his name, Jamsaran. He wears a Mongolian helmet with a crown of five skulls and four banners in the back. He is also accompianed by his consort, Rikpay Lhamo, and his main general, Laihansorgodog. They are surrounded by Jamsaran's satellites, the twenty-nine butchers.Jamsaran is represented in Mongolian, and to a lesser extent Tibetan, Cham dance.
10 kings of hell
- The practice of painting the 10 kings of hell developed in China during the Tang dynasty (618-907) and this practice was subsequently adopted in Korea and perfected during the Goryeo Kingdom (918-1392).http://m.koreaherald.com/view.php?ud=20191224000668
僧伽（巴利文: सन्घ，Saṅgha；梵語：संघ，Saṃgha），簡稱為僧，又譯為僧眾、僧侶、僧團、僧尼、教團、和合眾、出家眾，印度宗教術語，意譯為大眾 Sangha is a Sanskrit[3][4][5] word used in many Indian languages, including Pali, meaning "association", "assembly", "company" or "community". It was historically used in a political context to denote a governing assembly in a republic or a kingdom. It is used in modern times by groups such as the political party and social movement Rashtriya Seva Sangh. It has long been commonly used by religious associations including by Jains and Sikhs. In Buddhism sangha refers to the monastic community of bhikkhus (monks) and bhikkhunis (nuns). These communities are traditionally referred to as the bhikkhu-sangha or bhikkhuni-sangha. As a separate category, those who have attained any of the four stages of enlightenment, whether or not they are members of the monastic community, are referred to as the āryasaṅgha "noble Sangha".[6][7]According to the Theravada school, the term "sangha" does not refer to the community of sāvakas (lay followers) nor the community of Buddhists as a whole.它原是古印度時代，各城邦中的貴族集會所。在佛陀時代，各個不同派別的沙門修行者，也各自設立自己的僧伽，來聚集弟子。釋迦牟尼在證悟之後，建立了自己的僧伽，並制定了學處（戒律），來規範弟子。比丘（ 梵語：भिक्षु，轉寫：bhikṣu，巴利語：bhikkhu），佛教術語，又譯為苾芻、苾礇、碹芻、備芻、比呼、比庫[註 1]，意譯為乞士、乞士男、除士、薰士、破煩惱、除饉、怖魔。佛教受具足戒之後的男性出家眾，稱為比丘。對應的女性出家眾稱為比丘尼），比丘與比丘尼合稱出家二眾，為佛教四眾、五眾或七眾之一。漢地居民通常以和尚或沙門來作為比丘的通稱。Bhikkhunis are required to take extra vows, the Eight Garudhammas, and are subordinate to and reliant upon the bhikkhu order. In places where the bhikkhuni lineage was historically missing or has died out, due to hardship, alternative forms of renunciation have developed. In Tibetan Buddhism, women officially take the vows of śrāmaṇerīs(novitiates); Theravadin women may choose to take an informal and limited set of vows similar to the historical vows of the sāmaṇerī, like the maechiof Thailand and thilashin of Myanmar.
monk
- [encyclopedia of buddhism by robert e buswell published by thomson gale] english word monk derives from latin monachus, originally referring to a religious hermit. Types: (1) ascetics - devotes himself to physical austerities (2) scholars (3) administrators (4) eccentrics and degenerates
In Theravada Buddhism, the Patimokkha is the basic code of monastic discipline, consisting of 227 rules for fully ordained monks (bhikkhus) and 311 for nuns (bhikkhunis). It is contained in the Suttavibhanga, a division of the Vinaya Pitaka.The four parajikas (defeats) are rules entailing expulsion from the sangha for life. If a monk breaks any one of the rules he is automatically "defeated" in the holy life and falls from monkhood immediately. He is not allowed to become a monk again in his lifetime. 波羅提木叉（梵語：प्रतिमोक्ष，转写：prātimokṣa；巴利語: Pātimokkha），佛教術語，又作波羅底木叉、般喇底木叉等。意譯為隨順解脫、處處解脫、別別解脫、別解脫、最勝、無等學、護解脫。為佛教出家眾所應遵守的戒律，是學處中最重要的核心規定，所有僧團成員都應遵守。後世僧團將波羅提木叉的內容收集一處，就形成《波羅提木叉經》，又稱《戒經》，是律藏的核心。
mandala
- used in ceremonies to initiate people to higher levels of spiritual power.
- means circle, but in buddhism the word came to mean a diagram with pictures or statues of gods in specific positions. The diagrams are a combination of shapes including squares and triangles. They can be painted on flat surfaces or drawnnon the groubd with colored powder, though in their original form they may have been three dimensional structures.
- mahavairocana scripture gives direction for drawing matrix world mandalas on the ground with colored powder for usd in a ritual initiating pupils of religious masters into higher levels of instruction. The mandala centers on three deities represented by sakyamuni, the lotus, and the vajra (originally meant thunderbolt and was weapon of indra, later mean diamond as well, it continued to be symbolised by a spear-like object with one, three or five prongs).
- outer border of the diagram is a square resembling a wall pierced by four arched gateways, each guarded by a deminc face at the top, with heads of beasts with elelphants' trunks at the bottom. The demon is known as krttimukhs (face of glory) or kala (time). The beasts are called makaras. Both motifs represent amrita, the ocean of elixir of immortality, which initiate enters when he walks through the gate.
- the diamond world mandala consists of 9 separate mandalas. The central one is sometimes said to symbolise the jewel tower on mt sumeru where vairocana first described the diamond world mandala. Directions for drawing the diamond world mandala are found in the vajrasekhara sutra. The number five was emphasised - symbolised by buddha, the vajra, the jewel, the lotus and karma (action)
- oldest surviving architectural mandala outside indonesia was built 200 years after borobudur at toabo in himachal pradesh, north india.
- famous teachers visiting java in 8th c taught the use of two particular mandalas called the dharmadhatu (matrix world) and vajradhatu (diamond world).
- vajra is the emblem of daimond world, a symbol og grrat significance in javanese buddhism
- mandala temples can be found in prambanan plain, eg candi sewu
- archaelogical remain echo instuctions for setting up mandalas are ritual deposits found beneath many temples in java, sumatrs and bali.
- 9-chambered compartments were buikt into stupa bases in 19thc
- ananda temple was built around AD1100
- tantras contain practical instructions on how to accomplish a specific task. They evolved in india from popular beliefs in magic and spells that are even older than buddhism. Yogic exercises began to appear in some mahayana sects by the 4thc. Sumatran inscriptions from late 7th c already refer to siddhayatra or pilgrimages to sacred spots to perform rituals aimed at obtaining success. By the end of 9th c the vajrayana or way of the thunderbolt which promised quick liberation through tantric practices had become very popular in java.
- as more tantras were compiled, teachers divided them into four categories. The lower two levels were for people who needed statues of deities since they could not visualize them unaided. A master allocated a specific deity to such people - gentle deities for the weak; violent and even demonic ones for stronger personalities. The third and fourth levels were meant for people who no longer needed icons to envision the deities.
A dharani (Devanagari: धारणी, IAST: dhāraṇī) is a Buddhist chant, mnemonic code, incantation, or recitation, usually a mantra consisting of Sanskrit or Pali phrases. Believed to be protective and with powers to generate merit for the Buddhist devotee, they constitute a major part of historic Buddhist literature.[1][2][3] These chants have roots in Vedic Sanskrit literature,[4] and many are written in Sanskrit scripts such as the Siddham[5] as well as transliterated into Chinese, Korean, Japanese and other regional scripts.陀羅尼（梵語天城文：धारणी，dhāraṇī），意譯為「真言」、「總持」、「持明」、「咒語」、「密語」。主要以梵文字母及句子構成。佛教用语，源自古印度语，汉译后经常出现于佛教经典中。佛教徒持誦真言往往是七次或七的倍數次，如四十九次、七十七次等，在印度，最早的真言是婆羅門祭拜時的吠陀贊歌。
- [goddard] eg. sanskrit word "aum" which the tibetans repeat ad infinitum, or it may be very long; "gat, gate, paragate, parasamgate, bodhi saha" in prajna paramita hridaya sutra; pureland buddhists repeat "namo omito fu"; nichiren buddhists repeat "nemo myoho renge kyo" (in the lotus of wonderful dharma scripture); mohammedans repeat "allah is one god and mohammed is his prophet"; christians repeat the lord's prayer; catholics' dharani - "the pater noster", "ora pro nobis", "ave maria", "in the name of the father, the son and the holy spirit. Amen".
hand gesture
- Dharmachakra mudra, used by Buddha during his first sermon following his enlightenment, represents continuous flow of energy. Dharmachakra is a Sanskrit word which means "the wheel of dharma." The mudra also symbolizes kalachakra, which refers to the time cycles. To perform this mudra, bring the tips of the thumb and index fingers of both hands together to form a circle. Keep the remaining three fingers stretched. Place the hands at heart level with the left palm facing the heart and right palm facing outward.
- The Vitarka mudrā, "mudra of discussion," expresses vitarka, joining the tips of the thumb and the index together, and keeping the other fingers straight. This mudra has a great number of variants in Mahayana Buddhism, and is also known as Prajñāliṅganabhinaya and Vyākhyāna mudrā ("mudra of explanation").
seating position
- virasana 單跏趺
- vajrasana 雙跏趺
pennant
- colours blue, yellow, red, white and orange mean unity and symbolise buddha
A prayer wheel' is a cylindrical wheel (Tibetan: འཁོར་ལོ།, Wylie: khor lo) on a spindle made from metal, wood, stone, leather or coarse cotton. Traditionally, the mantraOm Mani Padme Hum is written in Newari language of Nepal, on the outside of the wheel. Also sometimes depicted are Dakinis, Protectors and very often the 8 auspicious symbols Ashtamangala. At the core of the cylinder is a "Life Tree" often made of wood or metal with certain mantras written on or wrapped around it. Many thousands (or in the case of larger prayer wheels, millions) of mantras are then wrapped around this life tree. The Mantra Om Mani Padme Hum is most commonly used, but other mantras may be used as well. According to the Tibetan Buddhist tradition based on the lineage texts regarding prayer wheels, spinning such a wheel will have much the same meritorious effect as orally reciting the prayers. Prayer wheel or Mani wheel (Tibetan: མ་ནི་ཆོས་འཁོར་, Wylie: mani-chos-'khor). The Tibetan term is a contraction: "Mani" itself is a contraction of Sanskrit cintamani; "chos" is Tibetan for Dharma; and "khor" or "khorlo" means chakrano.
