Manjushri

Manjushri
Manjushri
	MañjuśrīPala Dynasty,India,9th century CE
Sanskrit	मञ्जुश्री / 𑀫𑀜𑁆𑀚𑀼𑀰𑁆𑀭𑀻 ; Mañjuśrī
Bikol	Mangushli
Burmese	မဥ္ဇူသီရိ
Cebuano	Mangushli
Chinese	Văn thù bồ tát; (Pinyin:Wénshū Púsà); Văn thù sư lợi bồ tát; (Pinyin:Wénshūshīlì Púsà); Mạn thù thất lợi bồ tát; (Pinyin:Mànshūshìlì Púsà); Diệu cát tường bồ tát; (Pinyin:Miàojíxiáng Púsà); Diệu đức bồ tát; (PinyinMiàodé Púsà); Diệu âm bồ tát; (Pinyin:Miàoyīn Púsà)
Japanese	Văn thù bồ tát(もんじゅぼさつ); (romaji:Monju Bosatsu); Văn thù sư lợi bồ tát(もんじゅしりぼさつ); (romaji:Monjushiri Bosatsu); Diệu cát tường bồ tát(みょうきっしょうぼさつ); (romaji:Myōkisshō Bosatsu)
Khmer	មញ្ចុស្រី; (manh-cho-srei)
Korean	문수보살; (RR:Munsu Bosal); 만수보살; (RR:Mansu Bosal); 묘길상보살; (RR:Myokilsang Bosal)
Mongolian	ᠵᠦᠭᠡᠯᠡᠨ ᠡᠭᠰᠢᠭᠲᠦ; Зөөлөн эгшигт; Манзушир
Tagalog	Mangushli
Thai	พระมัญชุศรีโพธิสัตว์ (RTGS:phra manchusi phothisat); พระมัญชุศรี (RTGS:phra manchusi)
Tibetan	འཇམ་དཔལ་དབྱངས་; Wylie: 'jam dpel dbyang; THL: Jampelyang; འཇམ་དཔལ་; Wylie: 'jam dpel; THL: jampel
Vietnamese	Văn Thù Sư Lợi Bồ Tát; Văn-thù; Diệu Đức; Diệu Cát Tường; Diệu Âm
Information
Venerated by	Mahayana,Vajrayana
	Religion portal

Manjushri(Sanskrit:मञ्जुश्री,romanized:Mañjuśrī) is abodhisattvawho representsprajñā(transcendent wisdom) of the Buddhas inMahāyāna Buddhism.The name "Mañjuśrī" is a combination of Sanskrit word "mañju"and an honorific"śrī";it can be literally translated as" Beautiful One with Glory "or" Beautiful One with Auspiciousness ". Mañjuśrī is also known by the fuller name of Mañjuśrīkumārabhūta (मञ्जुश्रीकुमारभूत),^[1]literally "Mañjuśrī, Still a Youth" or, less literally, "Prince Mañjuśrī". Another name of Mañjuśrī is Mañjughoṣa.

In Mahāyāna Buddhism

Scholars have identified Mañjuśrī as the oldest and most significant bodhisattva in Mahāyāna literature.^[2]Mañjuśrī is first referred to in earlyMahāyāna sūtrassuch as thePrajñāpāramitāsūtras and through this association, very early in the tradition he came to symbolize the embodiment ofprajñā(transcendent wisdom).^[1]TheLotus Sutraassigns him apure landcalledVimala,which according to theAvatamsaka Sutrais located in the East. His pure land is predicted to be one of the two best pure lands in all of existence in all the past, present, and future. When he attainsBuddhahoodhis name will be Universal Sight^{[citation needed]}.In theLotus Sūtra,Mañjuśrī also leads theNagaraja's daughterto enlightenment. He also figures in theVimalakīrti Sūtrain a debate withVimalakīrtiwhere he is presented as a Bodhisattva who discusses non-duality with him.

An example of a wisdom teaching of Mañjuśrī can be found in theSaptaśatikā Prajñāpāramitā Sūtra(Taishō Tripiṭaka232).^[3]Thissūtracontains a dialogue between Mañjuśrī and the Buddha on the OneSamādhi(Skt.Ekavyūha Samādhi).Sheng-yenrenders the following teaching of Mañjuśrī, for enteringsamādhinaturally through transcendent wisdom:

Contemplate the fiveskandhasas originally empty and quiescent, non-arising, non-perishing, equal, without differentiation. Constantly thus practicing, day or night, whether sitting, walking, standing or lying down, finally one reaches an inconceivable state without any obstruction or form. This is the Samadhi of One Act (Nhất hành tam muội;Yīxíng sānmèi).^[4]

Vajrayāna Buddhism

WithinVajrayānaBuddhism, Mañjuśrī is a meditational deity and considered a fully enlightened Buddha. InShingon Buddhism,he is one of theThirteen Buddhasto whom disciples devote themselves. He figures extensively in many esoteric texts such as theMañjuśrīmūlakalpa^[1]and theMañjuśrīnāmasamgīti.His consort in some traditions isSaraswati.

