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HomeBuddhism7. Ksitigarbha saving all hell beings Relax, Get a Cup of Tea Nevertheless, never forget your loving kindness inside. And whatever way you can, and whenever possible, always extend this loving kindness from inside, because that is you, that's the real you, the Unlimited Love which is Godly.Supreme Master Ching Hai "If, in the future, a good man or good woman should hear the name of this Bodhisattva and should praise or worship him or invoke his name or donate offerings to him as well as paint, sculpt or mold his image, he or she will be reborn in the thirty-three heavens for one hundred turns and will never again fall onto the evil paths of existence."Bodhisattva Ksitigarbha Sutra Heaven is a dream -- beautiful dream. Hell is also a dream -- a nightmare. But both are dreams because both belong to the mind. Remember this definition: all that belongs to the mind is a dream. Positive, negative, whatsoever: mind is dream. To go beyond the dream, to awake, is to become enlightened.Hell is not somewhere in the future, neither is heaven. Each act carries its own heaven or hell. Remain balanced and you are in heaven; become unbalanced and a hell is created -- nobody else is creating it for you.InformationAuthor : FIRSTscreensaver.comver : 2.0Size : 2.1 mb Download Now Previous article: 6b. Avalokitesvara at Waterfall Next article: 8a. Yaochi Jinmu Was initially adopted, and it remains the predominant form in traditional Japanese sculpture and art. But female manifestations of Kannon are nonetheless plentiful in Japan. Indeed, a persistent femininity clings to Kannon imagery in both pre-modern and modern Japan. This holds true in Western nations as well, where Kannon is most commonly known as the "Goddess of Mercy." Conversely, Jizō was initially female, but is now portrayed almost always as male, except, perhaps, when appearing as the Koyasu (Safe Childbirth) Jizō).Jizō in Female FormSays The Flammarion Iconographic Guide by Louis Frederic: "The Chinese Ksitigarbha Sutra relates that, before becoming a Bodhisattva, Jizō was a young Indian girl of the Brahmin caste so horrified by the torment her late impious mother was suffering in hell that she vowed to save all beings from such torments."Says Wikipedia: "In the Ksitigarbha Sutra, the Historical Buddha revealed that in past aeons, Ksitigarbha (Jizō) was a Brahman maiden named Sacred Girl. She was deeply troubled when her mother died, because her mother had often been slanderous toward the Triple Jewels (Skt. = Triratna), which refers to the Buddha himself, the Dharma (Buddhist teachings or law), and the Samgha (the Buddhist community of followers). To save her from the great tortures of hell, the young girl sold whatever she had and used the money to buy offerings which she offered daily to the Buddha of her time, known as the Buddha of Flowering Meditation and Enlightenment. She made fervent prayers that her mother be spared the pains of hell and requested the Buddha for help. One day at the temple, while she was pleading for help, she heard the voice of the Buddha advising her to go home immediately and there to sit down and recite his name if she wanted to know where her mother was. She did as she was told and while doing so, her consciousness was transported to one of the Hell Realms where she met a guardian who informed her that, through Sacred Girl's fervent prayers and pious offerings, her mother had accumulated much merit and had therefore already been released from hell and had ascended to heaven. Sacred Girl was greatly relieved and should have been extremely happy, but the sight of the great sufferings of those in the hell she had witnessed so touched her heart that she made a vow to do her best to relieve beings of their sufferings in all her future incarnations (Skt. = kalpas)." Why the Red Bib, Hat, Toys?Everywhere in Japan, at busy intersections, at roadsides, in graveyards, in temples, and along hiking trails, one will find statues of Jizō Bosatsu decked in clothing, wearing a red or white cap and bib, adorned with toys, protected by scarfs, or piled high with stones offered by sorrowing parents. Such symbolism is based on numerous early influences, which are presented below:According to Japanese folk belief, red is the color for expelling demons and illness. Rituals of spirit quelling were regularly undertaken by the Japanese court

