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162-447: Pure Land is a tradition which is primarily focused on achieving rebirth in a Buddha's " pure land ", a superior place to spiritually train for full Buddhahood , since a Buddha has compassionately "purified" it for this purpose. In these realms, one can meet a Buddha face to face and study under them without any of the distractions or fears of our world. Since it is much easier to attain enlightenment in one of these buddha-fields (due to

324-527: A title for those who are spiritually awake or enlightened , and have thus attained the supreme goal of Buddhism, variously described as nirvana ("blowing out"), bodhi (awakening, enlightenment), and liberation ( vimutti, vimoksa ). A Buddha is also someone who fully understands the Dharma , the true nature of all things or phenomena ( dharmas ), the ultimate truth . Buddhahood (Sanskrit: buddhatva; Pali : buddhatta or buddhabhāva ; Chinese : 成佛 )

486-505: A Buddha, and recite his name single-mindedly. They should keep their bodies erect and, facing the direction of that Buddha, meditate upon him continuously. If they can maintain mindfulness of the Buddha without interruption from moment to moment, then they will be able to see all the Buddhas of the past, present, and future right in each moment. A related idea associated with this Mahayana Buddhology

648-504: A Buddha, in order to benefit and liberate all sentient beings. Thus, Buddhahood is the goal for all the various spiritual paths found in the various Mahayana traditions (including Vajrayana , Zen , and Pure land ). This contrasts with the common Theravada goal of individual liberation, or arhatship . Buddhahood is the state of an awakened being, who, having found the path of cessation of dukkha ("suffering", as created by attachment to desires and distorted perception and thinking)

810-414: A Buddha, or that it must take aeons. In Theravada Buddhism , Buddha refers to one who has reached awakening (bodhi) through their own efforts and insight, without a teacher to point out the dharma. A samyaksambuddha re-discovers the truths and the path to awakening on their own, and then teaches these to others after his awakening. A pratyekabuddha also reaches nirvana through his own efforts, but

972-477: A Buddha-field are a popular religious orientation, especially among laypersons. The most distinctive feature of East Asian Pure Land traditions is that it offers ordinary people (even the unlearned, and the unethical) hope that they may attain the stage of non-retrogression and eventually Buddhahood no matter how bad their karma may be. This is accomplished by rebirth in a pure land through the power of Buddha Amitabha. East Asian Pure Land Buddhism mostly relies on

1134-526: A Buddha. The Mahayana tradition generally follows the list of "Twelve Great Buddha Acts" (Skt. dvadaśabuddhakārya ). These are: The Pali suttas do not have such a list, but the Theravada commentarial tradition lists 30 obligatory acts of a Buddha. Various Mahayana sutras and treatises contain explanations of the nature of a Buddha and the various attributes which Buddhas are said to have. These attributes are significantly different and more exalted than

1296-499: A Buddha: one who had grown up in the world but had now gone beyond it, as a lotus grows from the water but blossoms above it, unsoiled. The Pāli Canon also states that Gautama Buddha is known as being a "teacher of the gods and humans," superior to both the gods (devas) and humans since he has attained the highest liberation, whereas the gods are still subject to anger, fear, and sorrow. In the Madhupindika Sutta (MN 18), Buddha

1458-629: A Buddhafield may have become popular in India due to the common idea that the bodhisattva path was very difficult and entailed much suffering and self-sacrifice. It also was seen as lasting a very long time, in some formulations, it lasts three incalculable eons ( asamkhyeya kalpas ), which would mean spending millions of lifetimes on the path. Not all buddha-fields appear as perfectly 'pure', and some Mahayana sutras speak of three kinds of buddha-fields: impure, pure, and mixed. Thus, an impure buddha-field (like this world, called Sahā—"the world to be endured"—which

1620-506: A Western monk of the Mountains and Rivers Order in New York, writes that Buddha is inspirational based on his humanness: A fundamental part of Buddhism's appeal to billions of people over the past two and a half millennia is the fact that the central figure, commonly referred to by the title "Buddha", was not a god, or a special kind of spiritual being, or even a prophet or an emissary of one. On

1782-624: A benefit from the in-group to the out-group) means "[I/we] explained [it] to [him/her/them]". Such beneficiary auxiliary verbs thus serve a function comparable to that of pronouns and prepositions in Indo-European languages to indicate the actor and the recipient of an action. Japanese "pronouns" also function differently from most modern Indo-European pronouns (and more like nouns) in that they can take modifiers as any other noun may. For instance, one does not say in English: The amazed he ran down

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1944-551: A chapter which states that there are many gates to Buddhist practice and that the easy path is that of being constantly mindful of the Buddhas, especially Amitabha. This chapter (number 9, "Chapter on Easy Practice") which focuses on how birth in Amitābha's Pure Land is a relatively easier path to follow was widely quoted by East Asian Pure Land authors. The authorship of this text has been disputed by some scholars, including Akira Hirakawa. The Indian Yogacara master Asanga also discusses

2106-406: A classic list of " supernormal knowledges " (Skt. abhijñā , Pali : abhiññā ) that a Buddha has attained through spiritual practice. There is an ancient list of "six classes of superknowledge" (Pali: chalabhiññā, Skt. ṣaḍabhijña) that Buddhas have which are found in various Buddhist sources. These are: Buddhist texts include numerous stories of the Buddha's miracles , which include displays of

2268-414: A distinct language of its own that has absorbed various aspects from neighboring languages. Japanese has five vowels, and vowel length is phonemic, with each having both a short and a long version. Elongated vowels are usually denoted with a line over the vowel (a macron ) in rōmaji , a repeated vowel character in hiragana , or a chōonpu succeeding the vowel in katakana . /u/ ( listen )

2430-419: A glide /j/ and either the first part of a geminate consonant ( っ / ッ , represented as Q) or a moraic nasal in the coda ( ん / ン , represented as N). The nasal is sensitive to its phonetic environment and assimilates to the following phoneme, with pronunciations including [ɴ, m, n, ɲ, ŋ, ɰ̃] . Onset-glide clusters only occur at the start of syllables but clusters across syllables are allowed as long as

2592-479: A great man . In the Pāli Canon , the Buddha is depicted as someone between a human and a divine being. He has a human body that decays and dies, and he was born from human parents (though some sources depict this as a miraculous birth). The most important element of a Buddha is that they have attained the supreme spiritual goal: nirvana . This is what makes him supreme and what grants him special powers. This view of

2754-471: A key role. The Vimalakīrti Sutra states that the purification of a buddha-land happens through the purification of our minds: "if the bodhisattva wishes to acquire a pure land, he must purify his mind. When the mind is pure, the buddha-land will be pure". When the Buddha's disciple Śāriputra questions the nature of this world which appears defiled, the Buddha states that it only appears impure to certain beings since their minds are impure. The Buddha then touches

2916-478: A later stratum (between 1st and 2nd century BCE) called the Buddhavamsa , twenty-one more Buddhas were added to the list of seven names in the early texts. Theravada tradition maintains that there can be up to five Buddhas in a kalpa or world age and that the current kalpa has had four Buddhas, with the current Buddha, Gotama, being the fourth and the future Buddha Metteyya being the fifth and final Buddha of

3078-479: A listener depending on the listener's relative social position and the degree of familiarity between the speaker and the listener. When used in different social relationships, the same word may have positive (intimate or respectful) or negative (distant or disrespectful) connotations. Japanese often use titles of the person referred to where pronouns would be used in English. For example, when speaking to one's teacher, it

3240-657: A monk should sit down and "contemplates the image of the Tathagatha without taking his eyes off it...he calls to mind the qualities of the Tathagatha." These qualities which one contemplates include his vajra body, ten powers, his moral qualities, samadhis and wisdom (prajña). According to Paul Williams, this practice of "Buddha mindfulness" gained further importance within Mahayana Buddhism, which had an expanded cosmology that held that there were infinite numbers of Buddhas and Bodhisattvas living in infinite Buddhafields throughout

3402-460: A past life of the Buddha Amitābha. He states that in a past life, Amitābha was once a king who renounced his kingdom, and became a monastic bodhisattva named Dharmākara ("Dharma Storehouse") and gave rise to the aspiration to achieve Buddhahood in order to help all beings. He also had the aspiration to create the most perfect buddha-field as the ideal place to reach awakening. Under the guidance of

