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object:Japan
datecreated:2020-08-25
class:Place

Cherry Tree River Kyoto


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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH
Choshu_Ueda

BOOKS
Essays_Divine_And_Human
Infinite_Library
Japanese_Spirituality
Life_without_Death
Manual_of_Zen_Buddhism
Mother_or_The_Divine_Materialism
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
The_Divine_Milieu
Toward_the_Future
Words_Of_Long_Ago
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1.wby_-_Imitated_From_The_Japanese

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.00_-_The_Book_of_Lies_Text
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.05_-_Letters_to_a_Child
0.11_-_Letters_to_a_Sadhak
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1956-04-20
0_1959-06-07
0_1960-11-12
0_1960-11-15
0_1961-01-24
0_1961-02-25
0_1961-04-12
0_1961-04-29
0_1961-06-02
0_1961-07-18
0_1961-08-02
0_1961-11-05
0_1961-11-07
0_1961-12-20
0_1962-01-09
0_1962-01-27
0_1962-05-15
0_1962-07-21
0_1962-07-25
0_1962-07-28
0_1962-09-15
0_1962-10-30
0_1962-11-17
0_1962-11-20
0_1963-03-23
0_1963-04-20
0_1963-06-15
0_1963-07-24
0_1963-08-07
0_1963-10-16
0_1964-02-05
0_1964-04-25
0_1964-06-04
0_1964-08-05
0_1964-08-08
0_1964-08-14
0_1964-11-14
0_1964-11-21
0_1965-01-12
0_1965-06-18_-_supramental_ship
0_1965-07-10
0_1965-08-21
0_1965-09-18
0_1965-09-29
0_1965-11-06
0_1965-11-27
0_1966-05-07
0_1967-02-08
0_1967-02-18
0_1967-07-08
0_1967-07-15
0_1967-12-13
0_1967-12-30
0_1968-02-07
0_1968-03-02
0_1968-04-23
0_1968-09-07
0_1968-10-09
0_1969-01-04
0_1969-07-12
0_1969-12-10
0_1970-02-18
0_1970-07-11
0_1971-09-14
0_1972-03-22
02.01_-_The_World_War
02.13_-_Rabindranath_and_Sri_Aurobindo
03.04_-_Towardsa_New_Ideology
03.05_-_The_Spiritual_Genius_of_India
03.08_-_The_Standpoint_of_Indian_Art
04.01_-_The_March_of_Civilisation
06.01_-_The_End_of_a_Civilisation
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.42_-_The_Nature_and_Destiny_of_Art
07.45_-_Specialisation
08.19_-_Asceticism
08.27_-_Value_of_Religious_Exercises
10.07_-_The_World_is_One
1.01_-_Economy
1.01_-_To_Watanabe_Sukefusa
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.03_-_Sympathetic_Magic
1.03_-_To_Layman_Ishii
1.04_-_GOD_IN_THE_WORLD
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_War_And_Politics
1.07_-_Incarnate_Human_Gods
1.07_-_The_Ideal_Law_of_Social_Development
1.08_-_Psycho_therapy_Today
1.08_-_Sri_Aurobindos_Descent_into_Death
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.12_-_The_Sacred_Marriage
1.17_-_The_Burden_of_Royalty
1.2.01_-_The_Call_and_the_Capacity
1.22_-_Tabooed_Words
1.39_-_Prophecy
1.439
1.450_-_1.500_Talks
1.50_-_Eating_the_God
1.52_-_Killing_the_Divine_Animal
1.55_-_Money
1.60_-_Between_Heaven_and_Earth
1.65_-_Balder_and_the_Mistletoe
1916_12_05p
1917_04_01p
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1953-04-08
1953-04-29
1953-05-27
1953-07-01
1953-07-22
1953-10-21
1953-10-28
1953-11-18
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-13_-_Our_best_friend
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1964_02_05_-_98
1.anon_-_Eightfold_Fence.
1.dz_-_A_Zen_monk_asked_for_a_verse_-
1.dz_-_Ching-chings_raindrop_sound
1.dz_-_Coming_or_Going
1.dz_-_Impermanence
1.dz_-_In_the_stream
1.dz_-_Like_tangled_hair
1.dz_-_One_of_fifteen_verses_on_Dogens_mountain_retreat
1.dz_-_One_of_six_verses_composed_in_Anyoin_Temple_in_Fukakusa,_1230
1.dz_-_The_track_of_the_swan_through_the_sky
1.dz_-_The_Western_Patriarchs_doctrine_is_transplanted!
1.dz_-_Treading_along_in_this_dreamlike,_illusory_realm
1.dz_-_True_person_manifest_throughout_the_ten_quarters_of_the_world
1.dz_-_Wonderous_nirvana-mind
1.dz_-_Worship
1.dz_-_Zazen
1.fcn_-_a_dandelion
1.fcn_-_Airing_out_kimonos
1.fcn_-_cool_clear_water
1.fcn_-_From_the_mind
1.fcn_-_hands_drop
1.fcn_-_loneliness
1.fcn_-_on_the_road
1.fcn_-_skylark_in_the_heavens
1.fcn_-_spring_rain
1.fcn_-_To_the_one_breaking_it