“十相自在”这种图案在藏传佛教里十分常见。在塔门、壁书、唐卡上都有，还有刺绣成护身符和制成珐琅的徽章佩戴在胸前的。在这里藏文man-bcu，汉文译为“十相”，可以理解为10个符号所象征的须弥山和人的身体的各部位，这10个符号包括3个图形和7个梵文字母；藏文的dbang-ldan直译为具有力量，旧译为“自在”。这两个词加在一起如果通俗一些可以简单地理解为具有神圣力量的10个符号，十相自在是：寿命自在、心自在、愿自在、业自在、受生自在、资具自在、解自在、神力自在、法自在、智自在。令东、南、西、北、时空自在精品是由多种吉祥图案组合而成，其中包括十相自在图，文殊九宫八卦图，八吉祥图、摩尼宝珠、兽头金翅鸟等。
vajra
- the thunderbolt or diamond that destroys all kinds of ignorance, and itself is indestructible. Also a symbol of indra. In tantric rituals the vajra symbolised the male principle which represents methord in right hand and the bell symbolised the female principle, is held in the left. Their interaction leads to enlightenment. Also, the dorje or vajra represents the upaya or method tibetans.
symbols
hand gesture
- Dharmachakra mudra, used by Buddha during his first sermon following his enlightenment, represents continuous flow of energy. Dharmachakra is a Sanskrit word which means "the wheel of dharma." The mudra also symbolizes kalachakra, which refers to the time cycles. To perform this mudra, bring the tips of the thumb and index fingers of both hands together to form a circle. Keep the remaining three fingers stretched. Place the hands at heart level with the left palm facing the heart and right palm facing outward.
- The Vitarka mudrā, "mudra of discussion," expresses vitarka, joining the tips of the thumb and the index together, and keeping the other fingers straight. This mudra has a great number of variants in Mahayana Buddhism, and is also known as Prajñāliṅganabhinaya and Vyākhyāna mudrā ("mudra of explanation").
- In Buddhism, vitarka is the initial application of attention to a meditational object. It is supplemented with vicara, "sustained thought," deepened attention toward an object. Vitarka (Sanskrit, also vitarkah; Pali: vitakka; Tibetan phonetic: rtog pa), "thoughts," "applied thought," "attention," "initial application of thought." It is "the mental factor that mounts or directs the mind towards an object."[2][note 1]Vitarka is one of the mental factors (cetasika) that apprehend the quality of an object. It is the first of four or five mental factors that arise in the first dhyana (Pali: jhana). It is the "initial application of attention,"[1][3] the "initial application of the mind to its object."[3] Vitarka investigates things roughly, while vicara investigates things exactly.[4][5][6][7][note 2] Vitarka inhibits the hindrance of sloth and torpor (thina-middha),"[2] and is absent in the higher jhanas.
seating position
- virasana 單跏趺
- vajrasana 雙跏趺
pennant
- colours blue, yellow, red, white and orange mean unity and symbolise buddha
A prayer wheel' is a cylindrical wheel (Tibetan: འཁོར་ལོ།, Wylie: khor lo) on a spindle made from metal, wood, stone, leather or coarse cotton. Traditionally, the mantraOm Mani Padme Hum is written in Newari language of Nepal, on the outside of the wheel. Also sometimes depicted are Dakinis, Protectors and very often the 8 auspicious symbols Ashtamangala. At the core of the cylinder is a "Life Tree" often made of wood or metal with certain mantras written on or wrapped around it. Many thousands (or in the case of larger prayer wheels, millions) of mantras are then wrapped around this life tree. The Mantra Om Mani Padme Hum is most commonly used, but other mantras may be used as well. According to the Tibetan Buddhist tradition based on the lineage texts regarding prayer wheels, spinning such a wheel will have much the same meritorious effect as orally reciting the prayers. Prayer wheel or Mani wheel (Tibetan: མ་ནི་ཆོས་འཁོར་, Wylie: mani-chos-'khor). The Tibetan term is a contraction: "Mani" itself is a contraction of Sanskrit cintamani; "chos" is Tibetan for Dharma; and "khor" or "khorlo" means chakrano.
“十相自在”这种图案在藏传佛教里十分常见。在塔门、壁书、唐卡上都有，还有刺绣成护身符和制成珐琅的徽章佩戴在胸前的。在这里藏文man-bcu，汉文译为“十相”，可以理解为10个符号所象征的须弥山和人的身体的各部位，这10个符号包括3个图形和7个梵文字母；藏文的dbang-ldan直译为具有力量，旧译为“自在”。这两个词加在一起如果通俗一些可以简单地理解为具有神圣力量的10个符号，十相自在是：寿命自在、心自在、愿自在、业自在、受生自在、资具自在、解自在、神力自在、法自在、智自在。令东、南、西、北、时空自在精品是由多种吉祥图案组合而成，其中包括十相自在图，文殊九宫八卦图，八吉祥图、摩尼宝珠、兽头金翅鸟等。
vajra
- the thunderbolt or diamond that destroys all kinds of ignorance, and itself is indestructible. Also a symbol of indra. In tantric rituals the vajra symbolised the male principle which represents methord in right hand and the bell symbolised the female principle, is held in the left. Their interaction leads to enlightenment. Also, the dorje or vajra represents the upaya or method tibetans.
symbols
- colour
- [eckstut]in buddhist tantra literature, four color system includes white(represents peace) , yellow (represent things on the rise: from wealth and health to knowledge and wisdom), red(represents power), and blue-black(represents wrath).
- important in pre-buddhist java and imagery of mahayana buddhism. Buddhas often chose to reveal important scriptures on mountain tops. The javanese tradition of building terraced sanctuaries on high places began in pre-historic times and continues today.The earliest temple complexes in java - gunung wukir, dieng, gedung songo - were all built in elevated locations. Mahayana buddhists conceived of universe in terms of a complex system of 3 realms with a great mountain at the center called sumeru. Each relam had a number of subordinate levels that were arranged hierarchally. The first is the kamadhatu or "realm of desire" having various kinds of hells at its base. [eg depicted on the hidden foot of borobudur. Above these was the level of hungry ghosts (preta), some of whom lived on food left as offerings to gods, while others were ogres who lived in the forest. [eg depicted in jataka reliefs of borobudur]
- next in ascending order are levels belonging to animals, titans, humans - the last of which consists of four large continents set in a circular ocean ans separated from mt sumeru by seven more circular oceans and mountain ranges. Mountain around ocean where humans live consist of iron, but the remaining ranges are of gold and the other six oceans are filled with fresh water.
- mt sumeru's slopes comprise 2 heavens and 26 more heaven hover in the sky above it. The first six still belong to the realm of desire. Above them are 18 heavens constituting the realm of fotm inhabited by gods who have been liberated from workldly passions but still have bodies. They meditate until they ultimately become poure thought and ascend to four heavens that constitute the third and highest realm, the realm of formlessness. Here beings are characterised by neithrr thought nor its absence, since these oppposites are reconciled. This relam would correspond to nirvana of hinayaba buddhism.
- [goddard - surangama sutra] mount sumaru surrounded by seven golden mountains
- Shōbōgenzō (正法眼蔵, lit. "Treasury of the True Dharma Eye") is the title most commonly used to refer to the collection of works written in Japanese by the 13th century Japanese Buddhist monk and founder of the Japanese Sōtō Zen school, Eihei Dōgen. Several other works exist with the same title (see above), and it is sometimes called the Kana Shōbōgenzō in order to differentiate it from those. The term shōbōgenzō can also be used more generally as a synonym for the Buddha Dharma as viewed from the perspective of Mahayana Buddhism.
- !!!!like eye of ra /horus?
clothing
- Kāṣāya (Sanskrit: kāṣāya; Pali: kasāva; Sinhalese: කසාවත; 袈裟; pinyin: jiāshā; Korean: 가사 gasa; Vietnamese: cà-sa, Tibetan: ཆོས་གོས, THL: chögö) are the robes of fully ordained Buddhist monks and nuns, named after a brown or saffron dye ([eckstut] buddhist robes dyed not with saffron but tumeric and jack fruit). In Sanskrit and Pali, these robes are also given the more general term cīvara, which references the robes without regard to color.Buddhist kāṣāya are said to have originated in ancient India as set of robes for the devotees of Gautama Buddha. A notable variant has a pattern reminiscent of an Asian rice field. Original kāṣāya were constructed of discarded fabric. These were stitched together to form three rectangular pieces of cloth, which were then fitted over the body in a specific manner. The three main pieces of cloth are the antarvāsa, the uttarāsaṅga, and the saṃghāti.[1]Together they form the "triple robe," or ticīvara. The ticīvara is described more fully in the Theravāda Vinaya (Vin 1:94 289).