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3564-408: A sentence need not be stated and pronouns may be omitted if they can be inferred from context. In the example above, hana ga nagai would mean "[their] noses are long", while nagai by itself would mean "[they] are long." A single verb can be a complete sentence: Yatta! ( やった! ) "[I / we / they / etc] did [it]!". In addition, since adjectives can form the predicate in a Japanese sentence (below),

3726-428: A single adjective can be a complete sentence: Urayamashii! ( 羨ましい! ) "[I'm] jealous [about it]!". While the language has some words that are typically translated as pronouns, these are not used as frequently as pronouns in some Indo-European languages, and function differently. In some cases, Japanese relies on special verb forms and auxiliary verbs to indicate the direction of benefit of an action: "down" to indicate

3888-461: A single utterance, all of his sayings being true, his physical body being limitless, his power ( prabhāva ) being limitless, the length of his life being limitless, never tiring of enlightening sentient beings and awakening pure faith in them, having no sleep or dreams, no pause in answering a question, and always in meditation ( samādhi ). A doctrine ascribed to the Mahāsāṃghikas is, "The power of

4050-410: A splendor and purity that matched the purity of the Buddha's mind. Sentient beings who are reborn in these pure buddha-fields due to their good karma also contribute to the development of a Buddha-field, as can bodhisattvas who are able to travel there. These buddha-fields are therefore powerful places which are very advantageous to spiritual progress. According to Jan Nattier, the wish to be reborn in

4212-543: A throne and teaching the Dharma. This practice is to be done for days or even three months, until they have visions of the Buddha (either while awake during the day or in a dream at night) at which point they may worship and receive teachings from Amitabha. Thus they can become very learned ( bahusruta ) bodhisattvas in this way. The sutra also states: Bodhisattvas hear about the Buddha Amitābha and call him to mind again and again in this land. Because of this calling to mind, they see

4374-414: Is Sakyamuni Buddha's field), includes non-Buddhists, immoral people, and so on. On the other hand, purified buddha-fields, like Amitabha's, are described as beautiful places, covered in beryl and gold, without any filth or evil. However, different Mahayana texts explain the nature of Sakyamuni's buddhafield in different ways. According to Paul Williams, some sutras adopt the view that Sakyamuni's buddhafield

4536-675: Is compressed rather than protruded , or simply unrounded. Some Japanese consonants have several allophones , which may give the impression of a larger inventory of sounds. However, some of these allophones have since become phonemic. For example, in the Japanese language up to and including the first half of the 20th century, the phonemic sequence /ti/ was palatalized and realized phonetically as [tɕi] , approximately chi ( listen ) ; however, now [ti] and [tɕi] are distinct, as evidenced by words like tī [tiː] "Western-style tea" and chii [tɕii] "social status". The "r" of

4698-421: Is topic–comment . Sentence-final particles are used to add emotional or emphatic impact, or form questions. Nouns have no grammatical number or gender , and there are no articles . Verbs are conjugated , primarily for tense and voice , but not person . Japanese adjectives are also conjugated. Japanese has a complex system of honorifics , with verb forms and vocabulary to indicate the relative status of

4860-494: Is a common view in Buddhist modernism , which sought to teach a form of Buddhism that was modern , rational and scientific . One figure who sees Buddha as mainly human is Thích Nhất Hạnh , a Vietnamese Buddhist monk in the Zen tradition, who states that "Buddha was not a god. He was a human being like you and me, and he suffered just as we do." In a similar fashion, Jack Maguire,

5022-630: Is also commonly used to refer to various separate Pure Land traditions which take Pure land practice as the central element of their teaching, sometimes exclusively so. In Chinese Buddhism , Pure Land is often thought of as its own zōng (school), like Zen and so forth. Thus, this usage corresponds to the East Asian term "Pure Land school" ( Chinese : 淨土宗 ; pinyin : Jìngtǔzōng ; Japanese : 浄土仏教 , romanized :  Jōdo bukkyō ; Korean :  정토종 ; RR :  Jeongto-jong ; Vietnamese : Tịnh độ tông ). In Japanese Buddhism,

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5184-449: Is also seen as having many miraculous and magical powers . However, a living Buddha has the limitations of a physical body, will feel pain, get old and die. In Mahayana Buddhism however, a Buddha is considered to be a transcendent being, who is all-knowing , immeasurably powerful , with an eternal lifespan. His wisdom light is said to pervade the cosmos, and his great compassion and skillful means are limitless. This transcendent being

5346-445: Is also seen in o-medetō "congratulations", from medetaku ). Late Middle Japanese has the first loanwords from European languages – now-common words borrowed into Japanese in this period include pan ("bread") and tabako ("tobacco", now "cigarette"), both from Portuguese . Modern Japanese is considered to begin with the Edo period (which spanned from 1603 to 1867). Since Old Japanese,

5508-519: Is also used in a limited fashion (such as for imported acronyms) in Japanese writing. The numeral system uses mostly Arabic numerals , but also traditional Chinese numerals . Proto-Japonic , the common ancestor of the Japanese and Ryukyuan languages , is thought to have been brought to Japan by settlers coming from the Korean peninsula sometime in the early- to mid-4th century BC (the Yayoi period ), replacing

5670-545: Is an Ashoka pillar at the site today. Ashoka's inscription in the Brahmi script is on the fragment of the pillar still partly buried in the ground. The inscription made when Emperor Asoka at Nigali Sagar in 249 BCE records his visit, the enlargement of a stupa dedicated to the Kanakamuni Buddha, and the erection of a pillar. Japanese language Japanese ( 日本語 , Nihongo , [ɲihoŋɡo] )

5832-440: Is appropriate to use sensei ( 先生 , "teacher"), but inappropriate to use anata . This is because anata is used to refer to people of equal or lower status, and one's teacher has higher status. Japanese nouns have no grammatical number, gender or article aspect. The noun hon ( 本 ) may refer to a single book or several books; hito ( 人 ) can mean "person" or "people", and ki ( 木 ) can be "tree" or "trees". Where number

5994-684: Is associated with comedy (see Kansai dialect ). Dialects of Tōhoku and North Kantō are associated with typical farmers. The Ryūkyūan languages, spoken in Okinawa and the Amami Islands (administratively part of Kagoshima ), are distinct enough to be considered a separate branch of the Japonic family; not only is each language unintelligible to Japanese speakers, but most are unintelligible to those who speak other Ryūkyūan languages. However, in contrast to linguists, many ordinary Japanese people tend to consider

6156-462: Is better documentation of Late Middle Japanese phonology than for previous forms (for instance, the Arte da Lingoa de Iapam ). Among other sound changes, the sequence /au/ merges to /ɔː/ , in contrast with /oː/ ; /p/ is reintroduced from Chinese; and /we/ merges with /je/ . Some forms rather more familiar to Modern Japanese speakers begin to appear – the continuative ending - te begins to reduce onto

6318-475: Is common throughout East Asian Buddhism . The myriad Buddhas are also seen as active in the world, guiding all sentient beings to Buddhahood. Paul Williams writes that the Buddha in Mahāyāna is "a spiritual king, relating to and caring for the world". This view entails a kind of docetism regarding the "historical" Buddha, Shakyamuni . His life and death were a "mere appearance," like a magic show; in reality,

6480-509: Is correlated with the sex of the speaker and the social situation in which they are spoken: men and women alike in a formal situation generally refer to themselves as watashi ( 私 , literally "private") or watakushi (also 私 , hyper-polite form), while men in rougher or intimate conversation are much more likely to use the word ore ( 俺 "oneself", "myself") or boku . Similarly, different words such as anata , kimi , and omae ( お前 , more formally 御前 "the one before me") may refer to

6642-488: Is credited with the authorship of the short Verses of Aspiration: An Upadeśa on the Amitāyus Sūtra ( Wúliángshòujīng yōupótíshè yuànshēng jié 無量壽經優婆提舍願生偈, T.1524) which is a commentary on the shorter Sukhāvatīvyūha which describes a five part practice which may have been used as a visualization meditation ritual. Williams notes that the authorship of this work by Vasubadhu is questioned by some modern scholars . The text