1.fcn_-_whatever_I_pick_up
1.fcn_-_without_a_voice
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Poetry_and_the_Gods
1.he_-_Hakuins_Song_of_Zazen
1.he_-_Past,_present,_future-_unattainable
1.he_-_The_Form_of_the_Formless_(from_Hakuins_Song_of_Zazen)
1.he_-_The_monkey_is_reaching
1.he_-_You_no_sooner_attain_the_great_void
1.is_-_A_Fisherman
1.is_-_a_well_nobody_dug_filled_with_no_water
1.is_-_Every_day,_priests_minutely_examine_the_Law
1.is_-_Form_in_Void
1.is_-_I_Hate_Incense
1.is_-_Ikkyu_this_body_isnt_yours_I_say_to_myself
1.is_-_inside_the_koan_clear_mind
1.is_-_Like_vanishing_dew
1.is_-_Many_paths_lead_from_the_foot_of_the_mountain,
1.is_-_only_one_koan_matters
1.is_-_sick_of_it_whatever_its_called_sick_of_the_names
1.is_-_The_vast_flood
1.is_-_To_write_something_and_leave_it_behind_us
1.jc_-_On_this_summer_night
1.jkhu_-_A_Visit_to_Hattoji_Temple
1.jkhu_-_Gathering_Tea
1.jkhu_-_Living_in_the_Mountains
1.jkhu_-_Rain_in_Autumn
1.jkhu_-_Sitting_in_the_Mountains
1.ki_-_Autumn_wind
1.ki_-_blown_to_the_big_river
1.ki_-_Buddha_Law
1.ki_-_Buddhas_body
1.ki_-_by_the_light_of_graveside_lanterns
1.ki_-_does_the_woodpecker
1.ki_-_Dont_weep,_insects
1.ki_-_even_poorly_planted
1.ki_-_First_firefly
1.ki_-_From_burweed
1.ki_-_In_my_hut
1.ki_-_into_morning-glories
1.ki_-_Just_by_being
1.ki_-_mountain_temple
1.ki_-_Never_forget
1.ki_-_now_begins
1.ki_-_Reflected
1.ki_-_rice_seedlings
1.ki_-_serene_and_still
1.ki_-_spring_begins
1.ki_-_spring_day
1.ki_-_stillness
1.ki_-_swatting_a_fly
1.ki_-_the_distant_mountains
1.ki_-_the_dragonflys_tail,_too
1.ki_-_Where_there_are_humans
1.ki_-_without_seeing_sunlight
1.ms_-_At_the_Nachi_Kannon_Hall
1.ms_-_Beyond_the_World
1.ms_-_Buddhas_Satori
1.ms_-_Clear_Valley
1.msd_-_Barns_burnt_down
1.msd_-_Masahides_Death_Poem
1.msd_-_When_bird_passes_on
1.ms_-_Hui-nengs_Pond
1.ms_-_Incomparable_Verse_Valley
1.ms_-_No_End_Point
1.ms_-_Old_Creek
1.ms_-_Snow_Garden
1.ms_-_Temple_of_Eternal_Light
1.ms_-_The_Gate_of_Universal_Light
1.ms_-_Toki-no-Ge_(Satori_Poem)
1.nkt_-_Autumn_Wind
1.nkt_-_Lets_Get_to_Rowing
1.ryz_-_Clear_in_the_blue,_the_moon!
1.tr_-_Though_Frosts_come_down
1.wby_-_Imitated_From_The_Japanese
1.wby_-_In_Memory_Of_Alfred_Pollexfen
1.wby_-_Upon_A_Dying_Lady
1.whitman_-_A_Broadway_Pageant
1.whitman_-_Salut_Au_Monde
1.yb_-_a_moment
1.yb_-_Clinging_to_the_bell
1.yb_-_In_a_bitter_wind
1.yb_-_Miles_of_frost
1.yb_-_Mountains_of_Yoshino
1.yb_-_On_these_southern_roads
1.yb_-_Short_nap
1.yb_-_spring_rain
1.yb_-_The_late_evening_crow
1.yb_-_This_cold_winter_night
1.yb_-_white_lotus
1.yb_-_winter_moon
1.ymi_-_at_the_end_of_the_smoke
1.ymi_-_Swallowing
2.01_-_The_Mother
2.02_-_Meeting_With_the_Goddess
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.05_-_Apotheosis
2.06_-_On_Beauty
2.07_-_On_Congress_and_Politics
2.08_-_ALICE_IN_WONDERLAND
2.09_-_On_Sadhana
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.12_-_On_Miracles
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.14_-_The_Unpacking_of_God
2.15_-_On_the_Gods_and_Asuras
2.16_-_The_15th_of_August
2.17_-_December_1938
2.18_-_January_1939
2.20_-_Nov-Dec_1939
2.21_-_1940
2.2.3_-_Depression_and_Despondency
2.25_-_List_of_Topics_in_Each_Talk
2.3.3_-_Anger_and_Violence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
3.10_-_Of_the_Gestures
3.10_-_The_New_Birth
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.11_-_Life_and_Self-Control_(A_Letter)
33.01_-_The_Initiation_of_Swadeshi
33.05_-_Muraripukur_-_II
33.15_-_My_Athletics
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3-5_Full_Circle
36.07_-_An_Introduction_To_The_Vedas
6.07_-_Myself_and_My_Creed
7.07_-_Prudence
7.14_-_Modesty
7.15_-_The_Family
7_-_Yoga_of_Sri_Aurobindo
Big_Mind_(non-dual)
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
Book_of_Imaginary_Beings_(text)
BS_1_-_Introduction_to_the_Idea_of_God
Conversations_with_Sri_Aurobindo
Liber_46_-_The_Key_of_the_Mysteries
r1913_12_01b
r1914_08_26
r1915_04_22
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom

