Statue of Daiitoku Myōō, To-ji, #japan. As an incarnation of #amida Nyorai in Esoteric Shingon #buddhism, he has the power to abolish all evils. The Sanskrit name Yamantaka means 'those who also kill the grim reaper Yama'. He is also called Kaenma no Mikoto […]

[Original post on mastodon.social]

Five #buddha statue. Wat Phasornkaew temple, #thailand.
#buddhistart #buddhism

#amida Nyorai Seated Statue, Juraku-ji, Shiga Prefecture, #japan. It is said that there was originally a temple of the Tendai sect in this area, but it was destroyed in the fires of Nobunaga, and this temple was built. The principal image is the Joroku #Amida […]

[Original post on mastodon.social]

Gāravaḥ ca nivātaḥ ca santuṭṭhī ca kāryayuktā kāle dharmasavanaṃ etad maṅgala‑uttamaṃ.
— Mahāmaṅgala Sūtra

Yasmā ca kho, bhikṣavaḥ, asti ajātaḥ abhuutaḥ akṛtaḥ asaṅkhyātaḥ, tasmai jātasya bhūtasya kartṛtasya saṅkhyātaḥ niṣkramam prajñāyate.”

–Tatiyanirvāṇasaṁyuktasūtra, Paṭaligrāmavarga, Udāna 8.3

“Asti, bhikṣavaḥ, ajātaḥ abhuutaḥ akṛtaḥ asaṅkhyātaḥ. Na ca caitraḥ, bhikṣavaḥ, abhaviṣyati ajātaḥ abhuutaḥ akṛtaḥ asaṅkhyātaḥ; na idaṁ jātasya bhūtasya kartṛtasya saṅkhyātaḥ niṣkramam prajñāyatu.

It wasn’t until about the first century BCE that images depicting the Buddha in human form were created. As Buddhism spread from India, images of the Buddha were increasingly incorporated into the art and cultural forms of the host regions.

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Suppose there is a room that has been dark for a thousand years. If light reaches it, however briefly, the room immediately becomes bright. How can the darkness say that, having occupied the room for a thousand years, it refuses to leave?

—Master T’an-luan

705-780 AD, High Tang Dynasty, #bodhisattva and #kasyapa with #lokapala, Cave 45, #mogaocaves, #dunhuang. This group is part of nine original figures (seven now remain) on the West Wall of the cave. All three are listening to the #buddha, while expressing […]

[Original post on mastodon.social]

"Yadi me, Keśin, puruṣadharmaḥ śaithilyena vinayaṁ na upaiti, paruṣatvena vinayaṁ na upaiti, śaithilyaparuṣatvena vinayaṁ na upaiti, hanyāmi taṁ, Keśin."

— Kesi Sutra, Madhyama Agama 97, Tripitaka (Sanskrit Canon)

"Yadi te, Bhagavan, puruṣadharmaḥ śaithilyena vinayaṁ na upaiti, paruṣatvena vinayaṁ na upaiti, śaithilyaparuṣatvena vinayaṁ na upaiti, kiṁ taṁ Bhagavān karoti?"

Chapter 78 of the Greater Sutra of the Perfection of Wisdom https://collections.artsmia.org/art/122069/

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When we board the ship of the vow of great compassion and sail out on the vast sea of light, the breezes of the utmost virtue blow softly and the waves of our karmic evil turn to merit.

— Shinran Shonen, Kyōgyōshinshō

purelandsutras.wordpress.com

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For both Mīmāṃsā and Buddhist epistemologists, something is a source of knowledge only insofar as it causes you to know something new. Dignāga takes this novelty-requirement to the point that there is a 1:1 correspondence between things to be known and sources of knowledge
3/

In his translation of Dignāga's PS, Hattori translates this word with 'universals', but please consider that these are not really existing universals, but only constructs of our minds.
2/

According to Dignāga we move from an initial moment in which we perceive unique particulars (svalakṣaṇas) to a successive moment in which we cognize generalities (sāmānyalakṣaṇas).
1/

Jurakuen Daibutsu, Tsubosaka-ji, #japan.
#buddhistart #buddhism

নমো রত্ন‑ত্রয়ঃ,
নমো আর্য‑ঝানা‑সাগর‑বৈরোচন‑ভূহারা‑চার‑তথাগতায়,
আরাহতে সম্যাক‑সম‑বুদ্ধায়,
নমো সার্ব‑তথাগতে ভ্যাইঃ,
আরাহতে ভ্যাইঃ,
সম্যাক‑সম‑বুধে ভ্যাইঃ,
নমো আর্য‑অভলোকিতে,
শোরয়া‑বোধিসত্ত্বায়,
মহাসত্ত্বায় মহাকারুণিকায়,
তদ্যদ ওঁ,
ধর‑ধর,
ধিরি‑ধিরি,
ধুরু‑ধুরু,
ইতি ভে,
ইতি চালে‑চালে,
প্রা‑চালে,
প্রা‑চালে,
কুসুমে‑কুসুম,
ভা রে ইলি‑মিলি চিত্তি‑ঝ্বলম,
আপন্য স্বহ।
🪷