- 海青为我国佛门僧俗二众礼佛时所穿的衣服，本属于宽袍大袖的唐装，身腰、下摆、袖口都很宽阔，穿着自在。据明人郑明选《秕言》卷一中说；吴中方言称衣之广袖者为海青。广东还有俊鹃名海东青，白言翩翩广袖如海东青也。因此，后来把鸟名借做僧袍名。
- 缦衣本是僧衣的一种，僧衣一般是横竖割截而缝缀，有如田亩分畦之袈裟，称为田相衣；缦衣是指未经过割截、无田相的袈裟，也称缦条、缦条衣、礼忏衣。https://3g.d1xz.net/wenhua/zongjiao/art118277.aspx
beef
- The emphasis on non-violence by Buddha was not blind or rigid. He did taste beef and it is well known that he died due to eating pork. Emperor Ashok after converting to Buddhism did not turn to vegetarianism. He only restricted the number of animals to be killed for the royal kitchen.Despite the gradual rigidification of Brahminical `cow as mother' stance, large sections of low castes continued the practice of beef eating. The followers of Buddhism continued to eat flesh including beef. http://www.thehindu.com/2001/08/14/stories/13140833.htm
plant promoted as buddhist food
- Pluchea indica is a species of flowering plant in the aster family, Asteraceae. Its common names include Indian camphorweed, Indian fleabane, and Indian pluchea. It is native to parts of Asia and Australia, and it is widespread in the Pacific Islands as an introduced and often invasive species.闊苞菊（Pluchea indica）為菊科闊苞菊屬的植物。分布於印度尼西亞、印度、中南半島、菲律賓、台灣島、緬甸、馬來西亞等地，一般生于海岸沙灘及近潮水的空曠地，目前尚未由人工引種栽培。別名: 格雜樹（海口）、欒樨（嶺南採藥錄）栾樨，中药材名。本品为菊科植物阔苞菊的茎叶或根。拉丁植物名：Pluchea indica (L.) Less.[Baccharis indica L.]采收和储藏：全年可采，洗净，鲜用。功能主治为：暖胃去积；软件坚散结；祛风除湿。主小儿食积；瘿瘤痰核；风湿骨痛。
ornamental plant for making money?
- 七宝树，喜凉爽、半阴环境，喜排水极好的砂壤土。植株各部分具毒性，食之可引起严重不适。原产于南非
application of new technology
- 東京荒川區町屋光明寺的法會正式開講前十分鐘，電腦程式依當晚內容，把本來只有一尊佛像的空曠講堂，瞬間幻化為滿天花雨的西方淨土，轉眼又變成鬼魂怒吼的地獄血池，突然佛光出現引帶高僧登壇誦經。經文會以立體動態顯現在牆上，加上音效和配樂，帶動信眾的情緒，準備之後靜聽大師詳細解經。http://orientaldaily.on.cc/cnt/china_world/20180718/00180_032.html
- 日本京都市的高台寺為了向普羅大眾弘揚佛法，與大阪大學學者合作，在寺內設置人工智能（AI）機械人觀音「Minder」。AI觀音配合投影、音樂、字幕等新科技產物唸出心經，將來更會加設識別人臉的系統，與來賓互動。https://orientaldaily.on.cc/cnt/china_world/20190225/00180_032.html
role of women
- images of women play a secondary role in early buddhist art. With the growth of what is known as mahayana buddhism, the bodhisattvas, cosmic or celestial buddhas, and female divinities came to play important roles. india
- buddhism considered merchants to be self-sacrificing people who undertook long and dangerous journeys in order to satisfy other people's needs. Merchants are depicted as heroes in the jataka and avadana stories.
- from the very earliestr period buddhists have held two alternative viewpoints regarding the proper path to salvation. According to the more austere view, each person must find his own way to ultimate release from the endless cycle of rebirth. The process of spiritual advancement is long and arduous, requiring many lifetimes of sacrifice before one may escape from the rounds of incarnation and suffering.
- within a few generations after sakyamuni's death, some teachers began to claim that the process could be accelerated with special knowledge and through the help of certain bodhisattvas or enlightening beings who had already reached the stage of perfect knowledge, but voluntarily continued to be reborn in order to protect and guide those who languished on lower levels of spiritual development.
- Some followers began to distinguish their beliefs from the simpler version of buddhism, calling their path mahayana, the greater way or vehicle. They deprecatingly termed more rigorous and individualistic teachings hinayana, the lesser vehicle. Although these two doctrines can be differentiated in theory, in practice early buddhism combined both.
- a version of mahayana buddhism sometimes called esoteric buddhism began to appear around ad 600. This form of buddhism asserts that certain qualified people can shorten the path to enlightenment to a single life time by using appropriate techniques and devices. These ideas had an important impact on buddhist art and architecture, as buildings came to be employed in special ceremonies to accelerate spiritual progress. These doctrines were developing rapidly at the very time when a major new trade route linking india with java and sumatra was opened. This new route was by sea, as opposed to the old land route to china and mainland southeast asia that had been in use for centuries, and many of the earliest travellers along it were buddhist merchants and pilgrims.
buddhist art
- styles
- with the establishment of the mughal empire in the 16th c, a new painting style combining traditional persian styles with elements of european realism appeared. Yet the hindu courts of rajastthan and those in the himalayan foothills reacted to those developments in varying ways.
- 嘎乌（藏语：གའུ།，拉丁文转写：ga'u）為西藏人安放佛像等神聖物的小型佛龛。嘎乌又称佛盒，为小型佛龛，通常制成小盒型，用以佩戴于颈上，龛中供设佛像。 密宗行人于出门时佩戴，一者祈求本尊加持，二者于修法时可取出供奉，为随身之密坛。
same terms, different spellings/translations
- 禪,zen, ch'an [goddard], kargyupta (tibet)
- gautama, nyorai
afghanistan
- 阿富汗考古局日前證實，在中部遺址梅斯‧艾納克（Mes Aynak）發現部分可能屬於公元七世紀前後的佛經抄本，印證遺址曾是一個繁榮的佛教城市。考古學家推斷，遺址可能是小說《西遊記》唐三藏（玄奘），在《大唐西域記》描述的佛教國家「弗栗恃薩儻那國」。https://orientaldaily.on.cc/cnt/china_world/20190727/00180_030.html
Japan
- Zazen (literally "seated meditation"; Japanese: 座禅; 坐禪; Wade–Giles: tso4-ch'an2, pronounced [tswô ʈʂʰǎn]) is a meditative discipline that is typically the primary practice of the Zen Buddhist tradition. The precise meaning and method of zazen varies from school to school, but in general it can be regarded as a means of insight into the nature of existence. In the Japanese Rinzai school, zazen is usually associated with the study of koans. The Sōtō School of Japan, on the other hand, only rarely incorporates koans into zazen, preferring an approach where the mind has no object at all, known as shikantaza.
- influence from china
korea
- [seoul book of everything] introduced to korea in 372 from china
- The Sansa are Buddhist mountain monasteries located throughout the southern provinces of the Korean Peninsula. The spatial arrangement of the seven temples that comprise the property, established from the 7th to 9th centuries, present common characteristics that are specific to Korea – the ‘madang’ (open courtyard) flanked by four buildings (Buddha Hall, pavilion, lecture hall and dormitory). They contain a large number of individually remarkable structures, objects, documents and shrines. “Sansa, the Buddhist Mountain Monasteries” consist of seven temples: Tongdosa Temple (Yangsan, Gyeongsangnam-do), Buseoksa Temple (Yeongju, Gyeongsangbuk-do), Bongjeongsa Temple (Andong, Gyeongsangbuk-do), Beopjusa Temple (Boeun, Chungcheongbuk-do), Magoksa Temple (Gongju, Chungcheongnam-do), Seonamsa Temple (Suncheon, Jeollanam-do), and Daeheungsa Temple (Haenam, Jeollanam-do).
- The Jogye Order, officially the Jogye Order of Korean Buddhism (대한불교조계종, 大韓佛敎 曹溪宗) is the representative order of traditional Korean Buddhism with roots that date back 1,200 years to Unified Silla National Master Doui, who brought Seon (known as Zen in the West) and the practice taught by the Sixth Patriarch, Huineng, from China about 820 C.E. The name of the Order, Jogye, was adopted from the name of the village (Chinese: 曹溪; pinyin: cáo xī; Wade–Giles: ts'ao ch'i) where Patriarch Huineng's home temple is located.The Jogye "sect" as a distinct entity arose in the late 11th century when Jinul sought to combine the direct practices of the Seon school with the theological underpinnings of sutra-based Buddhist schools, as well as with Korean Pure LandBuddhism.曹洞宗，禪宗的五個主要流派之一，自石頭宗門下分出，創始於洞山良价、曹山本寂，後傳至宏智正覺禪師，創默照禪，與大慧宗杲所提倡話頭禪，成為後世禪宗兩大流派。因其學說細密，故而後世與理論較為激進的臨濟宗相比，稱「臨濟將軍，曹洞士民」。 曹洞宗源出六祖弟子青原行思，傳希遷，希遷傳藥山，藥山傳雲岩，雲岩傳良价禪師。良价禪師，住瑞州洞山，傳本寂禪師，成立曹洞宗。The key figure in the Caodong school was founder Dongshan Liangjie (807-869, Jpn. Tozan Ryokai). Some attribute the name "Cáodòng" as a union of "Dongshan" and "Caoshan", the latter from one of Dongshan's Dharma-heirs, Caoshan Benji;[web 1] (840-901, Ts'ao-shan Pen-chi, Jpn. Sōzan Honjaku). However, the "Cao" much more likely came from Cáoxī (曹溪), the "mountain-name" of Huineng, the Sixth Ancestor of Chan, as Caoshan was of little importance unlike his contemporary and fellow Dharma-heir, Yunju Daoying. The school emphasised sitting meditation, and later "silent illumination" techniques.The Caodong school was founded by Dongshan Liangjie and his Dharma-heir Caoshan Benji. Dongshan traced back his lineage to Shitou Xiqian (700-790), a contemporary of Mazu Daoyi(709–788).
tibet
- in the 10th through 12thc, the most important of the buddhist traditions of tibet were brought there from pala india, kashmir and nepal. The buddhism that reached tibet is sometimes called mantramayana (the way of spells), sometimes vajrayana (the way of thunderbolt), and sometimes tantric buddhism. Doctrines and teachings of buddhism are transmitted orally, from master to pupil. The tantra are texts that outline secret rituals that enable the advanced meditator to reach a state equivalent to buddhahood under the instruction of a master. Although the buddhist gods of tibet may seem overwhelming in their number and variety, the masters are primarily dependant on just three deities, from three different categories. The first is a deity who serves as a protector. The second is an identification deity, also known as an archetype - one with whom the master identifies - whom he can see in his head and whom he can make physically present in the course of public ceremony. The third is a wisdom, or female partner of the identification deity.