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6804-669: Is described in powerful terms as the Lord of the Dhamma and the bestower of immortality. Similarly, in the Anuradha Sutta (SN 44.2), Gautama Buddha is described as the "supreme man" and the "attainer of the superlative attainment". Because he has attained the highest spiritual knowledge, the Buddha is also identified with the Dhamma (the most fundamental reality) In the Vakkali Sutta (SN 22.87). In

6966-487: Is equivalent to the arhat. In Mahāyāna Buddhism meanwhile, a Buddha is seen as a transcendent being who has extensive powers, such as omniscience , omnipotence , and whose awakened wisdom (buddha-jñana) is all pervasive. This view can be found in numerous Mahāyāna sources, like the Avatamsaka sutra . Mahāyāna buddhology mainly understands the Buddha through the "three bodies" ( trikaya ) framework. In this framework,

7128-417: Is important, it can be indicated by providing a quantity (often with a counter word ) or (rarely) by adding a suffix, or sometimes by duplication (e.g. 人人 , hitobito , usually written with an iteration mark as 人々 ). Words for people are usually understood as singular. Thus Tanaka-san usually means Mx Tanaka . Words that refer to people and animals can be made to indicate a group of individuals through

7290-547: Is impure because, due to his vast compassion, he works to help all beings, even the most impure. Thus, while some Buddhas like Amitabha, teach the beings who aspire to be born in their pure buddha-fields, other Buddhas (like Sakyamuni) "vow to appear as Buddhas in impure realms, tainted Buddha Fields, out of their great compassion." This is the view of Sakyamuni's buddha-field which is found in the Lotus Sutra , which according to Williams "sought to restore Sakyamuni to pre-eminence in

7452-484: Is in the state of "no-more-Learning". There is a broad spectrum of opinion on the nature of Buddhahood, its universality, and the method of attaining Buddhahood among the various schools of Buddhism. The level to which this manifestation requires ascetic practices varies from none at all to an absolute requirement, dependent on doctrine. While most schools accept the bodhisattva ideal, in which it takes aeons to reach Buddhahood, not all agree that everyone can become

7614-476: Is known as one who calls to mind the Buddha." Thus, one should not think that these Buddhas actually come from somewhere or go anywhere, they are to be understood as similar to empty space and as not existing in some substantial or objective way, since they are empty, like all dharmas, of inherent existence ( svabhavena sunya ). The two most important Indian sutras for the East Asian Pure Land tradition are

7776-578: Is known for its focus on faith or trust. The Dà zhìdù lùn ( Great discourse on the Perfection of Wisdom , T.1509), translated by Kumārajīva and his team of scholars, is a large commentarial work on the Perfection of Wisdom . Its 92nd section (juǎn) is entitled "Chapter on Purifying a Buddha-field" and contains much discussion on the nature of buddha-fields and how to attain rebirth there. The Mahayana Sutras which teach Pure Land methods were brought from

7938-722: Is less common. In terms of mutual intelligibility , a survey in 1967 found that the four most unintelligible dialects (excluding Ryūkyūan languages and Tōhoku dialects ) to students from Greater Tokyo were the Kiso dialect (in the deep mountains of Nagano Prefecture ), the Himi dialect (in Toyama Prefecture ), the Kagoshima dialect and the Maniwa dialect (in Okayama Prefecture ). The survey

8100-515: Is no misery, hunger, or pain and where all beings accomplish the ten good actions . Nattier notes that this sutra does not recommend Buddhahood for all beings in Abhirati, instead some are striving for Arhatship and will attain it there. Also, in this sutra, bodhisattvas do not attain Buddhahood in Abhirati, instead, they advance on the path until ready and then they are born in another world which lacks

8262-400: Is not understood as having a normal physical human body, instead, Mahayana defends a kind of docetism , in which the Buddha's life on earth (as Shakyamuni) was a magical display which only appeared to have a human body. A being who is on the path to become a Buddha is called a bodhisattva . In Mahayana Buddhism , Buddhahood is the universal goal and all Mahayanists ultimately aim at becoming

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8424-420: Is often called a topic-prominent language , which means it has a strong tendency to indicate the topic separately from the subject, and that the two do not always coincide. The sentence Zō wa hana ga nagai ( 象は鼻が長い ) literally means, "As for elephant(s), (the) nose(s) (is/are) long". The topic is zō "elephant", and the subject is hana "nose". Japanese grammar tends toward brevity; the subject or object of

8586-447: Is possible for me to see him with my mind as clearly as with my eyes, in night as well as day. And since I spend my nights revering him, there is not, to my mind, a single moment spent away from him. The Ekottara-agama (EA) also contains various unique passages on buddhānusmṛti. EA III, 1 (Taisho Vol. II, p. 554a7-b9) states that buddhānusmṛti can lead to the unconditioned, nirvana , as well as magic power. This sutra explains that

8748-489: Is preserved in words such as matsuge ("eyelash", lit. "hair of the eye"); modern mieru ("to be visible") and kikoeru ("to be audible") retain a mediopassive suffix - yu(ru) ( kikoyu → kikoyuru (the attributive form, which slowly replaced the plain form starting in the late Heian period) → kikoeru (all verbs with the shimo-nidan conjugation pattern underwent this same shift in Early Modern Japanese )); and

8910-492: Is the condition and state of a buddha. This highest spiritual state of being is also termed sammā-sambodhi (Sanskrit: samyaksaṃbodhi; "full, complete awakening") and is interpreted in many different ways across schools of Buddhism . The title of "Buddha" is most commonly used for Gautama Buddha , the historical founder of Buddhism, who is often simply known as "the Buddha". The title is also used for other beings who have achieved awakening and liberation (or vimoksha ), such as

9072-476: Is the main source for the tradition of the Buddha Akṣobhya and his buddhafield of Abhirati . It is also one of the earliest known Mahayana sutras. According to this sutra, Akṣobhya took various vows to follow the path to Buddhahood many aeons ago. Due to the great merit generated by these vows for countless lifetimes, Akṣobhya was able to create a purified buddha-field, a peaceful and blissful place where there

9234-646: Is the principal language of the Japonic language family spoken by the Japanese people . It has around 123 million speakers, primarily in Japan , the only country where it is the national language , and within the Japanese diaspora worldwide. The Japonic family also includes the Ryukyuan languages and the variously classified Hachijō language . There have been many attempts to group the Japonic languages with other families such as

9396-402: Is the version of Japanese discussed in this article. Formerly, standard Japanese in writing ( 文語 , bungo , "literary language") was different from colloquial language ( 口語 , kōgo ) . The two systems have different rules of grammar and some variance in vocabulary. Bungo was the main method of writing Japanese until about 1900; since then kōgo gradually extended its influence and

9558-523: Is unable or unwilling to teach the dharma to others. An arhat needs to follow the teaching of a Buddha to attain Nirvana, and may also preach the dharma after attaining nirvana. In one instance the term buddha is also used in Theravada to refer to all who attain Nirvana , using the term sāvakabuddha to designate an arhat, someone who depends on the teachings of a Buddha to attain Nirvana. In this broader sense it

9720-471: Is used for the present and the future. For verbs that represent an ongoing process, the -te iru form indicates a continuous (or progressive) aspect , similar to the suffix ing in English. For others that represent a change of state, the -te iru form indicates a perfect aspect. For example, kite iru means "They have come (and are still here)", but tabete iru means "They are eating". Questions (both with an interrogative pronoun and yes/no questions) have

9882-405: Is why some linguists do not classify Japanese "pronouns" as pronouns, but rather as referential nouns, much like Spanish usted (contracted from vuestra merced , "your ( majestic plural ) grace") or Portuguese você (from vossa mercê ). Japanese personal pronouns are generally used only in situations requiring special emphasis as to who is doing what to whom. The choice of words used as pronouns

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10044-748: The Longer Sukhāvatīvyūha Sūtra , and the Shorter Sukhāvatīvyūha Sūtra . These sutras describe Amitābha (whose name means Immeasurable Light), and his pure buddha-field of Sukhavati (which is said to excel all buddhafields). They also discuss his various bodhisattva vows, which focus on his buddhafield as well as discussing how he attained Buddhahood. As Williams writes, the Longer sutra also states that "those who sincerely trust in Amitabha and desire to be reborn in his Pure Land need "call on