TheMañjuśrīmūlakalpa,which later came to be classified underKriyātantra,states thatmantras taught in theŚaiva,Garuḍa, andVaiṣṇavatantras will be effective if applied by Buddhists since they were all taught originally by Mañjuśrī.^[5]

Iconography

Mañjuśrī is depicted as a male bodhisattva wielding a flaming sword in his right hand, representing the realization of transcendent wisdom which cuts down ignorance and duality. The scripture supported by thepadma(lotus) held in his left hand is aPrajñāpāramitā sūtra,representing his attainment of ultimate realization from the blossoming of wisdom.

Mañjuśrī is often depicted as riding or seated on a bluelion,as can be seen atBuddha Tooth Relic Temple and MuseuminSingapore.(see opposite), or sitting on the skin of a lion. This represents the use of wisdom to tame the mind, which is compared to riding or subduing a ferocious lion. In Chinese and Japanese Buddhist art, Mañjuśrī's sword is sometimes replaced with aruyiscepter, especially in representations of hisVimalakirti Sutradiscussion with the laymanVimalakirti.^[6]According toBerthold Laufer,the first Chinese representation of aruyiwas in an 8th-century Mañjuśrī painting byWu Daozi,showing it held in his right hand taking the place of the usual sword. In subsequent Chinese and Japanese paintings of Buddhas, aruyiwas occasionally represented as a Padma with a long stem curved like aruyi.^[7]

He is one of the Four Great Bodhisattvas ofChinese Buddhism,the other three beingKṣitigarbha,Avalokiteśvara,andSamantabhadra.In China, he is often paired with Samantabhadra^{[citation needed]}.

InTibetan Buddhism,Mañjuśrī is sometimes depicted in a trinity with Avalokiteśvara andVajrapāṇi^{[citation needed]}.

Mantras

Arapacana mantra

Amantracommonly associated with Mañjuśrī is the following:^[8]

oṃ arapacana dhīḥ

The Arapacana is asyllabaryconsisting of forty-two letters, and is named after the first five letters:a, ra, pa, ca, na.^[9]This syllabary was most widely used for theGāndhārī languagewith theKharoṣṭhī scriptbut also appears in some Sanskrit texts. The syllabary features in Mahāyāna texts such as the longerPrajñāpāramitātexts, theGaṇḍavyūha Sūtra,theLalitavistara Sūtra,theAvataṃsaka Sūtra,theDharmaguptaka Vinaya,and theMūlasarvāstivādaVinaya.^[9]In some of these texts, the Arapacana syllabary serves as amnemonicfor important Mahāyāna concepts.^[9]Due to its association with him,Arapacanamay even serve as an alternate name for Mañjuśrī.^[8]

TheSutra on Perfect Wisdom(Conze 1975) defines the significance of each syllable thus:^{[citation needed]}

Ais a door to the insight that all dharmas are unproduced from the very beginning (ādya-anutpannatvād).
RAis a door to the insight that all dharmas are without dirt (rajas).
PAis a door to the insight that all dharmas have been expounded in the ultimate sense (paramārtha).
CAis a door to the insight that the decrease (cyavana) or rebirth of any dharma cannot be apprehended, because all dharmas do not decrease, nor are they reborn.
NAis a door to the insight that the names (i.e.nāma) of all dharmas have vanished; the essential nature behind names cannot be gained or lost.

Tibetan pronunciation is slightly different and so the Tibetan characters read:oṃ a ra pa tsa na dhīḥ(Tibetan:ༀ་ཨ་ར་པ་ཙ་ན་དྷཱི༔,Wylie:om a ra pa tsa na d+hIH).^[10]In Tibetan tradition, this mantra is believed to enhance wisdom and improve one's skills in debating, memory, writing, and other literary abilities. "Dhīḥ"is the seed syllable of the mantra and is chanted with greater emphasis and also repeated a number of times as adecrescendo.

Other mantras

According to theMañjuśrīmūlakalpa,"the ultimate heart essence of Mañjuśrī, which accomplishes all endeavors" is the following mantra:^[11]

Namaḥ sarvabuddhānām oṁ maṁ

TheSādhanamālāalso contains a popular mantra which refers to Mañjuśrī as the "lord of speech" (Vāgīśvara):^[12]

Oṃ Vāgīśvara Mūḥ

This mantra is very popular inNepal,where Vāgīśvara Mañjuśrī is a popular deity.^[12] Another Mañjuśrī mantra is the mantra for Mañjuvajra, a tantric form of Mañjuśrī associated with theGuhyasamajatradition, it is:^[13]