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Boddhisattvas are beings who commit themselves to wanting to help other sentient beings with their readiness to undergo any suffering for the benefit of others. They are not themselves Superior Gods but ordinary beings who through millions of years of spiritual practices have attained an exalted state of realisation thus are shining examples of man’s highest potential.Meaning and OriginThe meaning of Ksitigarbha is ‘one who encompasses the earth’ or ‘Earth Store’ or ‘Earth Womb’. The earth signifies stability, hardness, vastness, stillness and versatility. It is a representation of the mind where all thoughts grow. Store represents immeasurable treasures which are deep, subtle and profound.Kshitigarbha Boddhisattva is referred to as the Boddhisattva of Hell beings as he is said to have vowed not to achieve Buddhahood until ‘all Hells are empty’ implying all beings became pure. He is the master of the six Paths namely Hell, Ghost, Animal, Man, Asura and Deva. His aim is to free any being from suffering irrespective of whatever crime or karma he has committed.IconographyKshitigarbha is represented by many symbols and images. He holds a pilgrim staff to force open the gates of hell and a Chintamani(wish fulfilling jewel) to light up the darkness and in some pictures is surrounded by the ten Kings of Hell. He appears in different transformations depending on which realm he is in.In more traditional statues, the staff of Kshitigarbha carries six rings, each ring representing Buddha’s Perfections namely patience, kindness, persistence, morality, insight and attention. As he travels the rings are said to jingle thereby sending the sounds of these Perfections throughout the Universe.He is the only Boddhisattva to be portrayed as a monk with shaven head, no royal attire and no adornments.In ChinaHe is referred to as Dayuan Dizang Pusa in China and the Jinhua Mountain in Anhui is. Ksitigarbha saving all hell beings Vista download - Ksitigarbha saving all hell beings - Best Free Vista Downloads - Free Vista software download - freeware, shareware and trialware downloads. Unbalanced download - Ksitigarbha saving all hell beings 2.0 download free - Ksitigarbha saving all hell beings - free software downloads - best software, shareware, demo and trialware New Software User Reviews

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At the images, and discovered they were wounded by arrows and swords and had mud upon their feet. A similar tale appears in the Jizō Bosatsu Reigenki 地蔵菩薩霊験記 (Record of Miraculous Powers of Jizō Bodhisattva), which is considered a work of the mid-Heian Era (early 11th century) although its exact date is unknown. BELOW TEXT COURTESY OF: Buddhism: Flammarion Iconographic Guides, ISBN: 2-08013-558-9The name of this Bodhisattva means “He who encompasses the earth.” According to the Tendai monk Genshin 源信 (942-1017), he is also the master of the six worlds of desire and of the six destinies of rebirth. When considered in particular as a Bodhisattva who consoles the beings in hell, he is identical to Yamaraja (Japanese Enma-o), the king of the Buddhist hells (Naraka, Japanese Jigoku). In India, Ksitigarbha, although known very early to the Mahayana sects (since the fourth century), does not appear to have enjoyed popular favour, and none of his representations can be found, either there or in South-East Asia. In China, on the contrary, he was fairly popular since the fifth century, after the translation of the Sutra of the Ten Cakras which lists his qualities.Ksitigarbha, moved by compassion, is said - like all Bodhisattvas - to have made the wish to renounce the status of Buddha until the advent of Maitreya (Jp: Miroku), in order to help the beings of the destinies of rebirth. In hell, his mission is to lighten the burdens caused by previous evil actions, to secure from the judges of hell an alleviation of the fate of the condemned, and to console them. Thus, in the popular mind, Ksitigarbha has become the Bodhisattva of hells par excellence.His cult remains immensely popular in Japan, where it spread from the ninth century in the Tendai and Shingon sects. A popular custom made him the confessor to whom faults committed during the year were revealed, in the so-called Confession of Jizō Ceremony. BELOW TEXT ADAPTED FROM MIHO MUSEUM (JAPAN) Jizō acts to save people during the long Buddha-less age which extends between the death of Shaka Nyorai (the Historical Buddha) and the The King of Hell; (6) Jizō’s association with warriors; (7) Jizō appearing as a young child or boy and; (8) many other forms of Jizō unique to Japan. Since the Kamakura period, Jizō worship has attained a tremendous following in Japan, and today Jizō remains one of Japan's most revered deities. Male or Female or Both?In Japan today, Jizō Bosatsu and Kannon Bosatsu are two of the most popular Buddhist saviors among the common folk. Like Jizō, Kannon is intimately associated with Amida Nyorai (Buddha), for Kannon is one of Amida’s principal attendants. Statues of Kannon, moreover, often include a tiny image (Jp. = Kebutsu 化仏) of Amida in the headdress. Curiously, both Jizō and Kannon underwent a change in identity after arriving in Japan. Kannon is