-吉祥天母（藏文：དཔལ་ལྡན་ལྷ་མོ།，藏语拼音：baidain lhamo，威利：dpal ldan lha mo，梵语：श्रीदेवी Śrīdēvī），音译班达拉姆，又称玛哈嘎哩， Palden Lhamo or Panden Lhamo ("Glorious Goddess", Tibetan: དཔལ་ལྡན་ལྷ་མོ།, Wylie: dpal ldan lha mo, Lhasa dialect IPA: pantɛ̃ ɬamo, Sanskrit: Śrīdēvī, Mongolian: Ukin Tengri) or Remati is a protecting Dharmapala of the Gelug school of Tibetan Buddhism. She is the wrathful deity considered to be the principal protectress of Tibet.Palden Lhamo appears in the retinue of the Obstacle-Removing Mahākāla as an independent figure[1] and has been described as "the tutelary deity of Tibet and its government", and as "celebrated all over Tibet and Mongolia, and the potent protector of the Dalai and Panchen Lamas and Lhasa." It is said that, during the reign of Songtsän Gampo (605 or 617? – 649), Palden Lhamo outdid all the other protector-deities in her promise to protect the king's Trulang shrine. She presented an iron cup and pledged "Erect an image of me, and I shall protect this royal shrine from any future damage by humans and mamo demons!' She is also said to have advised Lhalung Pelgyi Dorje to kill the anti-Buddhist king Langdarma in 841 CE, and is described as the 'Dharma-protectress of Lhasa'.
- in 1013 a 31 year old indian named atisa who had been ordained in india travelled to srivijaya in order to study with a famous teacher. Atisa stayed in srivijaya for 20 years, and then in 1038 at the age of 56, he was invited to tibet where he became known as dipankara srijnana, and is credited with reshaping tibetan buddhism before his death in 1054.
- a text found in tibet known as the sarva durgati parisodhana or elimination of all evil rebirths is quite distinct from usual tibetan works. At least one expert suspects it came from srivijaya. Even today tibetan buddhism seems to reflect some ancient indonesian beliefs and practices.
- 缦衣本是僧衣的一种，僧衣一般是横竖割截而缝缀，有如田亩分畦之袈裟，称为田相衣；缦衣是指未经过割截、无田相的袈裟，也称缦条、缦条衣、礼忏衣。https://3g.d1xz.net/wenhua/zongjiao/art118277.aspx
beef
- The emphasis on non-violence by Buddha was not blind or rigid. He did taste beef and it is well known that he died due to eating pork. Emperor Ashok after converting to Buddhism did not turn to vegetarianism. He only restricted the number of animals to be killed for the royal kitchen.Despite the gradual rigidification of Brahminical `cow as mother' stance, large sections of low castes continued the practice of beef eating. The followers of Buddhism continued to eat flesh including beef. http://www.thehindu.com/2001/08/14/stories/13140833.htm
plant promoted as buddhist food
- Pluchea indica is a species of flowering plant in the aster family, Asteraceae. Its common names include Indian camphorweed, Indian fleabane, and Indian pluchea. It is native to parts of Asia and Australia, and it is widespread in the Pacific Islands as an introduced and often invasive species.闊苞菊（Pluchea indica）為菊科闊苞菊屬的植物。分布於印度尼西亞、印度、中南半島、菲律賓、台灣島、緬甸、馬來西亞等地，一般生于海岸沙灘及近潮水的空曠地，目前尚未由人工引種栽培。別名: 格雜樹（海口）、欒樨（嶺南採藥錄）栾樨，中药材名。本品为菊科植物阔苞菊的茎叶或根。拉丁植物名：Pluchea indica (L.) Less.[Baccharis indica L.]采收和储藏：全年可采，洗净，鲜用。功能主治为：暖胃去积；软件坚散结；祛风除湿。主小儿食积；瘿瘤痰核；风湿骨痛。
ornamental plant for making money?
- 七宝树，喜凉爽、半阴环境，喜排水极好的砂壤土。植株各部分具毒性，食之可引起严重不适。原产于南非
application of new technology
- 東京荒川區町屋光明寺的法會正式開講前十分鐘，電腦程式依當晚內容，把本來只有一尊佛像的空曠講堂，瞬間幻化為滿天花雨的西方淨土，轉眼又變成鬼魂怒吼的地獄血池，突然佛光出現引帶高僧登壇誦經。經文會以立體動態顯現在牆上，加上音效和配樂，帶動信眾的情緒，準備之後靜聽大師詳細解經。http://orientaldaily.on.cc/cnt/china_world/20180718/00180_032.html
- 日本京都市的高台寺為了向普羅大眾弘揚佛法，與大阪大學學者合作，在寺內設置人工智能（AI）機械人觀音「Minder」。AI觀音配合投影、音樂、字幕等新科技產物唸出心經，將來更會加設識別人臉的系統，與來賓互動。https://orientaldaily.on.cc/cnt/china_world/20190225/00180_032.html
role of women
- images of women play a secondary role in early buddhist art. With the growth of what is known as mahayana buddhism, the bodhisattvas, cosmic or celestial buddhas, and female divinities came to play important roles. india
- buddhism considered merchants to be self-sacrificing people who undertook long and dangerous journeys in order to satisfy other people's needs. Merchants are depicted as heroes in the jataka and avadana stories.
- from the very earliestr period buddhists have held two alternative viewpoints regarding the proper path to salvation. According to the more austere view, each person must find his own way to ultimate release from the endless cycle of rebirth. The process of spiritual advancement is long and arduous, requiring many lifetimes of sacrifice before one may escape from the rounds of incarnation and suffering.
- within a few generations after sakyamuni's death, some teachers began to claim that the process could be accelerated with special knowledge and through the help of certain bodhisattvas or enlightening beings who had already reached the stage of perfect knowledge, but voluntarily continued to be reborn in order to protect and guide those who languished on lower levels of spiritual development.
- Some followers began to distinguish their beliefs from the simpler version of buddhism, calling their path mahayana, the greater way or vehicle. They deprecatingly termed more rigorous and individualistic teachings hinayana, the lesser vehicle. Although these two doctrines can be differentiated in theory, in practice early buddhism combined both.
- a version of mahayana buddhism sometimes called esoteric buddhism began to appear around ad 600. This form of buddhism asserts that certain qualified people can shorten the path to enlightenment to a single life time by using appropriate techniques and devices. These ideas had an important impact on buddhist art and architecture, as buildings came to be employed in special ceremonies to accelerate spiritual progress. These doctrines were developing rapidly at the very time when a major new trade route linking india with java and sumatra was opened. This new route was by sea, as opposed to the old land route to china and mainland southeast asia that had been in use for centuries, and many of the earliest travellers along it were buddhist merchants and pilgrims.
buddhist art
- styles
- northern qi style
- adopted the gupta style from india; characterised by the naturalistic quality with the robe clinging tightly to the body like a piece of wet and diaphanous, unreservedly revealing the contour of body; fullness of body is emphasised; naturalistic body form covered with layers of u-shaped drapery of the robe - endowing stone statue an ineffable beauty and elegance.
- pala style
- sukhothai style
- oval face, long limbs and a smooth modeling of clothing; a distinctive flame finial is attached to the tope of the ushnisha; sterner facial expression, arching eyebrows, eyes carved in narrowed lines, and a slight smile.
- kamphaeng phet style
- kamphaeng phet serves for river trade with southern burma, the lanna kingdom, and central thailand. It was the crucial defense point of sukhothai and ayutthaya kingdoms
- feature almond-shaped eyes and arched eyebrows that form a continuous line above the bridge of the nose; buddha head crowned with patterned diadem surmounted by conical ushnisha, flanked by pendant earlobes with earrings.
- ayutthaya period
- kingdom established by king u-tong from 1350 to 1767 AD
- development of buddhist art was extremely splendid, representing the imitation art of the sukhothai and u-tong periods.
- small spiral curl hair on the head, ushnisha in the form of a flame-like motif, the long end of robe falling down from the left shoulder
- mustang style
- rattanakosin period
- time of foundation of bangkok as capital of thailand established by king rama I. Buddhist images took on a new style - have an even more regal and prestiage feel with detail and fine in the craft
- crowned buddha image is associated with the legend of jambupati, buddha changed himself into the form of a universal emperor enthroned in a palace in order to convert a skeptical king named jambupati. Apart from a flame attached to the top of the ushnisha, a flame-like urna is cast on the forehead of the buddha, symbolising the all-seeing supernatural vision attributed to the master
- kashmir style
- densatil style
- tibet yongle style
- palpung style
- with the establishment of the mughal empire in the 16th c, a new painting style combining traditional persian styles with elements of european realism appeared. Yet the hindu courts of rajastthan and those in the himalayan foothills reacted to those developments in varying ways.