10206-635: The Sutra of Amitayus , the Contemplation Sutra and the Amitabha Sutra . The Pratyutpanna-samādhi-sūtra is also an important source, particularly for early Chinese Pure Land. The English term "Pure Land Buddhism" can refer to two religious phenomena. One referent of the term "Pure Land" is a collective term for all practices and teachings having to do with a Buddha's "pure land" or buddha-field (Sanskrit: buddhakṣetra ). This usage corresponds with

10368-603: The Ainu , Austronesian , Koreanic , and the now-discredited Altaic , but none of these proposals have gained any widespread acceptance. Little is known of the language's prehistory, or when it first appeared in Japan. Chinese documents from the 3rd century AD recorded a few Japanese words, but substantial Old Japanese texts did not appear until the 8th century. From the Heian period (794–1185), extensive waves of Sino-Japanese vocabulary entered

10530-706: The Gandhāra region to China as early as 147 CE, when the Indo-Kushan monk Lokakṣema began translating the first Buddhist sūtras into Chinese . They include the Akṣobhya-vyūha (centered on Abhirati , the buddha-field of the Buddha Akṣohhya ) and the Pratyutpanna Samādhi Sūtra (which discusses the buddhafield of Amitabha ). The earliest of these translations show evidence of having been translated from

10692-723: The Gāndhārī language , a Prakrit . There are also images of Amitābha with the bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta which were made in Gandhāra during the Kushan era . Somewhat later, the Kuchan master Kumārajīva (344–413 CE) translated the Smaller Sukhāvatī-vyūha (T 366) and other Chinese translators also rendered the Longer Sukhāvatīvyūha Sūtra into Chinese, the most popular being Buddhabhadra's c. 359–429 CE. Over time,

10854-455: The Japonic language family, which also includes the Ryukyuan languages spoken in the Ryukyu Islands . As these closely related languages are commonly treated as dialects of the same language, Japanese is sometimes called a language isolate . According to Martine Irma Robbeets , Japanese has been subject to more attempts to show its relation to other languages than any other language in

11016-504: The Philippines , and various Pacific islands, locals in those countries learned Japanese as the language of the empire. As a result, many elderly people in these countries can still speak Japanese. Japanese emigrant communities (the largest of which are to be found in Brazil , with 1.4 million to 1.5 million Japanese immigrants and descendants, according to Brazilian IBGE data, more than

11178-608: The Pratyutpanna, a practitioner must first strictly keep to the Buddhist moral code and then enter solitary retreat. In the retreat, they concentrate their thoughts on the Buddha Amitabha and thus practice buddhānusmṛti. They contemplate his qualities (such as being a Tathagata, a knower of the world, teacher of devas and humans) and his body, with the thirty two marks of the great man and a golden color, which shines brightly, sitting on

11340-456: The Pratyutpanna, these visions are possible because: "this triple world is nothing but thought. That is because however I discriminate things [Skt. vikalpayati, mentally construct], so they appear." The sutra also links this visionary samadhi with the realization of emptiness , stating that "he who obtains the samadhi of emptiness by thus concentrating on the Tathagata without apprehending him, he

11502-716: The United States (notably in Hawaii , where 16.7% of the population has Japanese ancestry, and California ), and the Philippines (particularly in Davao Region and the Province of Laguna ). Japanese has no official status in Japan, but is the de facto national language of the country. There is a form of the language considered standard : hyōjungo ( 標準語 ) , meaning "standard Japanese", or kyōtsūgo ( 共通語 ) , "common language", or even "Tokyo dialect" at times. The meanings of

11664-487: The abhiññās, healings, elemental magic (such as manipulating fire and water), and various other supernatural phenomena, traveling to higher realms of Buddhist cosmology , and others. One of the most famous of these miracles was the Twin Miracle at Sāvatthī , in which the Buddha emitted fire from the top of his body and water from his lower body simultaneously, before alternating them and then expanding them to illuminate

11826-491: The corrupt nature of the current age ), many Mahayana Buddhists strive to be reborn in such a place. The most common pure land today is that of Amitābha , called Sukhavati , "Land of Bliss". Mahayana Buddhists may also aspire to be reborn in other pure lands, such as the buddhafields of Aksobhya and Medicine Guru (though this is rarer). Although the Buddhas are venerated in Pure Land traditions and are seen as savior figures,

11988-794: The de facto standard Japanese had been the Kansai dialect , especially that of Kyoto . However, during the Edo period, Edo (now Tokyo) developed into the largest city in Japan, and the Edo-area dialect became standard Japanese. Since the end of Japan's self-imposed isolation in 1853, the flow of loanwords from European languages has increased significantly. The period since 1945 has seen many words borrowed from other languages—such as German, Portuguese and English. Many English loan words especially relate to technology—for example, pasokon (short for "personal computer"), intānetto ("internet"), and kamera ("camera"). Due to

12150-613: The early Buddhist schools , the Mahāsāṃghika branch regarded the buddhas as being characterized primarily by their supramundane ( lokottara ) nature. The Mahāsāṃghikas advocated the transcendental and supramundane nature of the buddhas and bodhisattvas and the fallibility of arhats. Of the 48 special theses attributed by the Indian scholar Vasumitra to the Mahāsāṃghika sects of Ekavyāvahārika , Lokottaravāda , and Kukkuṭika , 20 points concern

12312-473: The kalpa . This would make the current aeon a bhadrakalpa (fortunate aeon). In some Sanskrit and northern Buddhist traditions however, a bhadrakalpa has up to 1,000 Buddhas, with the Buddhas Gotama and Metteyya also being the fourth and fifth Buddhas of the kalpa respectively. The Koṇāgamana Buddha , is mentioned in a 3rd-century BCE inscription by Ashoka at Nigali Sagar , in today's Nepal . There

12474-519: The pratyutpanna-buddha-sammukhavasthita-samadhi which means "the samadhi of the one who stands ( avasthita ) face-to-face with, or in the presence of ( sammukha ), the present ( pratyutpanna ) Buddhas." This sutra also contains the earliest textual reference to Amitabha, though the context of the reference makes it clear that the Pratyutpanna Samādhi is not exclusively for meeting Amitabha but can be used to meet any present Buddha. According to

12636-626: The suffering which unawakened people experience in life. Most schools of Buddhism have also held that the Buddha was omniscient . However, the early texts contain explicit repudiations of making this claim of the Buddha. Mahāyāna buddhology expands the powers of a Buddha exponentially, seeing them as having unlimited lifespan and all-pervasive omniscient wisdom, as omnipotent, and as able to produce an infinite number of magical manifestations (nirmanakayas) as well as being able to produce pure lands (heaven-like realms for bodhisattvas). The Early Buddhist texts (and other later sources as well) contain

12798-518: The 1.2 million of the United States ) sometimes employ Japanese as their primary language. Approximately 12% of Hawaii residents speak Japanese, with an estimated 12.6% of the population of Japanese ancestry in 2008. Japanese emigrants can also be found in Peru , Argentina , Australia (especially in the eastern states), Canada (especially in Vancouver , where 1.4% of the population has Japanese ancestry),

12960-404: The Buddha Amitābha. Having seen him they ask him what dharmas it takes to be born in the realm of the Buddha Amitābha. Then the Buddha Amitābha says to these bodhisattvas: "If you wish to come and be born in my realm, you must always call me to mind again and again, you must always keep this thought in mind without letting up, and thus you will succeed in coming to be born in my realm." According to

13122-707: The Buddha Lokeśvararāja ("World Sovereign King"), innumerable buddha-lands throughout the ten directions were revealed to Dharmākara. After meditating for five eons on how to array the perfect buddha-land, he then made a great series of forty-eight vows, and through his great merit, created the realm of Sukhāvatī ("Ultimate Bliss"). Charles B. Jones describes some of the most important elements of these vows as follows: this buddha-land will be accessible to all beings who aspire to be reborn there even for "ten moments of thought" (vow 18), cultivate all virtues (vow 19), and, upon hearing his future buddha-name Amitābha, dedicate