PRIMARY CLASS

Language
Place
SIMILAR TITLES
Japan
Japanese
Japanese Spirituality

DEFINITIONS


TERMS STARTING WITH

Japan and Korea

Japanese Colonial Period 1910-1945

Japanese cosmogony says that “out of the chaotic mass, an egg-like nucleus appears, having within itself the germ and potency of all the universal as well as of all terrestrial life” (SD 1:216).

Japanese Cross-References

Japanese Historical Periods

japanese ::: a. --> Of or pertaining to Japan, or its inhabitants. ::: n. sing. & pl. --> A native or inhabitant of Japan; collectively, the people of Japan.
The language of the people of Japan.


japanned ::: imp. & p. p. --> of Japan ::: a. --> Treated, or coated, with varnish in the Japanese manner.

japanner ::: n. --> One who varnishes in the manner of the Japanese, or one skilled in the art.
A bootblack.


japanning ::: p. pr. & vb. n. --> of Japan ::: n. --> The art or act of varnishing in the Japanese manner.

japannish ::: a. --> After the manner of the Japanese; resembling japanned articles.

japan ::: n. --> Work varnished and figured in the Japanese manner; also, the varnish or lacquer used in japanning. ::: a. --> Of or pertaining to Japan, or to the lacquered work of that country; as, Japan ware.