Oṃ Mañjuvajra Hūṃ

In Buddhist cultures

In China

Mañjuśrī is known in China asWenshu(Chinese:Văn thù;pinyin:Wénshū).Mount WutaiinShanxi,one of the fourSacred Mountains of China,is considered by Chinese Buddhists to be hisbodhimaṇḍa.He was said to bestow spectacular visionary experiences to those on selected mountain peaks and caves there. In Mount Wutai'sFoguang Temple,the Manjusri Hall to the right of its main hall was recognized to have been built in 1137 during theJin dynasty.The hall was thoroughly studied, mapped and first photographed by early twentieth-century Chinese architectsLiang SichengandLin Huiyin.^[14]These made it a popular place of pilgrimage, but patriarchs includingLinji YixuanandYunmen Wenyandeclared the mountain off limits.^[15]

Mount Wutai was also associated with theEast Mountain Teaching.^[16]Mañjuśrī has been associated with Mount Wutai since ancient times. Paul Williams writes:^[17]

Apparently the association of Mañjuśrī with Wutai (Wu-t'ai) Shan in north China was known in classical times in India itself, identified by Chinese scholars with the mountain in the 'north-east' (when seen from India orCentral Asia) referred to as the abode of Mañjuśrī in theAvataṃsaka Sūtra.There are said to have been pilgrimages from India and other Asian countries to Wutai Shan by the seventh century.

According to official histories from theQing dynasty,Nurhaci,a military leader of theJurchensofNortheast Chinaand founder of what became the Qing dynasty, named his tribe after Mañjuśrī as theManchus.^[18]The true origin of the name Manchu is disputed.^[19]

MonkHanshan(Hàn sơn) is widely considered to be a metaphorical manifestation of Mañjuśrī. He is known for having co-written the following famous poem about reincarnation with monkShide:^[20]^[21]

Drumming your grandpa in the shrine,
Cooking your aunts in the pot,
Marrying your grandma in the past,
Should I laugh or not?

Đường thượng đả cổ đả công bì,
Oa nội tiên chử thị cô nương,
Tam thế tổ mẫu thú vi phụ,
Ngã kim bất tiếu đẳng hà thời.

InTibetan Buddhism,Mañjuśrī manifests in a number of differentTantricforms.Yamāntaka(meaning 'terminator ofYamai.e. Death') is thewrathfulmanifestation of Mañjuśrī, popular within theGelugschool of Tibetan Buddhism. Other variations upon his traditional form as Mañjuśrī includeNamasangiti,Arapacana Manjushri, etc. In Tibetan Buddhism, Mañjuśrī is also anyidam.TheEmperor Manjushrias a honorific title was also given to Qing emperors such as theQianlong Emperor.

In the Taoist pantheon, Mañjuśrī is adopted as a Taoist deity known asWenshu Guangfa Tianzun.This deity appears in the Ming Dynasty novelFengshen Yanyias a senior disciple ofYuanshi Tianzun,the highest deity in Taoism. However, the booksQunxian Xianpo TianmenandWestern Tang Dynasty Biographystate that Wenshu Guangfa Tianzun and Mañjuśrī Bodhisattva are not the same person.^[22]^[23]

In Nepal

According toSwayambhu Purana,theKathmandu Valleywas once a lake. It is believed that Mañjuśrī came on a pilgrimage from his earthly abode-Wutaishan(five-peaked mountain) in China. He saw a lotus flower in the center of the lake, which emitted brilliant radiance. He cut a gorge at Chovar with his flaming sword to allow the lake to drain. The place where the lotus flower settled became the greatSwayambhunathStupa, and the valley thus became habitable.

In Indonesia

In eighth centuryJavaduring theMataram Kingdom,Mañjuśrī was a prominent deity revered by theSailendra dynasty,patrons of Mahayana Buddhism. TheKelurak inscription(782) andManjusrigrha inscription(792) mentioned about the construction of a grand Prasada namedVajrāsana Mañjuśrīgṛha(Vajra House of Mañjuśrī) identified today asSewutemple, located just 800 meters north of thePrambanan.Sewu is the second largest Buddhist temple in Central Java afterBorobudur.The depiction of Mañjuśrī in Sailendra art is similar to those of thePala Empirestyle ofNalanda,Bihar.Mañjuśrī was portrayed as a youthful handsome man with the palm of his hands tattooed with the image of a flower. His right hand is facing down with an open palm while his left-hand holds anutpala(blue lotus). He also uses the necklace made of tigercanine teeth.

Gallery

Mañjuśrī figure fromCandi Jago,14th century Java, Indonesia.
Mañjuśrī figure brandishing sword of wisdom inNepal
Palm leaf manuscript painting of Mañjuśrī.Nalanda,Bihar,India.
Silver figure of Mañjuśrī holding a long-stemmed lotus. Central Java, Indonesia.
Blanc de Chinefigure of Mañjuśrī holding aruyiscepter. China, 17th century.
Mañjuśrī on lion withcintamani.Quan Am Temple,Ho Chi Minh City.
Mañjuśrī crossing the sea. Japan.
Bodhisattva Manjushri seated in lalitasana, from China, Jin Dynasty, 12th century CE. British Museum.
Drawing of Mañjuśrī, Bodhisattva of Wisdom
Statue of Mañjuśrī atBangka Lungshan Temple,Taipei