13284-692: The Buddha as having ten characteristics (Ch./Jp. 十號). These characteristics are frequently mentioned in the Pāli Canon as well as in other early Buddhist sources as well as in Mahayana texts , and are chanted daily in many Buddhist monasteries. The ten epithets are: The tenth epithet is sometimes listed as "The World Honored Enlightened One" (Skt. Buddha-Lokanatha ) or "The Blessed Enlightened One" (Skt. Buddha-Bhagavan ). According to various Buddhist texts, upon reaching Buddhahood each Buddha performs various acts ( buddhacarita ) during his life to complete his duty as

13446-522: The Buddha is an early Buddhist practice which was taught in the Early Buddhist Texts . According to Paul Harrison, the term anusmṛti means 'recollection', 'remembrance', and, by extension, 'calling to mind', 'keeping in mind' (cf. smriti , commonly translated as 'mindfulness'). Buddha recollection was part of a group of anusmṛti practices. In the Anguttara Nikaya , one finds six anusmṛtis:

13608-404: The Buddha is seen as a very special and unique class of persons called a "great person" (mahāpurisa). Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human. Instead, he is seen as having many supranormal powers ( siddhi ), such as the superknowledges ( abhijna ), the capacity for a very long lifespan, as well as the thirty-two marks of

13770-554: The Buddha knew the dharmas of innumerable other Buddhas of the ten directions. Mahāyāna Buddhism generally follows the Mahāsāṃghika ideal of the Buddha being a transcendent and all-knowing (sarvajña) being with unlimited spiritual powers. Guang Xing describes the Buddha in Mahāyāna as an omnipotent and almighty divinity "endowed with numerous supernatural attributes and qualities". Mahāyāna cosmology also includes innumerable Buddhas who reside in innumerable buddha fields ( buddha kshetra ). The Mahāyāna Lotus Sutra , for example, says

13932-525: The Buddha still exists and is constantly helping living beings. Because of this transcendental view, Mahāyāna Buddhologies have sometimes been compared to various types of theism (including pantheism ) by different scholars. There is disagreement among scholars regarding this issue, as well on the general relationship between Buddhism and theism . Since Buddhas remain accessible, a Mahāyānist can direct prayers to them, as well as experience visions and revelations from them. This has been very influential in

14094-409: The Buddha's compassion in creating a world within which impure beings can grow. Thus the real way to attain a Pure Land is to purify one's own mind. Put another way, we are already in the Pure Land if we but knew it. Whatever the realm, if it is inhabited by people with enlightened pure minds then it is a Pure Land." There was never any Indian "school" focused on this method, as it was considered one of

14256-473: The Buddha's lifespan is as long as an eon ( kalpa ) but that he voluntarily allowed his life to end. Another early source for the Mahāsāṃghika view that a Buddha was a transcendent being is the idea of the thirty-two major marks of a Buddha's body. Furthermore, the Simpsapa sutta states that the Buddha had way more knowledge than what he taught to his disciples. The Mahāsāṃghikas took this further and argued that

14418-551: The Buddha, the Dhamma, the Sangha, sila (moral observance), caga (liberality), and the devata (gods). In the Sutta Nipata , a Brahmin follower of the Buddha, named Pingiya, notes that even though his physical state does not allow him to be with the Buddha personally, there is no moment for me, however small, that is spent away from Gotama, from this universe of wisdom, this world of understanding ... with constant and careful vigilance it

14580-545: The Buddhadharma to attain Buddhahood there. Akṣobhya and his buddha-field are also discussed in the Aṣṭasāhasrikā Prajñāpāramitā Sūtra , and the descriptions in this sutra match that of the Akṣobhya-vyūha . Nattier notes that this buddha-field is similar to our world system, with a human realm, heaven realms and a buddha-realm. However, it lacks the three lower realms and there is little suffering even in

14742-548: The Buddhas a supreme person with many superpowers, but which has a physical body that has many limitations of a human form was also shared by other early Buddhist schools like the Sarvastivada school, and the Dharmaguptaka . In the Pāli Canon, the Buddha is asked whether he was a deva or a human, and he replies that he had eliminated the deep-rooted unconscious traits that would make him either one, and should instead be called

14904-412: The Buddhas in their buddha-fields and vow to be like them. The Vimalakīrti Sutra is a text which mainly focuses on wisdom, but it includes various discussions the nature of our world (which is Śākyamuni's buddha-field), and how it appears impure and yet is pure. This discussion was widely quoted by later Chinese Pure Land sources. The sutra also contains a chapter in which Akṣobhya's buddha-field plays

15066-470: The Chinese term "Pure land Dharma gate" (淨土法門, pinyin : jìngtǔ fǎmén) which refers to a spiritual practice or a specific approach to the (Buddhist) Dharma . Since this is a generic term for all "pure land methods", it technically includes practices in many different Buddhist schools , including Tiantai , Tibetan Buddhism , and so on, and not just to those of "Pure Land schools" or sects. "Pure Land Buddhism"

15228-489: The Dharma to all beings there. The longer sutra also mentions that beings with little attainment or virtue can reach the Pure Land, though it also claims that how and where they will be born once inside the Pure Land is correlated with their level of attainment. Only those who have committed the Five Heinous Deeds or have slandered the dharma are barred from the Pure Land according to the long sutra. The Akṣobhya-vyūha

15390-567: The Dharma. The Bhaiṣajyaguru Sūtra briefly describes the buddhafield of the Buddha Bhaiṣajyaguru (Medicine Guru), the Buddha of healing, as well as the vows that he made as a bodhisattva. His buddhafield is similar to Akṣobhya's, without pain and totally clean and beautiful. The sutra may have been composed outside of India (perhaps Central Asia) and later introduced into the subcontinent. This Buddha became quite popular in East Asia due to

15552-599: The Dharma." The concept of many bodhisattvas simultaneously working toward Buddhahood is also found among the Mahāsāṃghika tradition, and further evidence of this is given in the Samayabhedoparacanacakra , which describes the doctrines of the Mahāsāṃghikas. Guang Xing writes that the Acchariyābbhūtasutta of the Majjhimanikāya along with its Chinese Madhyamāgama parallel is the most ancient source for

15714-482: The Japanese language is of particular interest, ranging between an apical central tap and a lateral approximant . The "g" is also notable; unless it starts a sentence, it may be pronounced [ ŋ ] , in the Kanto prestige dialect and in other eastern dialects. The phonotactics of Japanese are relatively simple. The syllable structure is (C)(G)V(C), that is, a core vowel surrounded by an optional onset consonant,

15876-560: The Mahayana sources which discuss buddhakṣetras are generally devotional Mahayana forms of the classic Buddhist practice known as mindfulness of the Buddha (Skt. buddhānusmṛti ). Andrew Skilton argues that the intermingling of Mahāyāna teachings with Sarvāstivādin meditation traditions in Kashmir led to the Buddha meditation practices which later influenced Pure Land in China. Remembrance of

16038-474: The Mahāsāṃghika view. The sutra mentions various miracles performed by the Buddha before his birth and after. The Chinese version even calls him Bhagavan , which suggests the idea that the Buddha was already awakened before descending down to earth to be born. Similarly, the idea that the lifespan of a Buddha is limitless is also based on ancient ideas, such as the Mahāparinirvānasūtra's statement that

16200-724: The Old Japanese sections are written in Man'yōgana , which uses kanji for their phonetic as well as semantic values. Based on the Man'yōgana system, Old Japanese can be reconstructed as having 88 distinct morae . Texts written with Man'yōgana use two different sets of kanji for each of the morae now pronounced き (ki), ひ (hi), み (mi), け (ke), へ (he), め (me), こ (ko), そ (so), と (to), の (no), も (mo), よ (yo) and ろ (ro). (The Kojiki has 88, but all later texts have 87. The distinction between mo 1 and mo 2 apparently

16362-488: The Ryūkyūan languages as dialects of Japanese. The imperial court also seems to have spoken an unusual variant of the Japanese of the time, most likely the spoken form of Classical Japanese , a writing style that was prevalent during the Heian period , but began to decline during the late Meiji period . The Ryūkyūan languages are classified by UNESCO as 'endangered', as young people mostly use Japanese and cannot understand