- 嘎乌（藏语：གའུ།，拉丁文转写：ga'u）為西藏人安放佛像等神聖物的小型佛龛。嘎乌又称佛盒，为小型佛龛，通常制成小盒型，用以佩戴于颈上，龛中供设佛像。 密宗行人于出门时佩戴，一者祈求本尊加持，二者于修法时可取出供奉，为随身之密坛。
same terms, different spellings/translations
- 禪,zen, ch'an [goddard], kargyupta (tibet)
- gautama, nyorai
afghanistan
- 阿富汗考古局日前證實，在中部遺址梅斯‧艾納克（Mes Aynak）發現部分可能屬於公元七世紀前後的佛經抄本，印證遺址曾是一個繁榮的佛教城市。考古學家推斷，遺址可能是小說《西遊記》唐三藏（玄奘），在《大唐西域記》描述的佛教國家「弗栗恃薩儻那國」。https://orientaldaily.on.cc/cnt/china_world/20190727/00180_030.html
Japan
- Zazen (literally "seated meditation"; Japanese: 座禅; 坐禪; Wade–Giles: tso4-ch'an2, pronounced [tswô ʈʂʰǎn]) is a meditative discipline that is typically the primary practice of the Zen Buddhist tradition. The precise meaning and method of zazen varies from school to school, but in general it can be regarded as a means of insight into the nature of existence. In the Japanese Rinzai school, zazen is usually associated with the study of koans. The Sōtō School of Japan, on the other hand, only rarely incorporates koans into zazen, preferring an approach where the mind has no object at all, known as shikantaza.
- influence from china
- Jianzhen (鑒真; Wade–Giles: Chien-chen; 688–763), or Ganjin in Japanese, was a Chinese monk who helped to propagate Buddhism in Japan. In the eleven years from 743 to 754, Jianzhen attempted to visit Japan some six times. Ganjin finally came to Japan in the year 754 and founded Tōshōdai-ji in Nara. When he finally succeeded on his sixth attempt he had lost his eyesight as a result of his hardship.鑑真（がんじん、旧字体: 鑑眞、 ピン音: Jiàn zhēn、 688年〈持統天皇2年〉 - 763年6月25日〈天平宝字7年5月6日〉）は、奈良時代の帰化僧。日本における律宗の開祖。俗姓は淳于。唐の揚州江陽県の生まれ。14歳で智満について得度し、大雲寺に住む。18歳で道岸から菩薩戒を受け、20歳で長安に入る。翌年、弘景について登壇受具し[要出典]、律宗・天台宗を学ぶ。律宗とは、仏教徒、とりわけ僧尼が遵守すべき戒律を伝え研究する宗派であるが、鑑真は四分律に基づく南山律宗の継承者であり、4万人以上の人々に授戒を行ったとされている。揚州の大明寺の住職であった742年、日本から唐に渡った僧・栄叡、普照らから戒律を日本へ伝えるよう懇請された。当時、奈良には私度僧（自分で出家を宣言した僧侶）が多かったため、伝戒師（僧侶に位を与える人）制度を普及させようと聖武天皇は適当な僧侶を捜していた。仏教では、新たに僧尼となる者は、戒律を遵守することを誓う。戒律のうち自分で自分に誓うものを「戒」といい、サンガ内での集団の規則を「律」という。
- Ennin (圓仁 or 円仁, 793 CE or 794 CE – 864 CE), who is better known in Japan by his posthumous name, Jikaku Daishi (慈覺大師), was a priest of the Tendai school of Buddhism in Japan, and its third Zasu (座主, "Head of the Tendai Order"). Ennin was instrumental in expanding the Tendai Order's influence, and bringing back crucial training and resources from China particularly esoteric Buddhist training, and Pure Land teachings.In 838, Ennin was in the party which accompanied Fujiwara no Tsunetsugu's diplomatic mission to the Tang DynastyImperial court. The trip to Chinamarked the beginning of a set of tribulations and adventures. Initially, he studied under two masters and then spent some time at Wutaishan (五臺山; Japanese: Godaisan), a mountain range famous for its numerous Buddhist temples in Shanxi Province in China. Later he went to Chang'an(Japanese: Chōan), then the capital of China, where he was ordained into both mandalarituals. He also wrote of his travels by ship while sailing along the Grand Canal of China. Ennin was in China when the anti-Buddhist Emperor Wuzong of Tang took the throne in 840, and he lived through the Great Anti-Buddhist Persecution of 842–846. As a result of the persecution, he was deported from China, returning to Japan in 847.
- 萬福寺（まんぷくじ）は、京都府宇治市にある黄檗宗大本山の寺院。山号は黄檗山、開山は隠元隆琦、本尊は釈迦如来である。日本の近世以前の仏教各派の中では最も遅れて開宗した、黄檗宗の中心寺院で、中国・明出身の僧隠元を開山に請じて建てられた。建物や仏像の様式、儀式作法から精進料理に至るまで中国風で、日本の一般的な仏教寺院とは異なった景観を有する。
- 開山・隠元隆琦は中国明時代の万暦20年（1592年）、福建省福州府に生まれた。29歳で仏門に入り、46歳の時、故郷の黄檗山萬福寺の住職となる。隠元は当時中国においても高名な僧で、その名声は日本にも届いていた。隠元が招かれて来日するのは1654年（順治11年、承応3年）、63歳の時である。当時の日本は鎖国政策を取り、海外との行き来は非常に限られていたが、長崎の港のみは開かれ、明人が居住し、崇福寺、興福寺のような唐寺（中国式の寺院）が建てられていた。隠元は長崎・興福寺の僧・逸然性融らの招きに応じて来日したものである。はじめ、逸然が招いた僧は、隠元の弟子である也嬾性圭（やらんしょうけい）という僧であったが、也嬾の乗った船は遭難し、彼は帰らぬ人となってしまった。そこで逸然は也嬾の師であり、日本でも名の知られていた隠元を招くこととした。隠元は高齢を理由に最初は渡日を辞退したが、日本側からたびたび招請があり、また、志半ばで亡くなった弟子・也嬾性圭の遺志を果たしたいとの思いもあり、ついに渡日を決意する。承応3年（1654年）、30名の弟子とともに来日した隠元は、はじめ長崎の興福寺、次いで摂津富田（現・大阪府高槻市）の普門寺に住した。隠元は中国に残してきた弟子たちには「3年後には帰国する」という約束をしていた。来日3年目になると、中国の弟子や支援者たちから隠元の帰国を要請する手紙が多数届き、隠元本人も帰国を希望したが、元妙心寺住持の龍渓性潜をはじめとする日本側の信奉者たちは、隠元が日本に留まることを強く希望し、その旨を幕府にも働きかけている。万治元年（1658年）、隠元は江戸へおもむき、将軍徳川家綱に拝謁している。家綱も隠元に帰依し、翌万治3年（1660年）には幕府によって山城国宇治に土地が与えられ、隠元のために新しい寺が建てられることになった。ここに至って隠元も日本に留まることを決意し、当初3年間の滞在で帰国するはずであったのが、結局日本に骨を埋めることとなった。寺は故郷福州の寺と同名の黄檗山萬福寺と名付けられ、寛文元年（1661年）に開創され、造営工事は将軍や諸大名の援助を受けて延宝7年（1679年）頃にほぼ完成した。
- http://pdf.wenweipo.com/2018/04/28/b07-0428.pdf
- Ogino Dokuon (荻野 独園, 1819–1895) was a Rinzai rōshi remembered for his daring resistance to religious oppression directed toward Buddhists during the late Tokugawa period and Meiji period of Japan. He received Dharma transmission from his teacher Daisetsu Shōen and later became abbot of Shōkoku-ji in 1879.[1] In 1872 he was appointed director of Daikyō-in, which was an institution of the Meiji government set up that same year in order to "promote the 'prompt modernization' of the nation."[2] Guised as an organization promoting the "Great Teaching" — consisting of Confucian ethics and Shintoism — scholar Heinrich Dumoulin states that, "...one is hard put to find anything Buddhist there. 荻野 独園（おぎの どくおん、文政2年（1819年）6月 - 明治28年（1895年）8月10日）は、幕末・明治の臨済宗僧侶。諱は承珠（じょうじゅ）、字は独園、号は退耕庵。独園承珠とも。廃仏毀釈の際に相国寺住持として日本の禅宗を守るために奔走した。
korea
- [seoul book of everything] introduced to korea in 372 from china
- The Sansa are Buddhist mountain monasteries located throughout the southern provinces of the Korean Peninsula. The spatial arrangement of the seven temples that comprise the property, established from the 7th to 9th centuries, present common characteristics that are specific to Korea – the ‘madang’ (open courtyard) flanked by four buildings (Buddha Hall, pavilion, lecture hall and dormitory). They contain a large number of individually remarkable structures, objects, documents and shrines. “Sansa, the Buddhist Mountain Monasteries” consist of seven temples: Tongdosa Temple (Yangsan, Gyeongsangnam-do), Buseoksa Temple (Yeongju, Gyeongsangbuk-do), Bongjeongsa Temple (Andong, Gyeongsangbuk-do), Beopjusa Temple (Boeun, Chungcheongbuk-do), Magoksa Temple (Gongju, Chungcheongnam-do), Seonamsa Temple (Suncheon, Jeollanam-do), and Daeheungsa Temple (Haenam, Jeollanam-do).