References

Citations

^^a ^b ^cKeown, Damien (editor) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003).A Dictionary of Buddhism.Oxford, UK: Oxford University Press.ISBN 0-19-860560-9p.172.
^A View of Manjushri: Wisdom and Its Crown Prince in Pala Period India. Harrington, Laura. Doctoral Thesis, Columbia University, 2002
^The Korean Buddhist Canon: A Descriptive Catalog (T 232)
^Sheng-Yen, Master ( thánh nghiêm pháp sư )(1988).Tso-Ch'an,p.364
^Sanderson, Alexis. "The Śaiva Age: The Rise and Dominance of Śaivism during the Early Medieval Period." In: Genesis and Development of Tantrism, edited by Shingo Einoo. Tokyo: Institute of Oriental Culture, University of Tokyo, 2009. Institute of Oriental Culture Special Series, 23, pp. 129-131.
^Davidson, J. LeRoy, "The Origin and Early Use of the Ju-i",Artibus Asiae1950,13.4, 240.
^Laufer, Berthold,Jade, a Study in Chinese Archaeology and Religion,Field Museum of Natural History, 1912, 339.
^^a ^bBuswell, Robert. Lopez, Donald.The Princeton Dictionary of Buddhism.2013. p. 527
^^a ^b ^cBuswell, Robert. Lopez, Donald.The Princeton Dictionary of Buddhism.2013. p. 61
^[1]- Visible Mantra's website
^"The Root Manual of the Rites of Mañjuśrī / 84000 Reading Room".84000 Translating The Words of The Budda.Retrieved2024-03-22.
^^a ^bBhattacharyya, Benoytosh.The Indian Buddhist Iconography Mainly Based on the Sādhanamālā and Other Cognate Tāntric Texts of Rituals(2nd Ed.),pp. 113, 116. K. L. MUKHOPADHYAY, Calcutta, 1958.
^Bhattacharyya, Benoytosh.The Indian Buddhist Iconography Mainly Based on the Sādhanamālā and Other Cognate Tāntric Texts of Rituals(2nd Ed.),pp. 117. K. L. MUKHOPADHYAY, Calcutta, 1958.
^Liang, Ssucheng.A Pictorial History of Chinese Architecture.Ed. Wilma Fairbank. Cambridge, Michigan: The MIT Press, 1984.
^*See Robert M. Gimello, "Chang Shang-ying on Wu-t'ai Shan", in Pilgrims and Sacred Sites in China:, ed. Susan Naquin and Chün-fang Yü (Berkeley: University of California Press, 1992), pp. 89–149; and Steven Heine, "Visions, Divisions, Revisions: The Encounter Between Iconoclasm and Supernaturalism in Kōan Cases about Mount Wu-t'ai", in The Kōan, pp. 137–167.
^Heine, Steven (2002).Opening a Mountain: Koans of the Zen Masters.USA: Oxford University Press. p.[2].ISBN 0-19-513586-5.
^Williams, Paul.Mahayana Buddhism: The Doctrinal Foundations.2000. p. 227
^Agui (1988).Mãn châu nguyên lưu khảo (the Origin of Manchus).Liaoning Nationality Publishing House.ISBN 9787805270609.
^Yan, Chongnian (2008).Minh vong thanh hưng lục thập niên ( thải đồ trân tàng bản ).Zhonghua Book Company.ISBN 9787101059472.
^"Thi tăng hàn sơn dữ thập đắc: Văn thù bồ tát phổ hiền bồ tát hóa thân"(in Chinese). Beijing: NetEase Buddhism Channel. 2014-12-10.
^Hàn đình kiệt."Hàn sơn thi thưởng tích"(in Chinese). Zhejiang: Linh sơn hải hội kỳ khan xã.
^Tứ xuyên đạo giáo sử thoại [Sichuan Taoist History](in Chinese). Tứ xuyên nhân dân xuất bản xã. 1985.... Văn thù quảng pháp thiên tôn, tựu thị văn thù, chí vu quan âm, cải danh khiếu tác từ hàng đạo nhân, tự xưng "Bần đạo nãi linh thứu sơn nguyên giác động nhiên đăng đạo nhân" giả, tiền thân tựu thị nhiên đăng phật, tây phương cực nhạc thế giới đích khổng tước minh vương, thành liễu chuẩn đề đạo nhân.
^Đương đại(in Chinese). Nhân dân văn học xuất bản xã. 2009.... Văn thù quảng pháp thiên tôn ", giá dữ tam giáo trung đích đại sư pháp hào tập quán đái" tử ", như" quảng thành tử "" vân trung tử "" xích tinh tử "Dã đại dị kỳ thú. Khước bất khả nhận vi giá vị" văn thù "Tiện chân thị phật gia na vị" văn thù bồ tát "[Translation:... Wenshu Guangfa Tianzun," this differs significantly from the usual naming conventions for masters in the Three Religions, where they typically include "Zi" ( tử ) in their titles, such as "Guangcheng Zi," "Yunzhong Zi," "Chijing Zi," and others. However, it should not be assumed that this "Wenshu" is indeed the same as the Buddhist figure "Manjushri Bodhisattva." ]

Sources

Doniger, Wendy,ed. (1993),Purana Perennis: Reciprocity and Transformation in Hindu and Jaina Texts,State University of New York Press,ISBN 0-7914-1381-0

External links

[Keown,_Damien_2003_p.172-1] Keown, Damien (editor) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003).A Dictionary of Buddhism.Oxford, UK: Oxford University Press.ISBN 0-19-860560-9p.172.