TERMS ANYWHERE

25. Japanese Buddhist writings (vols. 56-84)

abhidharma. (P. abhidhamma; T. chos mngon pa; C. apidamo/duifa; J. abidatsuma/taiho; K. abidalma/taebop 阿毘達磨/對法). In Sanskrit, abhidharma is a prepositional compound composed of abhi- + dharma. The compound is typically glossed with abhi being interpreted as equivalent to uttama and meaning "highest" or "advanced" DHARMA (viz., doctrines or teachings), or abhi meaning "pertaining to" the dharma. The SARVASTIVADA Sanskrit tradition typically follows the latter etymology, while the THERAVADA PAli tradition prefers the former, as in BUDDHAGHOSA's gloss of the term meaning either "special dharma" or "supplementary dharma." These definitions suggest that abhidharma was conceived as a precise (P. nippariyAya), definitive (PARAMARTHA) assessment of the dharma that was presented in its discursive (P. sappariyAya), conventional (SAMVṚTI) form in the SuTRAS. Where the sutras offered more subjective presentations of the dharma, drawing on worldly parlance, simile, metaphor, and personal anecdote in order to appeal to their specific audiences, the abhidharma provided an objective, impersonal, and highly technical description of the specific characteristics of reality and the causal processes governing production and cessation. There are two divergent theories for the emergence of the abhidharma as a separate genre of Buddhist literature. In one theory, accepted by most Western scholars, the abhidharma is thought to have evolved out of the "matrices" (S. MATṚKA; P. mAtikA), or numerical lists of dharmas, that were used as mnemonic devices for organizing the teachings of the Buddha systematically. Such treatments of dharma are found even in the sutra literature and are probably an inevitable by-product of the oral quality of early Buddhist textual transmission. A second theory, favored by Japanese scholars, is that abhidharma evolved from catechistic discussions (abhidharmakathA) in which a dialogic format was used to clarify problematic issues in doctrine. The dialogic style also appears prominently in the sutras where, for example, the Buddha might give a brief statement of doctrine (uddesa; P. uddesa) whose meaning had to be drawn out through exegesis (NIRDEsA; P. niddesa); indeed, MAHAKATYAYANA, one of the ten major disciples of the Buddha, was noted for his skill in such explications. This same style was prominent enough in the sutras even to be listed as one of the nine or twelve genres of Buddhist literature (specifically, VYAKARAnA; P. veyyAkarana). According to tradition, the Buddha first taught the abhidharma to his mother MAHAMAYA, who had died shortly after his birth and been reborn as a god in TUsITA heaven. He met her in the heaven of the thirty-three (TRAYASTRIMsA), where he expounded the abhidharma to her and the other divinities there, repeating those teachings to sARIPUTRA when he descended each day to go on his alms-round. sAriputra was renowned as a master of the abhidharma. Abhidharma primarily sets forth the training in higher wisdom (ADHIPRAJNAsIKsA) and involves both analytical and synthetic modes of doctrinal exegesis. The body of scholastic literature that developed from this exegetical style was compiled into the ABHIDHARMAPItAKA, one of the three principal sections of the Buddhist canon, or TRIPItAKA, along with sutra and VINAYA, and is concerned primarily with scholastic discussions on epistemology, cosmology, psychology, KARMAN, rebirth, and the constituents of the process of enlightenment and the path (MARGA) to salvation. (In the MAHAYANA tradition, this abhidharmapitaka is sometimes redefined as a broader "treatise basket," or *sASTRAPItAKA.)

AcalanAtha-VidyArAja. (T. Mi g.yo mgon po rig pa'i rgyal po; C. Budong mingwang; J. Fudo myoo; K. Pudong myongwang 不動明王). In Sanskrit, a wrathful DHARMAPALA of the VAJRAYANA pantheon and the chief of the eight VIDYARAJA. As described in the MAHAVAIROCANABHISAMBODHISuTRA, he is the NIRMAnAKAYA of VAIROCANA, a protector of boundaries and vanquisher of obstacles. A late Indian deity, AcalanAtha-VidyArAja possibly originated from the YAKsA form of VAJRAPAnI, with whom he is associated in his form of AcalavajrapAni. Indian forms of the god from the eleventh century show him kneeling on his left leg, holding a sword (khadga). VajrayAna images show him standing with one or three faces and varied numbers of pairs of hands, identified by his raised sword, snare, and ACALASANA. The cult of AcalanAtha-VidyArAja entered China during the first millennium CE, and was brought to Japan by KuKAI in the ninth century, where the wrathful deity (known in Japanese as Fudo myoo) became important for the Shingon school (SHINGONSHu), even being listed by it as one of the thirteen buddhas. In East Asian iconography, AcalanAtha-VidyArAja holds the sword and a snare or lasso (pAsa), with which he binds evil spirits.