- The Jogye Order, officially the Jogye Order of Korean Buddhism (대한불교조계종, 大韓佛敎 曹溪宗) is the representative order of traditional Korean Buddhism with roots that date back 1,200 years to Unified Silla National Master Doui, who brought Seon (known as Zen in the West) and the practice taught by the Sixth Patriarch, Huineng, from China about 820 C.E. The name of the Order, Jogye, was adopted from the name of the village (Chinese: 曹溪; pinyin: cáo xī; Wade–Giles: ts'ao ch'i) where Patriarch Huineng's home temple is located.The Jogye "sect" as a distinct entity arose in the late 11th century when Jinul sought to combine the direct practices of the Seon school with the theological underpinnings of sutra-based Buddhist schools, as well as with Korean Pure LandBuddhism.曹洞宗，禪宗的五個主要流派之一，自石頭宗門下分出，創始於洞山良价、曹山本寂，後傳至宏智正覺禪師，創默照禪，與大慧宗杲所提倡話頭禪，成為後世禪宗兩大流派。因其學說細密，故而後世與理論較為激進的臨濟宗相比，稱「臨濟將軍，曹洞士民」。 曹洞宗源出六祖弟子青原行思，傳希遷，希遷傳藥山，藥山傳雲岩，雲岩傳良价禪師。良价禪師，住瑞州洞山，傳本寂禪師，成立曹洞宗。The key figure in the Caodong school was founder Dongshan Liangjie (807-869, Jpn. Tozan Ryokai). Some attribute the name "Cáodòng" as a union of "Dongshan" and "Caoshan", the latter from one of Dongshan's Dharma-heirs, Caoshan Benji;[web 1] (840-901, Ts'ao-shan Pen-chi, Jpn. Sōzan Honjaku). However, the "Cao" much more likely came from Cáoxī (曹溪), the "mountain-name" of Huineng, the Sixth Ancestor of Chan, as Caoshan was of little importance unlike his contemporary and fellow Dharma-heir, Yunju Daoying. The school emphasised sitting meditation, and later "silent illumination" techniques.The Caodong school was founded by Dongshan Liangjie and his Dharma-heir Caoshan Benji. Dongshan traced back his lineage to Shitou Xiqian (700-790), a contemporary of Mazu Daoyi(709–788).
- The original "Nine Schools" of Seon Buddhism, which descended from Chinese Chan Buddhism were instrumental in the development of the nation during Unified Silla and thereafter. However, during the Goryeo Dynasty, the Korean Cheontae School under Uicheon rose to prominence and drew away many talented monks, forcing the Seon schools to innovate.[2] In response to this Bojo Jinul and Taego Bou led major Seon movements. Jinul in particular sought to develop an order that had the direct-practices of Seon Buddhism as its foundation, but also gave importance to sutra study, and reciting the name of Amitabha Buddha as found in the Pure Land teachings.[2] The basic precept Jinul advocated was "sudden-enlightenment followed by gradual cultivation." The Jogye Order was thus established as the representative Seon order until the persecution of the Joseon Dynasty. Due to its inclusive nature, and emphasis on continual discipline, the Jogye Order gained considerable support from the military establishment, and developed across monasteries all over the Korean peninsula. However, during the Joseon Dynasty, Buddhism was repressed in favor of Neo-Confucianism. During the reign of Joseon King Sejong (r. 1418-1450), two sects were formed, one of all the doctrinal schools and another of all the Seon schools. These were then temporarily disbanded under the reign of King Yonsangun (r. 1494-1506), resulting in great confusion.
- Following liberation from Japan in 1945, Seon monks who had preserved and cherished Korean Buddhist traditions began a purification drive to re-establish the traditional celibate orders and take back the temples from married priests, a remnant of the Japanese Occupation. Finally, in 1955 the Jogye Order was established centered on celibate monks; however, as a result of mediation between the elder monks and the government, already-married priests were also included. On April 11, 1962 Jogye Order of Korean Buddhism was officially established with three main goals: training and education; sutra translation into Korean from Chinese characters; and propagation. These goals continue to guide the Jogye Order today as well. It was in 1947-1949 that a group of monks at Bongamsa Temple began a movement advocating "Living According to the Teachings of the Buddha" and this provided the opportunity for the establishment of fundamental principles and traditions as well as the accepted ceremonies of the order.
- In the late 1990s a struggle broke out between two factions of the Order for who would appoint the heads of major temples in Korea.[4] Although the court ruled in favor of the Purification and Reform Committee (PRC), the ruling was not sufficiently enforced, and fighting broke out between hundreds of monks using makeshift weaponry. In more recent years, the Jogye Order has been beset with scandals involving gambling and sexual misconduct.
- The Jogye Order has faced a lot of conflicts with the government when led by former President Lee Myung-bak, a conservative Presbyterian Christian. The government is at odds with the Jogye Order by the decreasing of Temple Stay fundings, the lack of government recognition of the Buddhist Lantern Festival, and neglecting Jogye-affiliated temple names in the new address system.
- Seonunsa is a head temple of the Jogye Order of Korean Buddhism. Seonunsa Temple (Korean: 선운사, Chinese: 禪雲寺, Pronounced “Seo-noon-sa”) was established by Seon Master Geomdan in 577.
tibet
- in the 10th through 12thc, the most important of the buddhist traditions of tibet were brought there from pala india, kashmir and nepal. The buddhism that reached tibet is sometimes called mantramayana (the way of spells), sometimes vajrayana (the way of thunderbolt), and sometimes tantric buddhism. Doctrines and teachings of buddhism are transmitted orally, from master to pupil. The tantra are texts that outline secret rituals that enable the advanced meditator to reach a state equivalent to buddhahood under the instruction of a master. Although the buddhist gods of tibet may seem overwhelming in their number and variety, the masters are primarily dependant on just three deities, from three different categories. The first is a deity who serves as a protector. The second is an identification deity, also known as an archetype - one with whom the master identifies - whom he can see in his head and whom he can make physically present in the course of public ceremony. The third is a wisdom, or female partner of the identification deity.
-吉祥天母（藏文：དཔལ་ལྡན་ལྷ་མོ།，藏语拼音：baidain lhamo，威利：dpal ldan lha mo，梵语：श्रीदेवी Śrīdēvī），音译班达拉姆，又称玛哈嘎哩， Palden Lhamo or Panden Lhamo ("Glorious Goddess", Tibetan: དཔལ་ལྡན་ལྷ་མོ།, Wylie: dpal ldan lha mo, Lhasa dialect IPA: pantɛ̃ ɬamo, Sanskrit: Śrīdēvī, Mongolian: Ukin Tengri) or Remati is a protecting Dharmapala of the Gelug school of Tibetan Buddhism. She is the wrathful deity considered to be the principal protectress of Tibet.Palden Lhamo appears in the retinue of the Obstacle-Removing Mahākāla as an independent figure[1] and has been described as "the tutelary deity of Tibet and its government", and as "celebrated all over Tibet and Mongolia, and the potent protector of the Dalai and Panchen Lamas and Lhasa." It is said that, during the reign of Songtsän Gampo (605 or 617? – 649), Palden Lhamo outdid all the other protector-deities in her promise to protect the king's Trulang shrine. She presented an iron cup and pledged "Erect an image of me, and I shall protect this royal shrine from any future damage by humans and mamo demons!' She is also said to have advised Lhalung Pelgyi Dorje to kill the anti-Buddhist king Langdarma in 841 CE, and is described as the 'Dharma-protectress of Lhasa'.
- in 1013 a 31 year old indian named atisa who had been ordained in india travelled to srivijaya in order to study with a famous teacher. Atisa stayed in srivijaya for 20 years, and then in 1038 at the age of 56, he was invited to tibet where he became known as dipankara srijnana, and is credited with reshaping tibetan buddhism before his death in 1054.
- a text found in tibet known as the sarva durgati parisodhana or elimination of all evil rebirths is quite distinct from usual tibetan works. At least one expert suspects it came from srivijaya. Even today tibetan buddhism seems to reflect some ancient indonesian beliefs and practices.
- Nāropā (Prakrit; Sanskrit: Nāropadā[1], Naḍapāda[2] or Abhayakirti[3]) [4] or Abhayakirti was born in Bengal, an Indian Buddhist Mahasiddha. He was the disciple of Tilopa and brother, or some sources say partner and pupil, of Niguma.[5] As an Indian Mahasiddha, Naropa's instructions inform Vajrayana, particularly his six yogas of Naropa relevant to the completion stage of anuttarayogatantra.那洛巴（梵語：Nāropadā或Naḍapāda，？－ca. 1040年），生於孟加拉地區，佛教僧侶，曾居於那爛陀寺。是一名密教上師與大成就者，其密法經馬爾巴及阿底峽傳入西藏，形成那洛六法傳承。西藏噶舉派傳承源自於他。
- mentioned in life and hymns of milarepa
- hku 14nov19 talk - talk takes a historical and sociological perspective on the Je Tsang Khapa’s social-historical influence on Tibetan society such as reshaping social structure, social relations, social governing systems, and also establishing Tibetan Buddhism in academia and institutions. This talk discusses selected sessions from the presenter’s recent book: Social Structuration in Tibetan Society: Education, Society and Spirituality. The book creates a dialogue between Je Tsong Khapa and Anthony Giddens on the relation of monastic institution to the entire Tibetan social structure. At the same time, this talk will also address how Tibetan monastic institutions exist in three forms: (1) pure Buddhist religious monastic institution; (2) meditative monastic institution; and (3) academic monastic institution—all of which were permeated with every tribe of the Tibetan society today. em5nov19
- Öndör Gegeen Zanabazar, born Eshidorji, was the sixteenth Jebtsundamba Khutuktu and the first Bogd Gegeen, or supreme spiritual authority, of the Gelugpa (Yellow Hat) lineage of Tibetan Buddhism in Outer Mongolia.The son of a Mongol Tüsheet Khan, Zanabazar was declared spiritual leader of KhalkhaMongols by a convocation of nobles in 1639 when he was just four years old. The 5th Dalai Lama (1617–1682) later recognized him as the reincarnation of the Buddhist scholar Taranathaand bestowed on him the Sanskrit name Jñānavajra (Sanskrit: ज्ञानवज्र, Zanabazar in Mongolian) meaning "thunderbolt scepter of wisdom". Over the course of nearly 60 years, Zanabazar advanced the Gelugpa school of Buddhism among the Mongols, supplanting or synthesizing Sakya or "Red Hat" Buddhist traditions that had prevailed in the area, while strongly influencing social and political developments in 17th century Mongolia. His close ties with both Khalka Mongol leaders and the devout Kangxi Emperor facilitated the Khalkha's submission to Qing rule in 1691.
