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19-736: Xiaoqing may refer to: Xiaoqing (character) , a character in the Chinese Legend of the White Snake Xiaoqing River , a river in Shandong, China People with the given name [ edit ] Liu Xiaoqing (born 1951), Chinese actress Zuo Xiaoqing (born 1977), Chinese actress Lim Xiaoqing (born 1967), Chinese-Swedish badminton player Li Xiaoqing (born 1995), Chinese handball player Xiaoqing Wen See also [ edit ] Xiao Qing (862–930?), government official of

38-577: A jacket or cardigan. The saṃghāti is a double layers robe of Bhikkhus or Bhikkhunis used as an outer cloak for various occasions. It comes over the upper robe ( uttarāsaṅga ), and the undergarment ( antarvāsa ). In representations of the Buddha, the saṃghāti is usually the most visible garment, with the undergarment or uttarāsaṅga protruding at the bottom. It is quite similar in shape to the Greek himation , and its shape and folds have been treated in Greek style in

57-402: A set of robes for monks who followed the teachings of Gautama Buddha . A notable variant has a pattern reminiscent of an Asian rice field. Original kāṣāya were constructed of discarded fabric . These were stitched together to form three rectangular pieces of cloth, which were then fitted over the body in a specific manner. The three main pieces of cloth are the antarvāsa , the uttarāsaṅga , and

76-455: A work which describes the color of monastic robes used in five major Indian Buddhist sects, called Da Biqiu Sanqian Weiyi (Ch. 大比丘三千威儀). Another text translated at a later date, the Śāriputraparipṛcchā , contains a very similar passage corroborating this information, but the colors for the Sarvāstivāda and Dharmaguptaka sects are reversed. In traditions of Tibetan Buddhism , which follow

95-427: Is an adaptation of the novel of the same name by Lilian Lee , published in 1993. Kasaya (clothing) Kāṣāya are the robes of fully ordained Buddhist monks and nuns , named after a brown or saffron dye. In Sanskrit and Pali, these robes are also given the more general term cīvara , which references the robes without regard to color. Buddhist kāṣāya are said to have originated in ancient India as

114-599: Is different from Wikidata All article disambiguation pages All disambiguation pages Xiaoqing (character) Xiaoqing is a green snake who transforms into a human being after five hundred years of disciplined training in Taoism . Xiaoqing is the close confidant or sworn sister of the protagonist Bai Suzhen , the white snake. Bai Suzhen often calls her Qingmei ( 青妹 , lit.   ' [Little] Sister Qing ' ) or Qing'er ( 青兒 , lit.   ' Child Qing ' ). After Fahai pushed Bai Suzhen down under

133-424: Is portrayed as a treacherous antagonist who betrays Bai Suzhen. However, in almost all versions, Xiaoqing finally becomes a deity . In another version of the story, after years of refining her powers, Xiaoqing goes to Jinshan Temple to confront Fahai and ultimately defeats him. As a result, Bai Suzhen is finally freed from Leifeng Pagoda and reunited with her husband and son. Meanwhile, Fahai flees and hides inside

152-498: Is worn over a Chinese-style long robe, called jikitotsu (直裰) which was also developed in China, and had a belt or sash tied at the waist. Zen Buddhist monks wear a form of formal dress which is composed of two kimono, covered by the jikitotsu; and the kesa is finally worn on top of the jikitotsu. Japanese buddhism kesa (袈裟) used to be worn covering the entire body beneath the head, including both shoulders, but now they are worn with

171-501: The saṃghāti . Together they form the "triple robe," or ticīvara . The ticīvara is described more fully in the Theravāda Vinaya (Vin 1:94 289). The antarvāsa is the inner robe covering the lower body. It is the undergarment that flows underneath the other layers of clothing. It has a large top, and almost entirely covers the torso. In representations of the Buddha, the bottom of the antarvāsa usually protrudes, and appears in