[2] A View of Manjushri: Wisdom and Its Crown Prince in Pala Period India. Harrington, Laura. Doctoral Thesis, Columbia University, 2002

[3] The Korean Buddhist Canon: A Descriptive Catalog (T 232)

[4] Sheng-Yen, Master ( thánh nghiêm pháp sư )(1988).Tso-Ch'an,p.364

[5] Sanderson, Alexis. "The Śaiva Age: The Rise and Dominance of Śaivism during the Early Medieval Period." In: Genesis and Development of Tantrism, edited by Shingo Einoo. Tokyo: Institute of Oriental Culture, University of Tokyo, 2009. Institute of Oriental Culture Special Series, 23, pp. 129-131.

[6] Davidson, J. LeRoy, "The Origin and Early Use of the Ju-i",Artibus Asiae1950,13.4, 240.

[7] Laufer, Berthold,Jade, a Study in Chinese Archaeology and Religion,Field Museum of Natural History, 1912, 339.

[Buswell,_Robert_2013._p._527-8] Buswell, Robert. Lopez, Donald.The Princeton Dictionary of Buddhism.2013. p. 527

[Buswell,_Robert_2013._p._61-9] Buswell, Robert. Lopez, Donald.The Princeton Dictionary of Buddhism.2013. p. 61

[10] [1]- Visible Mantra's website

[11] "The Root Manual of the Rites of Mañjuśrī / 84000 Reading Room".84000 Translating The Words of The Budda.Retrieved2024-03-22.

[:0-12] Bhattacharyya, Benoytosh.The Indian Buddhist Iconography Mainly Based on the Sādhanamālā and Other Cognate Tāntric Texts of Rituals(2nd Ed.),pp. 113, 116. K. L. MUKHOPADHYAY, Calcutta, 1958.

[13] Bhattacharyya, Benoytosh.The Indian Buddhist Iconography Mainly Based on the Sādhanamālā and Other Cognate Tāntric Texts of Rituals(2nd Ed.),pp. 117. K. L. MUKHOPADHYAY, Calcutta, 1958.

[14] Liang, Ssucheng.A Pictorial History of Chinese Architecture.Ed. Wilma Fairbank. Cambridge, Michigan: The MIT Press, 1984.

[15] *See Robert M. Gimello, "Chang Shang-ying on Wu-t'ai Shan", in Pilgrims and Sacred Sites in China:, ed. Susan Naquin and Chün-fang Yü (Berkeley: University of California Press, 1992), pp. 89–149; and Steven Heine, "Visions, Divisions, Revisions: The Encounter Between Iconoclasm and Supernaturalism in Kōan Cases about Mount Wu-t'ai", in The Kōan, pp. 137–167.

[16] Heine, Steven (2002).Opening a Mountain: Koans of the Zen Masters.USA: Oxford University Press. p.[2].ISBN 0-19-513586-5.

[17] Williams, Paul.Mahayana Buddhism: The Doctrinal Foundations.2000. p. 227

[18] Agui (1988).Mãn châu nguyên lưu khảo (the Origin of Manchus).Liaoning Nationality Publishing House.ISBN 9787805270609.

[19] Yan, Chongnian (2008).Minh vong thanh hưng lục thập niên ( thải đồ trân tàng bản ).Zhonghua Book Company.ISBN 9787101059472.

[20] "Thi tăng hàn sơn dữ thập đắc: Văn thù bồ tát phổ hiền bồ tát hóa thân"(in Chinese). Beijing: NetEase Buddhism Channel. 2014-12-10.

[21] Hàn đình kiệt."Hàn sơn thi thưởng tích"(in Chinese). Zhejiang: Linh sơn hải hội kỳ khan xã.

[22] Tứ xuyên đạo giáo sử thoại [Sichuan Taoist History](in Chinese). Tứ xuyên nhân dân xuất bản xã. 1985.... Văn thù quảng pháp thiên tôn, tựu thị văn thù, chí vu quan âm, cải danh khiếu tác từ hàng đạo nhân, tự xưng "Bần đạo nãi linh thứu sơn nguyên giác động nhiên đăng đạo nhân" giả, tiền thân tựu thị nhiên đăng phật, tây phương cực nhạc thế giới đích khổng tước minh vương, thành liễu chuẩn đề đạo nhân.