AcArya. (P. Acariya; Thai AchAn; T. slob dpon; C. asheli; J. ajari; K. asari 阿闍梨). In Sanskrit, "teacher" or "master"; the term literally means "one who teaches the AcAra (proper conduct)," but it has come into general use as a title for religious teachers. In early Buddhism, it refers specifically to someone who teaches the supra dharma and is used in contrast to the UPADHYAYA (P. upajjhAya) or "preceptor." (See ACARIYA entry supra.) The title AcArya becomes particularly important in VAJRAYANA Buddhism, where the officiant of a tantric ritual is often viewed as the vajra master (VAJRACARYA). The term has recently been adopted by Tibetan monastic universities in India as a degree (similar to a Master of Arts) conferred upon graduation. In Japan, the term refers to a wise teacher, saint, holy person, or a wonder-worker who is most often a Buddhist monk. The term is used by many Japanese Buddhist traditions, including ZEN, TENDAI, and SHINGON. Within the Japanese Zen context, an ajari is a formal title given to those who have been training for five years or more.

AdhyardhasatikAprajNApAramitAsutra/PrajNApAramitAnayasatapaNcasatikA. (T. Shes rab kyi pha rol tu phyin pa'i tshul brgya lnga bcu pa; C. Shixiang bore boluomi jing/Bore liqu fen; J. Jisso hannya haramitsukyo/Hannya rishubun; K. Silsang panya paramil kyong/Panya ich'wi pun 實相般若波羅蜜經/般若理趣分). In Sanskrit, "Perfection of Wisdom in One Hundred and Fifty Lines." The basic verses (in Sanskrit) and a commentary describing the ritual accompanying its recitation (originally in Khotanese), are found together as two YOGA class tantras, the srīparmAdhya (T. Dpal mchog dang po) and srīvajramandalAlaMkAra (T. Dpal rdo rje snying po rgyan). In Japan, AMOGHAVAJRA's version of the text (called the Rishukyo) came to form an integral part of the philosophy and practice of the Japanese Shingon sect (SHINGONSHu).

Adi-buddha (Sanskrit) Ādi-buddha [from ādi first, original + the verbal root budh to awaken, perceive, know] First or primeval buddha; the supreme being above all other buddhas and bodhisattvas in the later Mahayana Buddhism of Tibet, Nepal, Java, and Japan. In theosophical writings, the highest aspect or subentity of the supreme Wondrous Being of our universe, existing in the most exalted dharmakaya state.

Advanced Micro Devices, Inc. "company" (AMD) A US manufacturer of {integrated circuits}, founded in 1969. AMD was the fifth-largest IC manufacturer in 1995. AMD focuses on the personal and networked computation and communications market. They produce {microprocessors}, {embedded processors} and related peripherals, memories, {programmable logic devices}, circuits for telecommunications and networking applications. In 1995, AMD had 12000 employees in the USA and elsewhere and manufacturing facilities in Austin, Texas; Aizu-Wakamatsu, Japan; Bangkok, Thailand; Penang, Malaysia; and Singapore. AMD made the {AMD 2900} series of {bit-slice} {TTL} components and clones of the {Intel 80386} and {Intel 486} {microprocessors}. {AMD Home (http://amd.com/)}. Address: Sunnyvale, CA, USA. (1995-02-27)