190-516: The Greco-Buddhist art of Gandhāra . Other items that may have been worn with the triple robe were: In India, variations of the kāṣāya robe distinguished different types of monastics. These represented the different schools that they belonged to, and their robes ranged widely from red and ochre, to blue and black. Between 148 and 170 CE, the Parthian monk An Shigao came to China and translated

209-641: The Mūlasarvāstivāda Vinaya, red robes are regarded as characteristic of the Mūlasarvāstivādins. According to Dudjom Jigdral Yeshe Dorje , the robes of fully ordained Mahāsāṃghika monastics were to be sewn out of more than seven but no more than twenty-three sections. The symbols sewn on the robes were the endless knot (Skt. śrīvatsa ) and the conch (Skt. śaṅkha ), two of the aṣṭamaṅgala , auspicious symbols in Buddhism. In Chinese Buddhism ,

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228-557: The Leifeng Pagoda, Xiaoqing was no match for Fahai, and had no choice but to retreat to Mount Emei , go back into the cave and return to practicing Daoist austerities. Twelve years later, she had finally completed the True Fire of Samadhi, and came to find Fahai for revenge. There was nowhere for Fahai to escape being burned by the True Fire of Samadhi, so in a great rush, he hid inside a crab shell. Leifang Pagoda collapsed, and Bai Suzhen

247-588: The Tang, Later Liang and Later Tang dynasties Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Xiaoqing . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Xiaoqing&oldid=1187347646 " Categories : Disambiguation pages Disambiguation pages with given-name-holder lists Hidden categories: Short description

266-587: The black robes." However, the Song dynasty monk Zanning (919–1001 CE) writes that during the earlier Han - Wei period, the Chinese monks typically wore red. The Japanese term kesa came from the Chinese transliteration of the term kāṣāya. Like in China, the kesa is a rectangular garment which is worn over the left shoulder. The Japanese kesa are also made of patchwork (割截衣; kassetsue) which can be composed of five, seven, nine, or more panels of fabric sewed together. The kesa

285-662: The colors of a Chinese Buddhist monastic's robes often corresponded to their geographical region rather than to any specific schools. By the maturation of Chinese Buddhism, only the Dharmaguptaka ordination lineage was still in use, and therefore the color of robes served no useful purpose as a designation for sects, the way that it had in India. During the Tang dynasty , Chinese Buddhist monastics typically wore grayish-black robes, and were even colloquially referred to as Ziyi ( 緇 衣 ), "those of

304-444: The rough shape of a triangle. This garment is essentially a skirt, which was common enough as ancient menswear. When needed, its height could be adjusted so it did not hang as low as the ankles. A robe covering the upper body. It comes over the undergarment, or antarvāsa. In representations of the Buddha, the uttarāsaṅga rarely appears as the uppermost garment, since it is often covered by the outer robe, or saṃghāti. Or can be worn with

323-578: The stomach of a crab. There is a saying that a crab's internal fat is orange because it resembles the color of Fahai's kasaya . Located in Jizhou , Tianjin, the White Snake Cave is where the statues of Bai Suzhen and Xiaoqing stand as deities. Legend has it that the White Snake and Green Snake practiced Taoism within this cave. The popular film Green Snake features Xiaoqing as the main character. It

342-448: The term jiasha ( Chinese : 袈裟 ; pinyin : jiāshā ) was borrowed from the term kāṣāya. In China, the jiasha refers to a one-piece, patchworked rectangular fabric which is worn over a long one-piece, cross-collar robe known as zhiduo . During the early period of Chinese Buddhism , the most common color was red. Later, the color of the robes came to serve as a way to distinguish monastics, just as they did in India. However,

361-535: Was saved. From then on, she and Bai Suzhen, Xu Xian and their child all lived a blessed and happy life together. Xiaoqing's fate varies depending on the preference of the storyteller. In some versions, Xiaoqing and Bai Suzhen are fused together in the Leifeng Pagoda ; in others, Xiaoqing marries Xu Xian (or a friend of his) and has a son, Xu Rulin. Sometimes it is said she never married, instead devoting herself to neidan , and in an even more extreme variation, she

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