[23] Đương đại(in Chinese). Nhân dân văn học xuất bản xã. 2009.... Văn thù quảng pháp thiên tôn ", giá dữ tam giáo trung đích đại sư pháp hào tập quán đái" tử ", như" quảng thành tử "" vân trung tử "" xích tinh tử "Dã đại dị kỳ thú. Khước bất khả nhận vi giá vị" văn thù "Tiện chân thị phật gia na vị" văn thù bồ tát "[Translation:... Wenshu Guangfa Tianzun," this differs significantly from the usual naming conventions for masters in the Three Religions, where they typically include "Zi" ( tử ) in their titles, such as "Guangcheng Zi," "Yunzhong Zi," "Chijing Zi," and others. However, it should not be assumed that this "Wenshu" is indeed the same as the Buddhist figure "Manjushri Bodhisattva." ]

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]

[10]

[11]

[12]

[13]

[14]

[15]

[16]

[17]

[18]

[19]

[20]

[21]

[22]

[23]

v t e Topics inBuddhism
Outline Glossary Index
Foundations	Four Noble Truths Three Jewels Buddha Dharma Sangha Noble Eightfold Path Nirvana Middle Way
The Buddha	Tathāgata Birthday Four sights Eight Great Events Great Renunciation Physical characteristics Life of Buddha in art Footprint Relics Iconography in Laos and Thailand Films Miracles Family Suddhodāna(father) Māyā(mother) Mahapajapati Gotamī(aunt, adoptive mother) Yaśodharā(wife) Rāhula(son) Ānanda(cousin) Devadatta(cousin) Places where the Buddha stayed Buddha in world religions
Bodhisattvas	Avalokiteśvara Guanyin Mañjuśrī Mahāsthāmaprāpta Ākāśagarbha Kṣitigarbha Samantabhadra Vajrapāṇi Skanda Tārā Metteyya/Maitreya
Disciples	Kaundinya Assaji Sāriputta Mahamoggallāna Ānanda Mahākassapa Aṅgulimāla Anuruddha Mahākaccana Nanda Subhūti Punna Upāli Mahapajapati Gotamī Khema Uppalavanna Asita Channa Yasa
Key concepts	Avidyā (Ignorance) Bardo Bodhicitta Buddha-nature Dhamma theory Dharma Enlightenment Five hindrances Indriya Karma Kleshas Mental factors Mindstream Parinirvana Pratītyasamutpāda Rebirth Saṃsāra Saṅkhāra Skandha Śūnyatā Taṇhā (Craving) Tathātā Ten Fetters Three marks of existence Anicca Dukkha Anatta Two truths doctrine
Cosmology	Ten spiritual realms Six realms Deva realm Human realm Asura realm Hungry Ghost realm Animal realm Naraka Three planes of existence
Branches	Mahayana Zen Chinese Chan Japanese Zen Korean Seon Vietnamese Thiền Pure Land Tiantai Huayan Risshū Nichiren Madhyamaka Yogachara Vajrayana Tibetan Buddhism Chinese Esoteric Buddhism Shingon Dzogchen Theravada Navayana Early Buddhist schools Pre-sectarian Buddhism Basic points unifying Theravāda and Mahāyāna
Practices	Bhavana Bodhipakkhiyādhammā Brahmavihara Mettā Karuṇā Mudita Upekkha Buddhābhiṣeka Dāna Devotion Deity yoga Dhyāna Faith Five Strengths Iddhipada Meditation Mantras Kammaṭṭhāna Recollection Smarana Anapanasati Samatha Vipassanā(Vipassana movement) Shikantaza Zazen Tukdam Koan Ganana Mandala Tonglen Tantra Tertön Terma Merit Mindfulness Mindful Yoga Satipatthana Nekkhamma Nianfo Pāramitā Paritta Puja Offerings Prostration Chanting Refuge Sādhu Satya Sacca Seven Factors of Enlightenment Sati Dhamma vicaya Pīti Passaddhi Śīla Five precepts Eight precepts Bodhisattva vow Pratimokṣa Threefold Training Śīla Samadhi Prajñā Vīrya Four Right Exertions Twenty-two vows of Ambedkar