Advanced Micro Devices, Inc. ::: (company) (AMD) A US manufacturer of integrated circuits, founded in 1969. AMD was the fifth-largest IC manufacturer in 1995. AMD focuses on the programmable logic devices, circuits for telecommunications and networking applications.In 1995, AMD had 12000 employees in the USA and elsewhere and manufacturing facilities in Austin, Texas; Aizu-Wakamatsu, Japan; Bangkok, Thailand; Penang, Malaysia; and Singapore.AMD made the AMD 2900 series of bit-slice TTL components and clones of the Intel 80386 and Intel 486 microprocessors. .Address: Sunnyvale, CA, USA. (1995-02-27)

Agonshu. (阿含宗). In Japanese, "AGAMA School"; a Japanese "new religion" structured from elements drawn from esoteric Buddhism (MIKKYo) and indigenous Japanese religions; founded in 1970 by Kiriyama Seiyu (born Tsutsumi Masao in 1921). Kiriyama's teachings are presented first in his Henshin no genri ("Principles of Transformation"; 1975). Kiriyama believed he had been saved by the compassion of Kannon (AVALOKITEsVARA) and was told by that BODHISATTVA to teach others using the HOMA (J. goma) fire rituals drawn from Buddhist esoteric (MIKKYo) traditions. Later, while Kiriyama was reading the Agama (J. agon) scriptures, he realized that Buddhism as it was currently constituted in Japan did not correspond to the original teachings of the Buddha. In 1978, Kiriyama changed the name of his religious movement to Agon, the Japanese pronunciation of the transcription of Agama, positing that his teachings derived from the earliest scriptures of Buddhism and thus legitimizing them. His practices are fundamentally concerned with removing practitioners' karmic hindrances (KARMAVARAnA). Since many of these hindrances, he claims, are the result of neglecting one's ancestors or are inherited from them, much attention is also paid in the school to transforming the spirits of the dead into buddhas themselves, which in turn will also free the current generation from their karmic obstructions. Spiritual power in the school derives from the shinsei busshari (true sARĪRA [relics] of the Buddha), a sacred reliquary holding a bone fragment of the Buddha himself, given to Kiriyama in 1986 by the president of Sri Lanka. Individual adherents keep a miniature replica of the sarīra in their own homes, and the relic is said to have the transformational power to turn ancestors into buddhas. A "Star Festival" (Hoshi Matsuri) is held in Kyoto on each National Foundation Day (February 11), at which time two massive homa fires are lit, one liberating the spirits of the ancestors (and thus freeing the current generation from inherited karmic obstructions), the other helping to make the deepest wishes of its adherents come true. Adherents write millions of prayers on wooden sticks, which are cast into the two fires.

agyo. (C. xiayu; K. hao 下語). In Japanese, "appended words" or "granted words." Although the term is now used generally to refer to the instructions of a ZEN master, agyo can also more specifically refer to a set number of stereotyped sayings, often a verse or phrase, that were used in KoAN (C. GONG'AN) training. Unlike the literate monks of the medieval GOZAN monasteries, monks of the RINKA, or forest, monasteries were usually unable to compose their own Chinese verses to express the insight that they had gained while struggling with a koan. The rinka monks therefore began to study the "appended words" or "capping phrases" (JAKUGO) of a koan text such as the BIYAN LU, which summarized or explained each segment of the text. The agyo are found in koan manuals known as MONSAN, or Zen phrase manuals, such as the ZENRIN KUSHu, where they are used to explicate a koan.

aino ::: n. --> One of a peculiar race inhabiting Yesso, the Kooril Islands etc., in the northern part of the empire of Japan, by some supposed to have been the progenitors of the Japanese. The Ainos are stout and short, with hairy bodies.