male in the Buddhist traditions of India, Tibet, and Southeast Asia. But in China (less so in Japan), the Kannon is typically portrayed as a female divinity. In Japan, the male form was initially adopted, and it remains the predominant form in traditional Japanese sculpture and art. But female manifestations of Kannon are nonetheless plentiful in Japan. Indeed, a persistent femininity clings to Kannon imagery in both pre-modern and modern Japan. This holds true in Western nations as well, where Kannon is most commonly known as the “Goddess of Mercy.” Conversely, Jizō was initially female, but is now portrayed almost always as male, except, perhaps, when appearing as the Koyasu (Safe Childbirth) Jizō). Jizō in Female FormSays The Flammarion Iconographic Guide by Louis Frederic: “The Chinese Ksitigarbha Sutra relates that, before becoming a Bodhisattva, Jizō was a young Indian girl of the Brahmin caste so horrified by the torment her late impious mother was suffering in hell that she vowed to save all beings from such torments.” Says Wikipedia: “In the Ksitigarbha Sutra, the Historical Buddha revealed that in past aeons, Ksitigarbha (Jizō) was a Brahman maiden named Sacred Girl. She was deeply troubled when her mother died, because her mother had often been slanderous toward the Triple Jewels (Skt. = Triratna), which refers to the Buddha himself, the Dharma (Buddhist teachings or

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Headaches, other ailments). Both are reputed to have the gift of healing. This "rubbing" tradition is also associated with Daikoku (the god of wealth and farmers, and one of Japan's Seven Lucky Gods). People rub Daikoku statues in the hope of gaining good luck and fortune (i.e., they believe good luck will rub off on them). Also see Tawashi Jizō (Kitchen-Brush Jizō). Additional readingBuddhism: Flammarion Iconographic GuidesThe name of this Bodhisattva means "He who encompasses the earth." According to the Tendai monk Genshin 源信 (942-1017), he is also the master of the six worlds of desire and of the six destinies of rebirth. When considered in particular as a Bodhisattva who consoles the beings in hell, he is identical to Yamaraja (Japanese Enma-o), the king of the Buddhist hells (Naraka, Japanese Jigoku). In India, Ksitigarbha, although known very early to the Mahayana sects (since the fourth century), does not appear to have enjoyed popular favour, and none of his representations can be found, either there or in South-East Asia. In China, on the contrary, he was fairly popular since the fifth century, after the translation of the Sutra of the Ten Cakras which lists his qualities.Ksitigarbha, moved by compassion, is said - like all Bodhisattvas - to have made the wish to renounce the status of Buddha until the advent of Maitreya (Jp: Miroku), in order to help the beings of the destinies of rebirth. In hell, his mission is to lighten the burdens caused by previous evil actions, to secure from the judges of hell an alleviation of the fate of the condemned, and to console them. Thus, in the popular mind, Ksitigarbha has become the Bodhisattva of hells par excellence.His cult remains immensely popular in Japan, where it spread from the ninth century in the Tendai and Shingon sects. A popular custom made him the confessor to whom faults committed during the year were revealed, in the so-called Confession of Jizō Ceremony.BELOW TEXT ADAPTED FROM MIHO MUSEUM (JAPAN)Jizō acts to save people during the long Buddha-less age which extends between the death of Shaka Nyorai (the Historical Buddha) and the coming of Miroku Nyorai (Maitreya, i.e., the Future Buddha). Many images of this deity from the Heian and later periods show him holding a six-ringed staff in his right hand. This staff is based on the belief that this deity does not reside in the Pure Land, but rather remains active in this world, protecting all in the six states of existence.Most Jizō statues hold a jewel in the left hand and a staff in the right hand, forming the standard iconography of this deity. Jizō is also often portrayed in the "one-foot-slightly-forward" pose to indicate that Jizō is walking in the present world. Although one can easily find images of the seated Jizō, the majority of Jizō images are shown standing. In Japan, by the Heian Era (794-1192), there is widespread belief in the Age of Mappō (Decline of Buddhist Law). At the time, the "Days of