Nirvana	Bodhi Bodhisattva Buddhahood Pratyekabuddha Four stages of awakening Sotāpanna Sakadagami Anāgāmi Arhat
Monasticism	Bhikkhu Bhikkhunī Śrāmaṇera Śrāmaṇerī Anagārika Ajahn Sayadaw Zen master Rōshi Lama Rinpoche Geshe Tulku Western tulku Kappiya Donchee Householder Upāsaka and Upāsikā Achar Śrāvaka The ten principal disciples Shaolin Monastery
Major figures	Gautama Buddha Nagasena Aśvaghoṣa Nagarjuna Asanga Vasubandhu Kumārajīva Buddhaghosa Buddhapālita Dignāga Bodhidharma Zhiyi Emperor Wen of Sui Songtsen Gampo Xuanzang Shandao Padmasambhāva Saraha Atiśa Naropa Karmapa Hōnen Shinran Dōgen Nichiren Shamarpa Dalai Lama Panchen Lama Ajahn Mun B. R. Ambedkar Ajahn Chah Thích Nhất Hạnh
Texts	Early Buddhist Texts Tripiṭaka Mahayana sutras Pāli Canon Chinese Buddhist canon Tibetan Buddhist canon Dhammapada Sutra Vinaya Madhyamakālaṃkāra Abhidharmadīpa
Countries	Afghanistan Bangladesh Bhutan Cambodia China India Indonesia Japan Korea Laos Malaysia Maldives Mongolia Myanmar Nepal Pakistan Philippines Russia Buryatia Kalmykia Tuva(ru) Singapore Sri Lanka Taiwan Thailand Tibet Vietnam Africa Central Asia Middle East Iran Western countries Argentina Australia Brazil Canada France Mexico United Kingdom United States Venezuela
History	Timeline Ashoka Kanishka Buddhist councils History of Buddhism in India Decline of Buddhism in India Great Anti-Buddhist Persecution Greco-Buddhism Menander I Buddhism and the Roman world Buddhism in the West Silk Road transmission of Buddhism Persecution of Buddhists Banishment of Buddhist monks from Nepal Buddhist crisis Sinhalese Buddhist nationalism Buddhist modernism Vipassana movement 969 Movement Women in Buddhism
Philosophy	Abhidharma Atomism Buddhology Creator Buddhism and democracy Economics Eight Consciousnesses Engaged Buddhism Eschatology Ethics Evolution Humanism Logic Reality Secular Buddhism Socialism The unanswered questions
Culture	Architecture Temple Vihāra Kyaung Wat Ordination hall Stupa Pagoda Burmese pagoda Candi Dzong architecture List of Buddhist architecture in China Japanese Buddhist architecture Korean Buddhist temples Thai temple art and architecture Tibetan Buddhist architecture Art Greco-Buddhist Bodhi Tree Budai Buddha in art Calendar Cuisine Funeral Holidays Vesak Uposatha Māgha Pūjā Asalha Puja Vassa Jaya Sri Maha Bodhi Kasaya Mahabodhi Temple Mantra Om mani padme hum Mudra Music Pilgrimage Lumbini Maya Devi Temple Bodh Gaya Sarnath Kushinagar Poetry Prayer beads Hama Yumi Prayer wheel Symbolism Dharmachakra Flag Bhavacakra Swastika Thangka Temple of the Tooth Vegetarianism
Miscellaneous	Abhijñā Amitābha Brahmā Dharma talk Hinayana Kalpa Koliya Lineage Māra Ṛddhi Siddhi Sacred languages Pāḷi Sanskrit
Comparison	Baháʼí Faith Christianity Influences Comparison East Asian religions Gnosticism Hinduism Jainism Judaism Psychology Science Theosophy Violence Western philosophy
Lists	Bodhisattvas Buddhas Buddhists Suttas Sutras Temples Festivals
Category Religion portal