- 8 bajixiang symbols of luck adooted by chinese culture in qing dynasty - wheel of dharma (represent knowledge), conch shell (thoughts of buddha), victory banner (victory of buddha's teaching over all worldly hindrances), parasol (gives protection as well as spiritual power), lotus flower (purity and enlightenment), treasure vase (gives inexhaustable wealth), fish pair (frees couples from restraint with conjugal happiness), and the endless knot (harmony)
- bell and dorje decoration symbolic of enlightenment
Southeast asia
- 素攀地，意譯金地（金色的土地），现代译爲素万那普、蘇萬那普、苏凡纳布、苏伐那蒲米[1]；根據《善见律毗婆沙》、《島史》和《大史》等古文獻記載，阿育王在公元前228年左右派遣過兩位僧侶——须那（Sona，或苏那迦）和郁多羅（Uttara，或譯郁陀羅），到素萬那普地區弘揚佛法，是佛教在東南亞的濫觴之地[1]。由于缺乏確切的書面記載，史學上對于其疆域、年代、甚至存在與否尚有諸多爭議。緬甸學者和西方學者一般認為它在緬甸的直通（現法城），泰國則主張它位於泰國佛統[2][3]。1350至1767年間，泰國的首都大城（Ayutthaya）被稱作素攀地王國。至今泰國留有素攀地的地名，曼谷 還有素万那普國際機場。Suvarṇabhūmi (Sanskrit: सुवर्णभूमि; Pali: Suvaṇṇabhūmi) is a toponym, that appears in many ancient Indian literary sources and Buddhist texts such as the Mahavamsa, some stories of the Jataka tales,[3][4] the Milinda Panha[5] and the Ramayana.There is a common misunderstanding that the Edicts of Ashoka mention this name. The truth is the edicts relate only the kings' names and never reference Suvarnabhumi in the text.[citation needed] Moreover, all of the kings referenced in the text reigned their cities in the region that located beyond the Sindhu to the west. The misunderstanding might come from a mixing of the story of Ashoka sending his Buddhist missionaries to Suvarnabhumi in "Mahavamsa" and his edicts.[citation needed]Though its exact location is unknown and remains a matter of debate, Suvarṇabhūmi was an important port along trade routes that run through the Indian Ocean, setting sail from the wealthy ports in Basra, Ubullah and Siraf, through Muscat, Malabar, Ceylon. Nicobars, Kedah and on through the Strait of Malacca to fabled Suvarṇabhūmi.It might also be the source of the Western concept of Aurea Regio in Claudius Ptolemy's Trans-Gangetic India or India beyond the Ganges and the Golden Chersonese of the Greek and Roman geographers and sailors.The Periplus of the Erythraean Sea refers to the Land of Gold, Chryse, and describes it as "an island in the ocean, the furthest extremity towards the east of the inhabited world, lying under the rising sun itself, called Chryse... Beyond this country... there lies a very great inland city called Thina". Dionysius Periegetes mentioned: "The island of Chryse (Gold), situated at the very rising of the Sun".Or, as Priscian put it in his popular rendition of Periegetes: “if your ship… takes you to where the rising sun returns its warm light, then will be seen the Isle of Gold with its fertile soil.” Avienus referred to the Insula Aurea (Golden Isle) located where "the Scythian seas give rise to the Dawn". Josephus speaks of the "Aurea Chersonesus", which he equates with the Biblical Ophir, whence the ships of Tyre and Israel brought back gold for the Temple of Jerusalem. The city of Thina was described by Ptolemy's Geography as the capital city of the country on the eastern shores of the Magnus Sinus (Gulf of Thailand).The location of Suvarnabhumi has been the subject of much debate, both in scholarly and nationalistic agendas. It remains one of the most mythified and contentious toponyms in the history of Asia. Scholars have identified two regions as possible locations for the ancient Suvarnabhumi: Insular Southeast Asia or Southern India. In a study of the various literary sources for the location of Suvannabhumi, Saw Mra Aung concluded that it was impossible to draw a decisive conclusion on this, and that only thorough scientific research would reveal which of several versions of Suvannabhumi was the original.Some have speculated that this country refers to the Kingdom of Funan. The main port of Funan was Cattigara Sinarum statio (Kattigara the port of the Sinae).
- [辞海（下）上海辞书出版社] 大唐西域求法高僧傳 - identified it as sumatra. Most scholars regarded golden khersonese as today's malay peninsula
- during the early part of first millennium AD, various forms of hinduism became influential in the lower mekong valley of mainland southeast asia. The kingdoms of this area depended more on agriculture than on trade and possessed rigid class structures, thus hinduism's emphasis on hereditary status was highly congenial to them. Buddhism, with its more egalitarian attitude, only supplanted hinduism as the dominant religion there in the 14thc, when the theravada or elder doctrine was brought from sri lanka.
thailand
- [handout of thai cultural fashion and textile by OSMEP] bua is a plant that is worshipped by buddhists
indonesia
- sumatra and java influenced by mahayana buddhist ideas spread along maritime trade routes.
- two ancient temples near borobudur are mendut and pawon
- in prambanan plain, the best preserved temples are kalasan, sari, sewu and plaosan.
- old javanese buddhist texts
- inscription engraved on a set of 11 rectangular gold plates (sometime between ad650 to 800). The text is taken from a scripture which reached java in early 5th c, perhaps brought by prince gunavarman of kashmir. It is written in sanskrit, deliberately simplified by the absence of complicated grammatical constructions.
- inscription dated ad 824 mentions a religious edifice by king samaratungga. The fragments of broken inscription seem to refer to a structure divided into ten parts. The number 10 symbolises the stages of development through which a bodhisattva must pass in order to become a buddha.
- the other inscription records an occasion in ad 842 when a certain queen sri kahulunan allocated revenue from a village to support a sanctuary named bhumisambhara, the accumulation of virtue on 10 stages
- sang hyang kamahayanikan or venerable great vehicle (around ad 925-950) consists of 42 verses in sanskrit with commentary in javanese. Its author drew on the mahavairocana text (popular in central java by ad 900 and aimed at those who believe in usefulness of spiritual aids such as mandalas and tantras), speaks of a deity known as vairocana, literally universal light.
- faxian, a chinese monk who went to india by land to obtain scriptures and returned home on a merchant ship via java in ad 414. About 10 years later a famous buddhist teacher, prince gunavarman of kashmir, spent many years in java before proceeding to china. The new trade route between china and india opened by indonesian sailors made ports of java and sumatra prosperous centers of commerce and communication between china and india. Buddhist pilgrims voyaged with increasing frequency through indonesia during the 7th and 8th c.
- 天台宗
- 天台宗
- Zhiyi (智顗; pinyin: Zhìyǐ; Wade–Giles: Chih-i; Japanese pronunciation: Chigi; Korean: 지의; Vietnamese: Trí Nghĩ) (538–597 CE) is traditionally listed as the fourth patriarch, but is generally considered the founder of the Tiantai tradition of Buddhism in China. His standard title was Śramaṇa Zhiyi (Ch. 沙門智顗), linking him to the broad tradition of Indian asceticism. Zhiyi is famous for being the first in the history of Chinese Buddhism to elaborate a complete, critical and systematic classification of the Buddhist teachings. He is also regarded as the first major figure to make a significant break from the Indian tradition, to form an indigenous Chinese system.Born with the surname Chen (陳) in Huarong District, Jing Prefecture (now Hubei), Zhiyi left home to become a monk at eighteen, after the loss of his parents and his hometown Jiangling that fell to the Western Wei army when Zhiyi was seventeen.
- [d goddard] chih-chi's dhyana for beginners, was the mother of the sects and subsects that emerged in the kamakura period of japanese history (1186-1333): pure land, zen and nichiren. It has served as a bridge between theravada and mahayana schools as well. Its central term, chih-kuan (japanese:shikan), derives etymologically from the two qualities of theravada practice, samantha and vipassana, stillness and insight.
- Yijing, a chinese monk who visited indonesia in the 7th c, left a particularly detailed record of buddhist activity in various countries. In dec ad 671 he sailed from china to the port of srivijaya in south sumatra, where he spent six months studying sanskrit. Then he boarded a ship belonging to srivijaya's ruler which took him to india, where he spent about 15 years studying and collecting buddhist scriptures. He returned to srivijaya around 686 and stayed there for at least 5 years before going home to china. He urged other buddhist pilgrims to spend time in srivijaya in order to improve their sanskrit there before proceeding to india. At least one of yijing's contemporaries forsook monastic life completely and married an indonesian, thus becoming the first known chinese to emigrate to indonesia.
- one of the most important buddhist thinkers of the 8th c, vajrabodhi, was born in kanci, south india, around ad 670. He studied and perhaps revised two texts, the mahavairocana or great vairocana scripture and the vajrasekhara or diamond crown scripture, both of which became very important in java. Young vajrabodhi received supernatural instructions to spread these texts to china. He sailed to sumatra in 717 then continued on to java. He was still in java in 718 when he met a 14 year old sri lankan monk named amoghavajra who had come to java on a trading visit with his uncle. Amoghavajra became vajrabodhi's pupil and accompanied him to china in 719. They stayed in china until vajrabodhi's death in 741. Amoghavajra then made another trip to java, where he collected new scriptures to take back to china and translate into chinese. Amoghavajra attracted disciples in china, one of whom, huiguo (746-805), continued his teachings. Among Huiguo's pupils were a javanese known to us as bianhung, and a japanese, kobo daishi, who later founded the shingon or true wood sect of buddhism in japan. Scholars believed that shingon and ancient javanese buddhism are closely related and that indonesian and shingon statues share many similarities.