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Likely because of his (formerly her) ancient association with earth’s womb. Nevertheless, in folklore he appears as a savior, not punisher. For example, in one old Chinese tale a son’s filial piety moves Jizō to deliver that son’s sinful, dead mother out of hell. Similarly, in a Japanese story, he appears in the form of a beautiful young boy and rescues a righteous man from hell by offering to suffer in the man’s place (Dykstra 180; 194-95). In Pure Land Buddhism, that branch of Buddhism that relies on Amida Buddha to enable one to be reborn in his Western Paradise, Jizō gained a reputation as one who could assist sinful mortals in their last moments of life, effecting their rebirth in the Pure Land. This is why, in many Japanese temples, statues of Jizō stand on one side of Amida, while Kannon, the Bodhisattva of Mercy, stands on the other.Jizō’s role in Pure Land Buddhism made him widely popular in medieval Japan, where this movement spread far and wide among the masses. Somewhere along the way, he picked up other duties in addition to helping souls reach Amida’s Pure Land, such as providing protection for travelers. Even today, stone and wood Jizōs can found all over Japan along remote roads, where they watch over those who journey there. (See Dōsojin for more on this topic.) Jizō’s kind, generous, and selfless nature led Japanese people to revere him additionally as a guardian of children. Yet, as we have seen, he is much more than this thumbnail sketch found in dictionaries. BELOW TEXT COURTESY OF: Japanese Architecture & Art Net Users System or JAANUSLit. earth repository (Sk: Ksitigarbha). A bodhisattva (bosatsu 菩薩) believed to have been entrusted with the task of saving sentient beings during the period between the death of Shaka 釈迦 and the advent of the next Buddha Miroku 弥勒 who is traditionally expected to appear 5,670 million years after the demise of Shaka. The cult of Jizou does not appear to have been very widespread in India, but in China and especially Japan his popularity came to rival that. Ksitigarbha saving all hell beings Vista download - Ksitigarbha saving all hell beings - Best Free Vista Downloads - Free Vista software download - freeware, shareware and trialware downloads.

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Their entry into Nirvana on a compassionate mission to lead other sentient beings to enlightenment. Still, the English word "saint" seems closest to the mark, so in my own translations I usually designate him as "Saint Jizō."In Chinese Buddhist myth Jizō became associated with Yama, the overlord of Hell, most likely because of his (formerly her) ancient association with earth's womb. Nevertheless, in folklore he appears as a savior, not punisher. For example, in one old Chinese tale a son's filial piety moves Jizō to deliver that son's sinful, dead mother out of hell. Similarly, in a Japanese story, he appears in the form of a beautiful young boy and rescues a righteous man from hell by offering to suffer in the man's place (Dykstra 180; 194-95). In Pure Land Buddhism, that branch of Buddhism that relies on Amida Buddha to enable one to be reborn in his Western Paradise, Jizō gained a reputation as one who could assist sinful mortals in their last moments of life, effecting their rebirth in the Pure Land. This is why, in many Japanese temples, statues of Jizō stand on one side of Amida, while Kannon, the Bodhisattva of Mercy, stands on the other.Jizō's role in Pure Land Buddhism made him widely popular in medieval Japan, where this movement spread far and wide among the masses. Somewhere along the way, he picked up other duties in addition to helping souls reach Amida's Pure Land, such as providing protection for travelers. Even today, stone and wood Jizōs can found all over Japan along remote roads, where they watch over those who journey there. (See Dōsojin for more on this topic.) Jizō's kind, generous, and selfless nature led Japanese people to revere him additionally as a guardian of children. Yet, as we have seen, he is much more than this thumbnail sketch found in dictionaries.Japanese Architecture & Art Net Users System or JAANUSLit. earth repository (Sk: Ksitigarbha). A bodhisattva (bosatsu 菩薩) believed to have been entrusted with the task of saving sentient beings during the period between the death of Shaka 釈迦 and the advent of the next Buddha Miroku 弥勒 who is traditionally expected to appear 5,670 million years after the demise of Shaka. The cult of Jizou does not appear to have been very widespread in India, but in China and especially Japan his popularity came to rival that of Kannon 観音 whose tendancy to manifest himself in many different forms in order to save people from suffering made him immensely popular. In Japan there are records that he was worshipped already in the Nara period [8c], but the earliest extant image of Jizou is that at Kouryuuji 広隆寺 (Kyoto) dating from the early Heian period [9c].Jizou is usually represented either standing or seated in the guise of a monk, with a shaven head and wearing monk's robes. In early examples he holds a wish-fulfilling gem (houju 宝珠) in his left hand while his right hand displays the wish-granting mudra (yogan-in 与願印). Later examples,