Aizen Myoo. (愛染明王) (S. RAgavidyArAja). In Japanese, lit. "Bright King of the Taint of Lust"; an esoteric deity considered to be the destroyer of vulgar passions. In stark contrast to the traditional Buddhist approach of suppressing the passions through various antidotes or counteractive techniques (PRATIPAKsA), this VIDYARAJA is believed to be able to transform attachment, desire, craving, and defilement directly into pure BODHICITTA. This deity became a principal deity of the heretical Tachikawa branch (TACHIKAWARYu) of the SHINGONSHu and was considered the deity of conception. As an emanation of the buddha MAHAVAIROCANA or the bodhisattva VAJRASATTVA, Aizen Myoo was favored by many followers of Shingon Buddhism in Japan and by various esoteric branches of the TENDAISHu. Aizen Myoo was also sometimes held to be a secret buddha (HIBUTSU) by these traditions. The NICHIRENSHu was the last to adopt him as an important deity, but he played an important role in the dissemination of its cult. Aizen Myoo is well known for his fierce appearance, which belies the love and affection he is presumed to convey. Aizen Myoo usually has three eyes (to see the three realms of existence) and holds a lotus in his hand, which is symbolic of the calming of the senses, among other things. Other attributes of this deity are the bow and arrows, VAJRAs, and weapons that he holds in his hands.

AjAtasatru. (P. AjAtasattu; T. Ma skyes dgra; C. Asheshi wang; J. Ajase o; K. Asase wang 阿闍世王). In Sanskrit, "Enemy While Still Unborn," the son of King BIMBISARA of Magadha and his successor as king. According to the PAli account, when BimbisAra's queen VAIDEHĪ (P. Videhī) was pregnant, she developed an overwhelming urge to drink blood from the king's right knee, a craving that the king's astrologers interpreted to mean that the son would eventually commit patricide and seize the throne. Despite several attempts to abort the fetus, the child was born and was given the name AjAtasatru. While a prince, AjAtasatru became devoted to the monk DEVADATTA, the Buddha's cousin and rival, because of Devadatta's mastery of yogic powers (ṚDDHI). Devadatta plotted to take revenge on the Buddha through manipulating AjAtasatru, whom he convinced to murder his father BimbisAra, a close lay disciple and patron of the Buddha, and seize the throne. AjAtasatru subsequently assisted Devadatta in several attempts on the Buddha's life. AjAtasatru is said to have later grown remorseful over his evil deeds and, on the advice of the physician JĪVAKA, sought the Buddha's forgiveness. The Buddha preached to him on the benefits of renunciation from the SAMANNAPHALASUTTA, and AjAtasatru became a lay disciple. Because he had committed patricide, one of the five most heinous of evil deeds that are said to bring immediate retribution (ANANTARYAKARMAN), AjAtasatru was precluded from attaining any degree of enlightenment during this lifetime and was destined for rebirth in the lohakumbhiya hell. Nevertheless, Sakka (S. sAKRA), the king of the gods, described AjAtasatru as the chief in piety among the Buddha's unenlightened disciples. When the Buddha passed away, AjAtasatru was overcome with grief and, along with other kings, was given a portion of the Buddha's relics (sARĪRA) for veneration. According to the PAli commentaries, AjAtasatru provided the material support for convening the first Buddhist council (see COUNCIL, FIRST) following the Buddha's death. The same sources state that, despite his piety, he will remain in hell for sixty thousand years but later will attain liberation as a solitary buddha (P. paccekabuddha; S. PRATYEKABUDDHA) named Viditavisesa. ¶ MahAyAna scriptures, such as the MAHAPARINIRVAnASuTRA and the GUAN WULIANGSHOU JING ("Contemplation Sutra on the Buddha of Infinite Life"), give a slightly different account of AjAtasatru's story. BimbisAra was concerned that his queen, Vaidehī, had yet to bear him an heir. He consulted a soothsayer, who told him that an aging forest ascetic would eventually be reborn as BimbisAra's son. The king then decided to speed the process along and had the ascetic killed so he would take rebirth in Vaidehī's womb. After the queen had already conceived, however, the soothsayer prophesized that the child she would bear would become the king's enemy. After his birth, the king dropped him from a tall tower, but the child survived the fall, suffering only a broken finger. (In other versions of the story, Vaidehī is so mortified to learn that her unborn son will murder her husband the king that she tried to abort the fetus, but to no avail.) Devadatta later told AjAtasatru the story of his conception and the son then imprisoned his father, intending to starve him to death. But Vaidehī kept the king alive by smuggling food to him, smearing her body with flour-paste and hiding grape juice inside her jewelry. When AjAtasatru learned of her treachery, he drew his sword to murder her, but his vassals dissuaded him. The prince's subsequent guilt about his intended matricide caused his skin break out in oozing abscesses that emitted such a foul odor that no one except his mother was able to approach him and care for him. Despite her loving care, AjAtasatru did not improve and Vaidehī sought the Buddha's counsel. The Buddha was able to cure the prince by teaching him the "NirvAna Sutra," and the prince ultimately became one of the preeminent Buddhist monarchs of India. This version of the story of AjAtasatru was used by Kosawa Heisaku (1897-1968), one of the founding figures of Japanese psychoanalysis, and his successors to posit an "Ajase (AjAtasatru) Complex" that distinguished Eastern cultures from the "Oedipal Complex" described by Sigmund Freud in Western psychoanalysis. As Kosawa interpreted this story, Vaidehī's ambivalence or active antagonism toward her son and AjAtasatru's rancor toward his mother were examples of the pathological relationship that pertains between mother and son in Eastern cultures, in distinction to the competition between father and son that Freud posited in his Oedipal Complex. This pathological relationship can be healed only through the mother's love and forgiveness, which redeem the child and thus reunite them.