16524-517: The Sanskrit term pariśuddha - buddhakṣetra (purified buddhafield). The Pratyutpanna Samādhi Sūtra gives an early description of the practice of reciting the name of Amitābha as a meditation method , although it does not enumerate any vows of Amitābha or the qualities of his Buddha-field of Sukhāvatī. This sutra is one of the earliest Mahayana sutras translated into Chinese (it was eventually translated into Chinese four times). The sutra focuses on

16686-543: The addition of a collective suffix (a noun suffix that indicates a group), such as -tachi , but this is not a true plural: the meaning is closer to the English phrase "and company". A group described as Tanaka-san-tachi may include people not named Tanaka. Some Japanese nouns are effectively plural, such as hitobito "people" and wareware "we/us", while the word tomodachi "friend" is considered singular, although plural in form. Verbs are conjugated to show tenses, of which there are two: past and present (or non-past) which

16848-482: The belief that he could cure disease and enhance longevity. The Mañjuśrībuddhakṣetraguṇavyūha discusses the future buddha-field of Mañjuśrī . Teachings and practices related to buddha-fields are discussed in various Mahayana treatises, including some that have been attributed to Indian masters like Nāgārjuna and Vasubandhu . A text attributed to Nagarjuna, the * Dasabhumikavibhāsā (Chinese: Shí zhù pípóshā lùn 十住毘婆沙論, T.1521) which only exists in Chinese, contains

17010-434: The benefit of others." This ultimate awakened reality is understood and interpreted in numerous different ways by the different Mahayana schools. The Buddha-nature doctrines of Mahayana Buddhism also consider Buddhahood to be a universal and innate property which is immanent in all beings. Most Buddhists do not consider Gautama Buddha to have been the only Buddha. The Pāli Canon refers to many previous ones (see list of

17172-407: The contrary, he was a human being like the rest of us who quite simply woke up to full aliveness. The various Buddhist schools hold some varying interpretations on the nature of Buddha. All Buddhist traditions hold that a Buddha is fully awakened and has completely purified his mind of the three poisons of craving , aversion and ignorance . A Buddha is no longer bound by saṃsāra , and has ended

17334-580: The cosmos. Mahayana sutras contain even more extensive miracles. In the Vimalakirti Sutra , the Buddha display the true pure nature of his " buddha field " to everyone on earth, who suddenly beholds the world as a perfect world filled with jewels and other majestic features. Likewise, in the Lotus Sutra , the Buddha shakes the earth and shines a beam of light which illuminates thousands of "buddha-fields". Some Buddhists meditate on (or contemplate)

17496-594: The current kalpa (Pali: kappa, meaning eon or "age") called the good eon ( bhaddakappa ) and three are from past eons. One sutta called Chakkavatti-Sīhanāda Sutta from an early Buddhist text called the Digha Nikaya also mentions that following the Seven Buddhas of Antiquity, a Buddha named Maitreya is predicted to arise in the world. However, according to a text in the Theravada Buddhist tradition from

17658-564: The effect of changing Japanese into a mora-timed language. Late Middle Japanese covers the years from 1185 to 1600, and is normally divided into two sections, roughly equivalent to the Kamakura period and the Muromachi period , respectively. The later forms of Late Middle Japanese are the first to be described by non-native sources, in this case the Jesuit and Franciscan missionaries; and thus there

17820-535: The essential real Buddha is equated with the Dharmakāya . As in Mahāyāna traditions, the Mahāsāṃghikas held the doctrine of the existence of many contemporaneous buddhas throughout the ten directions. In the Mahāsāṃghika Lokānuvartana Sūtra , it is stated, "The Buddha knows all the dharmas of the countless buddhas of the ten directions." It is also stated, "All buddhas have one body, the body of

17982-532: The face of Pure Land cults centred on Amitayus and Aksobhya." According to the Vimalakirti sutra , this seemingly impure world, Sakyamuni's buddha-field, is actually a purified buddha-field. It only appears to be impure because the minds of sentient beings perceive it to be impure. As Williams explains, the view of the Vimalakirti sutra is that: "The impurity that we see is the result of impure awareness, and also

18144-455: The flow of loanwords from European languages increased significantly, and words from English roots have proliferated. Japanese is an agglutinative , mora -timed language with relatively simple phonotactics , a pure vowel system, phonemic vowel and consonant length, and a lexically significant pitch-accent . Word order is normally subject–object–verb with particles marking the grammatical function of words, and sentence structure

18306-609: The genitive particle ga remains in intentionally archaic speech. Early Middle Japanese is the Japanese of the Heian period , from 794 to 1185. It formed the basis for the literary standard of Classical Japanese , which remained in common use until the early 20th century. During this time, Japanese underwent numerous phonological developments, in many cases instigated by an influx of Chinese loanwords . These included phonemic length distinction for both consonants and vowels , palatal consonants (e.g. kya ) and labial consonant clusters (e.g. kwa ), and closed syllables . This had

18468-485: The ground with his toe and the whole world appears in a beautiful and radiant way to Śāriputra. The Buddha then states that his Buddha-field has always been pure. In contrast to this view, the Nirvana Sutra claims that Buddha Śākyamuni has his own Pure Land which is not this world, but is many worlds away and is called "Unsurpassable" (Wúshèng 無勝). The Buddha manifests from this Pure Land into our world in order to teach

18630-664: The historical Buddha or other Buddhas who appear human are understood docetically as magical "transformation bodies" ( nirmanakaya ). Meanwhile, the real or ultimate Buddha is the Dharmakaya , the body of ultimate reality. Thus, the Ratnagotravibhāga ( Analysis of the Jeweled Lineage ), a key Mahāyāna treatise, defines the Buddha as "the uncompounded (asamskrta), and spontaneous (anabhoga) Dharmakaya" and as "self-enlightened and self-arisen wisdom (jñana), compassion and power for

18792-409: The history of Mahāyāna Buddhism. Furthermore, a Mahāyāna devotee can also aspire to be reborn in a Buddha's Pure Land or Buddha field ( buddhakṣetra ), where they can strive towards Buddhahood in the best possible conditions. This practice is the central element of East Asian Pure Land Buddhism . Some modern Buddhists have argued that the Buddha was just a human being, albeit a very wise one. This

18954-644: The human realm, which is a peaceful place without any need to work nor buying or selling, since food magically appears to those who need it. According to the Akṣobhya-vyūha , attaining rebirth in Abhirati is difficult. Nattier notes that "a tremendous amount of merit is required", and conversely, no specific devotional act towards Akṣobhya is required. One must cultivate the proper roots of merit and purify one's conduct. Those who wish to be born in Abhirati should vow to be reborn there, dedicate all their merit to be reborn in Abhirati, not be selfish, learn meditation and meet with holy people. They should practice visualizing

19116-450: The idea of rebirth in a buddha-field in his Mahāyānasaṃgraha . According to Asanga, sutra statements which say that one may be reborn in a buddha-field by simply wishing to or by simply reciting a Buddha's name should not be taken literally. Instead, the Buddha's intent in saying such things was to encourage the lazy and indolent that were not capable of practicing the Dharma properly. Another Yogacara master, Asanga's brother Vasubandhu ,

19278-406: The land itself, with all its trees and buildings, will be adorned with all seven kinds of brilliant jewel (vow 32). The sutra then claims that Amitabha has achieved Buddhahood and hence these vows have been fulfilled. It also describes in detail the nature of the "Land of Peace and Bliss", its beauty, magnificence and comfortable features, as well as the way that the various features of the land teach

19440-430: The language, affecting the phonology of Early Middle Japanese . Late Middle Japanese (1185–1600) saw extensive grammatical changes and the first appearance of European loanwords . The basis of the standard dialect moved from the Kansai region to the Edo region (modern Tokyo ) in the Early Modern Japanese period (early 17th century–mid 19th century). Following the end of Japan's self-imposed isolation in 1853,

19602-453: The languages of the original Jōmon inhabitants, including the ancestor of the modern Ainu language . Because writing had yet to be introduced from China, there is no direct evidence, and anything that can be discerned about this period must be based on internal reconstruction from Old Japanese , or comparison with the Ryukyuan languages and Japanese dialects . The Chinese writing system

19764-449: The languages. Okinawan Japanese is a variant of Standard Japanese influenced by the Ryūkyūan languages, and is the primary dialect spoken among young people in the Ryukyu Islands . Modern Japanese has become prevalent nationwide (including the Ryūkyū islands) due to education , mass media , and an increase in mobility within Japan, as well as economic integration. Japanese is a member of