v t e Bodhisattvas
Major	Avalokiteśvara(Guanyin) Mañjuśrī Samantabhadra Kṣitigarbha Maitreya Mahāsthāmaprāpta Ākāśagarbha
Chinese	Skanda Sangharāma (Guān Yǔ)
Vajrayāna	Padmasambhava Mandāravā Tārā Vajrapāṇi Vajrasattva Sitātapatrā Cundī
Other	B. R. Ambedkar Bhaiṣajyarāja Candraprabha Niō Supratiṣṭhitacāritra Supuṣpacandra Sūryaprabha Vasudhārā Viśiṣṭacāritra Viśuddhacāritra Nagarjuna Śāntideva

v t e Chinese Buddhist pantheon
Buddhas Phật (Fó)/ như lai (Rúlái)	Five Wisdom Tathāgatas (Wǔfāng Fó) Seven Buddhas of Antiquity (Guòqù Qīfó) Buddhas of the Ten Directions (Shífāng Fó)^[zh] Eighty-eight Buddhas (Bāshíbā Fó) Śākyamuni (Shìjiāmóuní Fó) Vairocana (Pílúzhēnǎ Fó) Amitābha (Āmítuó Fó) Bhaisajyaguru (Yàoshī Fó) Amoghasiddhi (Bùkōngchéngjiù Fó) Akshobhya (Āchù Fó) Ratnasambhava (Bǎoshēng Fó) Dīpankara (Rándēng Fó) Vipassī (Pípóshī Fó) Vessabhū (Píshèpó Fó) Kakusandha (Jūliúsūn Fó) Koṇāgamana (Jūnàhán Fó) Kassapa (Jiāshè Fó)
Bodhisattvas Bồ tát (Púsà)	Four Great Bodhisattvas (Sìdà Púsà)^[zh] Eight Great Bodhisattvas (Bādà Púsà)^[zh] Twelve Bodhisattvas of Perfect Enlightenment (Shí'èr Yuánjué Púsà) Avalokiteśvara (Guānyīn Púsà) Manjushri (Wénshū Púsà) Samantabhadra (Pǔxián Púsà) Kṣitigarbha (Dìzàng Púsà) Mahāsthāmaprāpta (Dàshìzhì Púsà) Vajrapāṇi (Jīngāngshǒu Púsà) Maitreya (Mílè Púsa) Ākāśagarbha (Xūkōngzàng Púsà) Cundī (Zhǔntí Púsà) Tara (Duōluó Púsà) Sūryaprabha (Rìguāng Púsà) Candraprabha (Yuèguāng Púsà) Bhaiṣajyarāja (Yàowáng Púsà) Bhaiṣajyasamudgata (Yàoshàng Púsà) Cintāmaṇicakra (Rúyìlún Guānyīn) Vajrasattva (Jīngāng Sàduǒ Púsà)
Wisdom Kings Minh vương (Míngwáng)	Eight Wisdom Kings (Bādà Míngwáng) Ten Wisdom Kings (Shídà Míngwáng) Mahamayuri (Kǒngquè Míngwáng) Ucchuṣma (Huìjì Jīngāng) Kuṇḍali (Jūntúlì Míngwáng) Hayagriva (Mǎtóu Guānyīn) Acala (Bùdòng Míngwáng) Trailokyavijaya (Xiángsānshì Míngwáng) Yamāntaka (Dàwēidé Míngwáng) Mahacakra (Dàlún Míngwáng) Padanaksipa (Bùzhì Míngwáng) Mahabala (Dàlì Míngwáng) Aparajita (Wúnéngshēng Míngwáng) Vajrahāsa (Dàxiào Míngwáng)
Deities and Demons Chư thiên quỷ thần (Zhūtiān Guǐshén)	Twenty-Four Protective Deities (Èrshísì Zhūtiān) Twelve Heavenly Generals (Shí'èr Shénjiāng) Eight Great Yakṣa Generals (Bādà Yèchā Dàjiàng) Eight Legions of Devas and Nāgas (Tiānlóng bābù) Four Heavenly Kings (Sì Tiānwáng) Brahma (Fàntiān) Indra (Dìshìtiān) Shiva (Dàzìzàitiān) Lakshmi (Gōngdétiān) Saraswati (Biàncáitiān) Surya (Rìtiān) Chandra (Yuètiān) Pañcika (Sànzhī Dàjiàng) Hārītī (Guǐzǐmǔ) Yama (Yán Wáng) Marici (Mólìzhītiān) Prithvi (Jiānláo Dishén) Sāgara (Suōjiéluó Lóngwáng) Vajra-Weilding God (Zhíjīngāng shén) Gunyapati (Mìjī Jīngāng) Narayana (Nàluóyántiān) Sitātapatrā (Báisǎngài Fúdǐng) Mahākāla (Dàhēitiān) Sudhana (Shàncái) Nagakanya (Lóngnǚ) Puti Shushen Zi Wei Emperor Dongyue Emperor (Dōngyuè Dàdì) Thunder god (Léigōng) Skanda (Wéituó) Sangharama Bodhisattva (Qíelán Púsà) Deva (Tiān) Nāga (Lóng) Asura (Āxiūluō) Yaksha (Yèchà) Garuda (Jiālóuluó) Gandharva (Gāntàpó) Kinnara (Jǐnnàluō) Mahoraga (Móhóuluójiā) Apsara (Fēitiān Nǚshén) Kalaviṅka (Jiālíngpínqié)
Arhats La hán (Luóhàn)	Five Hundred Arhats (Wǔbǎi luóhàn) Eighteen Arhats (Shíbā Luóhàn) Sixteen Arhats (Shíliù Luóhàn) Mahākāśyapa (Xiánglóng Luóhàn) Nagasena(Wāěr Luóhàn) Rahula (Chénsāi Luóhàn) Pindola Bharadvaja (Qílù Luóhàn) Bodhidharma (Guojiāng Luóhàn) Asita (Chángméi Luóhàn) Kanaka the Vatsa (Xǐqìng Luóhàn) Kanaka the Bharadvaja (Jǔbō Luóhàn) Subinda (Tuōda Luóhàn) Nakula (Jìngzuò Luóhàn) Kalika (Qíxiàng Luóhàn) Vijraputra (Xiàoshī Luóhàn) Gobaka (Kāixīn Luóhàn) Pantha the Elder (Tànshǒu Luóhàn) Vanavasa (Bājiāo Luóhàn) Pantha the Younger (Kānmén Luóhàn) Budai (Bùdài Luóhàn)
Sangha Cao tăng ・ tổ sư (Gāosēng・Zǔshī)	Ānanda Moggallāna Bodhidharma (Dámó) An Shigao Xuánzàng Fǎxiǎn Yìjìng Shàn Dào Huìguǒ Jìgōng Emperor Ming Emperor Wu
Mahayana Chan Pure Land Tiantai Huayan Chinese Esoteric Buddhism Tantrism Chinese mythology Religion in China

Authority control databases
International	FAST VIAF WorldCat
National	Germany Israel United States