- Ji Gong ( 2 February 1130 – 16 May 1209 Birthdate Lunar 2nd Month, 2nd Day), born Li Xiuyuan and also known as "Chan Master Daoji" (道濟禪師) was a Chan Buddhist monk who lived in the Southern Song. He purportedly possessed supernatural powers, which he used to help the poor and stand up to injustice. However, he was also known for his wild and eccentric behaviour, and for violating Buddhist monastic rules by consuming alcohol and meat. By the time of his death, Ji Gong had become a folk hero in Chinese culture and minor deity in Chinese folk religion. He is mentioned by Buddhists in folktales and kōans, and sometimes invoked by oracles to assist in worldly affairs.济公（1148年（绍兴三年）二月初二－1209年（嘉定二年）五月十六日），法號道濟，又稱濟癫和尚、濟公活佛、濟公禪師，俗名李修緣（一名李心遠），南宋时浙江台州（今浙江省台州市天台县永宁村）人。濟公的傳說起源於南宋末期。在明清之際，民間的說書人開始以濟公為主題，逐漸發展出故事，至清朝時，集成《濟公全傳》一書。他的神通傳奇故事，除了圓照井運木是道濟自身的故事之外，其他的顯聖故事，多來自高僧傳諸多高僧的事蹟，例如唐代的金喬覺，南北朝的誌公禪師等等事蹟，由小說家匯整濟公一身，而成為後來流傳民間的濟公傳。在融入民間信仰之後，逐漸變成一位帶有佛道兩家特色的神明。一貫道以濟公為他們崇敬禮拜的仙佛之一，其張天然祖師為濟公下凡。另外，東井圓佛會亦供奉濟公。
- in chinese art and culture
- stuff catered for chinese market?- one of the most important buddhist thinkers of the 8th c, vajrabodhi, was born in kanci, south india, around ad 670. He studied and perhaps revised two texts, the mahavairocana or great vairocana scripture and the vajrasekhara or diamond crown scripture, both of which became very important in java. Young vajrabodhi received supernatural instructions to spread these texts to china. He sailed to sumatra in 717 then continued on to java. He was still in java in 718 when he met a 14 year old sri lankan monk named amoghavajra who had come to java on a trading visit with his uncle. Amoghavajra became vajrabodhi's pupil and accompanied him to china in 719. They stayed in china until vajrabodhi's death in 741. Amoghavajra then made another trip to java, where he collected new scriptures to take back to china and translate into chinese. Amoghavajra attracted disciples in china, one of whom, huiguo (746-805), continued his teachings. Among Huiguo's pupils were a javanese known to us as bianhung, and a japanese, kobo daishi, who later founded the shingon or true wood sect of buddhism in japan. Scholars believed that shingon and ancient javanese buddhism are closely related and that indonesian and shingon statues share many similarities.
- Ji Gong ( 2 February 1130 – 16 May 1209 Birthdate Lunar 2nd Month, 2nd Day), born Li Xiuyuan and also known as "Chan Master Daoji" (道濟禪師) was a Chan Buddhist monk who lived in the Southern Song. He purportedly possessed supernatural powers, which he used to help the poor and stand up to injustice. However, he was also known for his wild and eccentric behaviour, and for violating Buddhist monastic rules by consuming alcohol and meat. By the time of his death, Ji Gong had become a folk hero in Chinese culture and minor deity in Chinese folk religion. He is mentioned by Buddhists in folktales and kōans, and sometimes invoked by oracles to assist in worldly affairs.济公（1148年（绍兴三年）二月初二－1209年（嘉定二年）五月十六日），法號道濟，又稱濟癫和尚、濟公活佛、濟公禪師，俗名李修緣（一名李心遠），南宋时浙江台州（今浙江省台州市天台县永宁村）人。濟公的傳說起源於南宋末期。在明清之際，民間的說書人開始以濟公為主題，逐漸發展出故事，至清朝時，集成《濟公全傳》一書。他的神通傳奇故事，除了圓照井運木是道濟自身的故事之外，其他的顯聖故事，多來自高僧傳諸多高僧的事蹟，例如唐代的金喬覺，南北朝的誌公禪師等等事蹟，由小說家匯整濟公一身，而成為後來流傳民間的濟公傳。在融入民間信仰之後，逐漸變成一位帶有佛道兩家特色的神明。一貫道以濟公為他們崇敬禮拜的仙佛之一，其張天然祖師為濟公下凡。另外，東井圓佛會亦供奉濟公。
- 隆昌寺又称宝华寺，始建于公元502年，至今已有一千四百多年的历史。最初是梁代高僧宝志和尚在此结庵传经，故名宝志公庵。宝志即民间传说中济公和尚原型。明神宗敕赐大藏经及“护国圣化隆昌寺”的名称，于是改称隆昌寺。隆昌寺位于江苏镇江句容宝华山，始建于南朝梁天监元年（502年），初名宝志公庵。曾名千华寺、千华社，明万历33年（公元1605年）明神宗赐“护国圣化隆昌寺”额，遂名“隆昌寺”。距离南京城东中山门23公里。
- 林東創辦的東井圓佛 會、澳門德教會濟修閣、 東井圓林東慈善基金和國 際濟公文化協會，日前在 香港舉行「2019 國際濟 公文化節」系列活動。http://pdf.wenweipo.com/2019/11/19/b04-1119.pdf
- in chinese art and culture
- http://paper.takungpao.com/resfile/PDF/20190219/PDF/b10_screen.pdf portrait of divine figures over different dynasties
- 菩萨璎珞经- 又称《菩萨璎珞本业经》、《璎珞本业经》，或简称《璎珞经》、《本业经》。该经叙说了菩萨之阶位及其三聚净戒等因行。“璎珞本业”是佛教华严宗系统的用语，因此，本经与华严教有很多地方相合。全经共分八品：集聚品、贤圣名字品、贤圣学观品、释义品、佛母品、因果品、大众受学品、集散品，阐述了菩萨的阶位及修行情况。《菩萨璎珞经》，二十卷，后秦释竺佛念译，清乾隆年王杰、曹文埴、彭元瑞、金士松、沈初泥金写本。经折装，黑光蜡笺纸，泥金楷书，每半开5行15字，上下双边。每五卷合为一函，每函首册有泥金绘佛说法图，末册有韦驮像，卷首、末钤“乾隆御览之宝”、“秘殿珠林”、“珠林新编”、“嘉庆御览之宝”、“宣统御览之宝”、“乾清宫鉴藏宝”、“乾隆鉴赏”、“三希堂精鉴玺”、“宜子孙”等玺，织锦函套。
hong kong
- "三大語系"
- 香港噶當巴禪修中心Kadampa Meditation Centre Hong Kong
- 東普陀講寺位於香港荃灣千佛山山麓的老圍村，是一所仿照中國的浙江省之杭州市的普陀寺建造的寺院。
- "三大語系"
- 漢傳、藏傳、南傳http://pdf.wenweipo.com/2019/09/15/a09-0915.pdf
- 香港噶當巴禪修中心Kadampa Meditation Centre Hong Kong
- 東普陀講寺位於香港荃灣千佛山山麓的老圍村，是一所仿照中國的浙江省之杭州市的普陀寺建造的寺院。
- 由香港佛教聯合會主辦，位於天水圍新市鎮的佛教茂峰法師紀念中學，是以東普陀講寺的開山祖師茂峰法師命名的學校，在香港以資訊科技教學而聞名。
- hkcd 28oct18 n3
- 寶林堂主持釋衍隆入稟區域法院，控告釋衍峰(或稱江榮漢，衍峰或釋果林)，要求對方交還部分地段。 入稟狀指，於1992年西竺林禪林(或稱西竺林，西竺林寺)的住持當家師釋護求，口頭同意讓被告佔用西竺林和祇園的荃灣地段。但在1998年，該地的佔用權交予寶林堂，被告遭追收該地，但一直未有交還，原告遂入稟要求被告交還該地，並賠償相關損失。 https://hk.on.cc/hk/bkn/cnt/news/20160722/mobile/bkn-20160722140648495-0722_00822_001.html
schools comparison
schools comparison
- [goddard] mahayanistic buddhism in contact with great theistic religions of central asia had grown to be more philosopic; in contact with the polytheism of india dn the animistic spritism of tibet it had absorbed much of their love for differentiated images and ranks of divinities; under the influence of taoism, ch'anism became at first quite decidedly atheistic and iconoclastic; even today, ch'an in china and zen in japan make very little of their images which are used more for decoration than for worship. The deification of shayamuni buddha that marked the hinayana of ceylon and burma is almost entirely absent in ch'an; in fact, the adoration shown amitabha is much more apparent, and images of kwan-yin, manjushri and kasyapa are just as frequently seen, while adoration to the image of the founder of each particular temple and even for the master of the fouinder, seems to be more sentimentally sincere and earnest. Under the influence of taoism, ch'an buddhism had very little use for sutras that the buddhism of those early days made so much of, the lankavatara being the only exception. The result of the contact of indian buddhism with taoism resulted in a type of ch'an buddhism that was coldly reational, experiential, positive and iconoclastic. At first ch'an buddhists had no temples of their own, nor organisatioins of any kind; they were either isolated individuals living a solitary life, or were groups of disciples gathered about a master. This later developed into the calling of ch'an masters to be heads of monasteries belonging to other sects, and still later to the acquiring of their own monasteries and temples, with all their vested abbots of high degree, and ceremonial ritual and worldly pride. While bodhidharma is usually credite with being the founder of ch'an buddhis and rightly so, it was hui-neng who gave it more definite character and permanent form that time has tested and approved. Hui-neng was deeply influenced by his inherited and personal acquaintance with taoism. In his leadership and teachings he made little of personal buddha and very much of prajna in which he saw the ultimate principle of tao in both its irradiant and integrating forms.
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