19926-427: The large quantity of English loanwords, modern Japanese has developed a distinction between [tɕi] and [ti] , and [dʑi] and [di] , with the latter in each pair only found in loanwords. Although Japanese is spoken almost exclusively in Japan, it has also been spoken outside of the country. Before and during World War II , through Japanese annexation of Taiwan and Korea , as well as partial occupation of China ,

20088-503: The lifespan of the Buddha is immeasurable. It also says that the Buddha actually achieved Buddhahood countless eons ( kalpas ) ago and has already been teaching the Dharma through his numerous manifestations ( nirmana ) for eons. In spite of this transcendent nature, Mahāyāna also affirms the immanent nature of Buddhahood in all beings (through the doctrine of Buddha-nature , which is seen as something that all beings have). This view of an immanent Buddha essence in all normal human beings

20250-479: The long and short Sukhāvatīvyūha sūtras were composed during the 1st and 2nd centuries CE, though he considers the smaller Sukhāvatīvyūha to be earlier. Andrew Skilton writes that the descriptions of Sukhāvatī given in the Sukhāvatīvyūha sūtras suggests that these descriptions were originally used for meditation: "This land, called Sukhāvatī or "blissful," is described in great detail, in a way that suggests that

20412-405: The many goals and methods of Indian Mahayana Buddhism. There is also very little evidence for an Amitabha cult per se in India according to Williams. Furthermore, the East Asian term "pure land" or "purified ground" (Chinese: jìngtǔ ) is not a translation of any particular Indic term, and Indian authors almost always used the term buddhakṣetra. However, it is possible the Chinese term is related to

20574-606: The merit of their practices to gaining rebirth (vow 20). He will personally appear to such beings at the moment of death (vow 19). Once born in his buddha-land, they will have many of the abilities and bodily features of a fully awakened buddha, such as the divine eye, the divine ear, and the ability to read others' minds (vows 6, 7, 8), and the 32 bodily marks of a buddha (vow 21). The requirements that beings first perfect all virtues and attain such abilities and features before gaining rebirth might lead one to think that they are effectively buddhas upon arrival, but other vows make clear that

20736-520: The name" of Amitabha only 10 times and they will be reborn there – provided they have not committed any of the five great crimes of murdering father or mother, or an Arhat, harming a Buddha, or causing schism in the sangha, or have slandered the Dharma." According to the longer sutra, those who wish to be reborn in Sukhavati should give rise to bodhicitta, meditate on Amitabha, hear and recite his name, pray to reborn in Sukhavati, and accumulate merit. Then at

20898-402: The named Buddhas ), while the Mahayana tradition additionally has many Buddhas of celestial origin (see Amitābha or Vairocana as examples. For lists of many thousands of Buddha names see Taishō Tripiṭaka numbers 439–448). The Theravada Buddhist tradition generally sees the Buddha as a supreme person who is neither a God in the theistic sense, nor a deva , nor a regular human . Thus,

21060-425: The only strict rule of word order is that the verb must be placed at the end of a sentence (possibly followed by sentence-end particles). This is because Japanese sentence elements are marked with particles that identify their grammatical functions. The basic sentence structure is topic–comment . For example, Kochira wa Tanaka-san desu ( こちらは田中さんです ). kochira ("this") is the topic of the sentence, indicated by

21222-486: The other human Buddhas who achieved enlightenment before Gautama; members of the Five Buddha Families such as Amitabha ; and the bodhisattva Maitreya , known as the "Buddha of the future who will attain awakening at a future time." In Theravada Buddhism , a Buddha is commonly understood as a being with the deepest spiritual wisdom about the nature of reality who has transcended rebirth and all suffering . He

21384-470: The out-group gives a benefit to the in-group, and "up" to indicate the in-group gives a benefit to the out-group. Here, the in-group includes the speaker and the out-group does not, and their boundary depends on context. For example, oshiete moratta ( 教えてもらった ) (literally, "explaining got" with a benefit from the out-group to the in-group) means "[he/she/they] explained [it] to [me/us]". Similarly, oshiete ageta ( 教えてあげた ) (literally, "explaining gave" with

21546-415: The particle wa . The verb desu is a copula , commonly translated as "to be" or "it is" (though there are other verbs that can be translated as "to be"), though technically it holds no meaning and is used to give a sentence 'politeness'. As a phrase, Tanaka-san desu is the comment. This sentence literally translates to "As for this person, (it) is Mx Tanaka." Thus Japanese, like many other Asian languages,

21708-445: The practice of mindfulness of the Buddha , which is called niànfó (念佛, "Buddha recitation", Japanese: nenbutsu ) in Chinese and entails reciting the name of Amitabha (Chinese: Āmítuófó , Japanese: Amida ). However, Pure Land Buddhism also includes a large group of practices which are done alongside Buddha recitation. In East Asian Buddhism , the three primary texts of the Pure Land tradition (the "Three Pure Land Sutras") are

21870-477: The proposed larger Altaic family, or to various Southeast Asian languages , especially Austronesian . None of these proposals have gained wide acceptance (and the Altaic family itself is now considered controversial). As it stands, only the link to Ryukyuan has wide support. Other theories view the Japanese language as an early creole language formed through inputs from at least two distinct language groups, or as

22032-478: The pure land of Amitabha (Jp: Amida), scholars may also use the term "Amidism". Similarly, traditional sources do sometimes speak of "Amida's Dharma ." Teachings which focus on seeking rebirth in a buddha-field ( buddhakṣetra ) were first developed in Indian Mahayana Buddhist Sutras , and were very popular in Kashmir and Central Asia , where they might have originated. The methods taught in

22194-459: The purpose of rebirth in this buddha-land is the acquisition of buddhahood. Beings born there are promised limitless time to practice (vow 15), they will never perish and revert to a lower rebirth (vow 2), and they will assuredly achieve buddhahood(vow 11). The land itself is to be so clear and pure that it perfectly reflects all other world systems (vow 31). All the accoutrements of the land will be so finely wrought as to be unperceivable (vow 27), and

22356-459: The same structure as affirmative sentences, but with intonation rising at the end. In the formal register, the question particle -ka is added. For example, ii desu ( いいです ) "It is OK" becomes ii desu-ka ( いいですか。 ) "Is it OK?". In a more informal tone sometimes the particle -no ( の ) is added instead to show a personal interest of the speaker: Dōshite konai-no? "Why aren't (you) coming?". Some simple queries are formed simply by mentioning

22518-439: The speaker, the listener, and persons mentioned. The Japanese writing system combines Chinese characters , known as kanji ( 漢字 , ' Han characters') , with two unique syllabaries (or moraic scripts) derived by the Japanese from the more complex Chinese characters: hiragana ( ひらがな or 平仮名 , 'simple characters') and katakana ( カタカナ or 片仮名 , 'partial characters'). Latin script ( rōmaji ローマ字 )

22680-797: The state as at the time the constitution was written, many of the elders participating in the process had been educated in Japanese during the South Seas Mandate over the island shown by the 1958 census of the Trust Territory of the Pacific that found that 89% of Palauans born between 1914 and 1933 could speak and read Japanese, but as of the 2005 Palau census there were no residents of Angaur that spoke Japanese at home. Japanese dialects typically differ in terms of pitch accent , inflectional morphology , vocabulary , and particle usage. Some even differ in vowel and consonant inventories, although this

22842-476: The street. (grammatically incorrect insertion of a pronoun) But one can grammatically say essentially the same thing in Japanese: 驚いた彼は道を走っていった。 Transliteration: Odoroita kare wa michi o hashitte itta. (grammatically correct) This is partly because these words evolved from regular nouns, such as kimi "you" ( 君 "lord"), anata "you" ( あなた "that side, yonder"), and boku "I" ( 僕 "servant"). This

23004-410: The supramundane nature of buddhas and bodhisattvas. According to Vasumitra, these four groups held that the Buddha is able to know all dharmas in a single moment of the mind. Yao Zhihua writes: In their view, the Buddha is equipped with the following supernatural qualities: transcendence ( lokottara ), lack of defilements, all of his utterances preaching his teaching , expounding all his teachings in

23166-433: The sutra, these visions are not said to be the result of the divine eye (or other magical powers), instead the Buddhas appear to the meditator's vision. The sutra also seeks to explain how it is possible to have these visions and what their nature is like. According to the sutra, the nature of the visions are dream-like and the sutra states that they are possible because all phenomena are empty and made by mind. According to

23328-676: The sūtras were to be used as guides to visualization meditation, and also gives an impression of a magical world of intense visual and sonorous delight." According to Nakamura, the Longer Sukhāvatīvyūha might have been influenced by the Lokottaravāda school, since the work has many elements in common with the Mahāvastu . In the Longer Sukhāvatīvyūha Sūtra , Gautama Buddha begins by describing to his attendant Ānanda

23490-501: The tathāgatas is unlimited, and the life of the buddhas is unlimited." According to Guang Xing, two main aspects of the Buddha can be seen in Mahāsāṃghika teachings: the true Buddha who is omniscient and immeasurably powerful, and the manifested forms through which he liberates sentient beings through skillful means. For the Mahāsaṃghikas, the historical Gautama Buddha was one of these transformation bodies (Skt. nirmāṇakāya ), while

23652-519: The term more commonly refers to specific institutions like Jōdo-shū and Jōdo Shinshū . Another common name for the Pure Land school in Chinese Buddhism is "Lotus School" (liánzōng 蓮宗), drawing its name from the various Pure land Lotus Societies, the first of which was founded by Huiyuan (334–416). In Japanese Buddhism meanwhile, another name for the Pure Land schools is "Nembutsu school". When referring to traditions which focus on rebirth in

23814-454: The text also shows Chinese influences, including references to earlier translations of Chinese Pure Land texts. Modern scholars generally accept that the text describes a meditation which was practiced in Central Asia, but with Chinese additions. Buddhahood In Buddhism , Buddha ( / ˈ b uː d ə , ˈ b ʊ d ə / , which in classic Indic languages means "awakened one") is

23976-783: The three principal sūtras for the Chinese Pure Land tradition became the Longer Sukhāvatīvyūha Sūtra , Amitayurdhyana Sutra ( i.e. The Contemplation Sutra ) and the Shorter Sukhāvatīvyūha Sūtra . Regarding the Amitayurdhyana Sutra (Guan-wuliangshou-jing, Sutra on the Visualization of [the Buddha] Immeasurable Life), modern scholars now consider it to be a Chinese composition. No Sanskrit original has been discovered, no Tibetan translations exists and

24138-561: The time of death, Amitabha will appear to those who have sincerely practiced and wished to be reborn there and lead them to Sukhavati. Bodhisattvas who reach Sukhavati from other lands will also be able to enter the stage of "one more birth" (left until Buddhahood) and they will also be able to be reborn from Sukhavati into other worlds to help beings. From Sukhavati, beings will also be able to visit other buddha-fields to see many other Buddhas. Thus, this buddha-field makes it much easier for someone to attain enlightenment. According to Julian Pas,

24300-610: The tradition clearly distinguishes itself from theistic religions, due to its roots in the classic Mahayana understanding of Buddhahood and bodhisattvas , as well as the Buddhist doctrines of emptiness and mind-only . Pure Land oriented practices and concepts form an important component of the Mahāyāna Buddhist traditions of China , Japan , Korea , Vietnam , the Himalayas and Inner Asian regions such as Tibet . In Tibetan Buddhism , prayers and practices which aim at rebirth in

24462-419: The two consonants are the moraic nasal followed by a homorganic consonant. Japanese also includes a pitch accent , which is not represented in moraic writing; for example [haꜜ.ɕi] ("chopsticks") and [ha.ɕiꜜ] ("bridge") are both spelled はし ( hashi ) , and are only differentiated by the tone contour. Japanese word order is classified as subject–object–verb . Unlike many Indo-European languages ,

24624-577: The two methods were both used in writing until the 1940s. Bungo still has some relevance for historians, literary scholars, and lawyers (many Japanese laws that survived World War II are still written in bungo , although there are ongoing efforts to modernize their language). Kōgo is the dominant method of both speaking and writing Japanese today, although bungo grammar and vocabulary are occasionally used in modern Japanese for effect. The 1982 state constitution of Angaur , Palau , names Japanese along with Palauan and English as an official language of

24786-472: The two terms (''hyōjungo'' and ''kyōtsūgo'') are almost the same. Hyōjungo or kyōtsūgo is a conception that forms the counterpart of dialect. This normative language was born after the Meiji Restoration ( 明治維新 , meiji ishin , 1868) from the language spoken in the higher-class areas of Tokyo (see Yamanote ). Hyōjungo is taught in schools and used on television and in official communications. It

24948-468: The universe. The practice of mindfulness of the Buddhas was seen as a way to contact these living Buddhas and attain awakening. For example, the Saptaśatikā (700 line) Prajñāpāramitā Sūtra states that through the 'Single Deed Samadhi' one can quickly attain enlightenment: The meditators should live in seclusion, cast away discursive thoughts, not cling to the appearance of things, concentrate their minds on

25110-407: The verb (e.g. yonde for earlier yomite ), the -k- in the final mora of adjectives drops out ( shiroi for earlier shiroki ); and some forms exist where modern standard Japanese has retained the earlier form (e.g. hayaku > hayau > hayɔɔ , where modern Japanese just has hayaku , though the alternative form is preserved in the standard greeting o-hayō gozaimasu "good morning"; this ending

25272-506: The very existence of a buddha-field depends on the acts of a bodhisattva on their path to Buddhahood. According to Jan Nattier, these ideas may have developed out of meditative experiences which provided certain meditators with "visions of a universe far more vast than had previously been supposed", with many world systems, some of which contained other Buddhas. This introduced the possibility that one could be reborn in these Buddha-fields. Indian Mahayanists also held that these buddha-fields had

25434-406: The way a Buddha is understood in non-Mahayana Buddhism. Some of the key attributes of Buddhahood in Mahayana buddhology include: In the earliest strata of Pali Buddhist texts , especially in the first four Nikayas , only the following seven Buddhas, The Seven Buddhas of Antiquity ( Saptatathāgata ), are explicitly mentioned and named (see for example SN 12.4 to SN 12.10). Four of these are from

25596-548: The world. Since Japanese first gained the consideration of linguists in the late 19th century, attempts have been made to show its genealogical relation to languages or language families such as Ainu , Korean , Chinese , Tibeto-Burman , Uralic , Altaic (or Ural-Altaic ), Austroasiatic , Austronesian and Dravidian . At the fringe, some linguists have even suggested a link to Indo-European languages , including Greek , or to Sumerian . Main modern theories try to link Japanese either to northern Asian languages, like Korean or

25758-535: Was based on 12- to 20-second-long recordings of 135 to 244 phonemes , which 42 students listened to and translated word-for-word. The listeners were all Keio University students who grew up in the Kanto region . There are some language islands in mountain villages or isolated islands such as Hachijō-jima island , whose dialects are descended from Eastern Old Japanese . Dialects of the Kansai region are spoken or known by many Japanese, and Osaka dialect in particular

25920-668: Was imported to Japan from Baekje around the start of the fifth century, alongside Buddhism. The earliest texts were written in Classical Chinese , although some of these were likely intended to be read as Japanese using the kanbun method, and show influences of Japanese grammar such as Japanese word order. The earliest text, the Kojiki , dates to the early eighth century, and was written entirely in Chinese characters, which are used to represent, at different times, Chinese, kanbun , and Old Japanese. As in other texts from this period,

26082-465: Was lost immediately following its composition.) This set of morae shrank to 67 in Early Middle Japanese , though some were added through Chinese influence. Man'yōgana also has a symbol for /je/ , which merges with /e/ before the end of the period. Several fossilizations of Old Japanese grammatical elements remain in the modern language – the genitive particle tsu (superseded by modern no )

26244-505: Was that through proper conduct, worship, and meditation, one could attain rebirth in the Buddha-field of one of these Buddhas. In the more expansive Mahayana cosmology, there are an infinite number of Buddhas, and each one has a field of activity where they teach and guide sentient beings to awakening. This teaching activity, which is done out of a sense of great compassion, is how Buddhas and bodhisattvas "purify" their Buddha-fields. Indeed,

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