aji gatsurinkan. (阿字月輪觀). In Japanese, "contemplation of the letter 'A' in the moon-wheel." See AJIKAN.

aji honpusho. (阿字本不生). In Japanese, "the letter 'A' that is originally uncreated." See AJIKAN.

ajikan. (阿字観). In Japanese, "contemplation of the letter ‛A'"; a meditative exercise employed primarily within the the Japanese SHINGON school of esoteric Buddhism. The ajikan practice is also known as the "contemplation of the letter 'A' in the moon-wheel" (AJI GATSURINKAN). The letter "A" is the first letter in the Sanskrit SIDDHAM alphabet and is considered to be the "seed" (BĪJA) of MAHAVAIROCANA, the central divinity of the esoteric traditions. The letter "A" is also understood to be the "unborn" buddha-nature (FOXING) of the practitioner; hence, the identification of oneself with this letter serves as a catalyst to enlightenment. In ajikan meditation, the adept draws a picture of the full moon with an eight-petaled lotus flower at its center. The Siddham letter "A" is then superimposed over the lotus flower as a focus of visualization. As the visualization continues, the moon increases in size until it becomes coextensive with the universe itself. Through this visualization, the adept realizes the letter "A" that is originally uncreated (AJI HONPUSHo), which is the essence of all phenomena in the universe and the DHARMAKAYA of MAHAVAIROCANA Buddha.

Aksobhya. (T. Mi bskyod pa; C. Achu fo; J. Ashuku butsu; K. Ach'ok pul 阿閦佛). In Sanskrit, "Immovable" or "Imperturbable"; the name given to the buddha of the East because he is imperturbable in following his vow to proceed to buddhahood, particularly through mastering the practice of morality (sĪLA). Aksobhya is one of the PANCATATHAGATA (five tathAgatas), the buddha of the vajra family (VAJRAKULA). There are references to Aksobhya in the PRAJNAPARAMITA sutras and the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), suggesting that his cult dates back to the first or second century of the Common Era, and that he was popular in India and Java as well as in the HimAlayan regions. The cult of Aksobhya may have been the first to emerge after the cult of sAKYAMUNI, and before that of AMITABHA. In the Saddharmapundarīkasutra, Aksobhya is listed as the first son of the buddha MahAbhijNA JNAnAbhibhu, and his bodhisattva name is given as JNAnAkara. His cult entered China during the Han dynasty, and an early text on his worship, the AKsOBHYATATHAGATASYAVYuHA, was translated into Chinese during the second half of the second century. Although his cult was subsequently introduced into Japan, he never became as popular in East Asia as the buddhas AMITABHA or VAIROCANA, and images of Aksobhya are largely confined to MAndALAs and other depictions of the paNcatathAgata. Furthermore, because Aksobhya's buddha-field (BUDDHAKsETRA) or PURE LAND of ABHIRATI is located in the East, he is sometimes replaced in mandalas by BHAIsAJYAGURU, who also resides in that same direction. Aksobhya's most common MUDRA is the BHuMISPARsAMUDRA, and he often holds a VAJRA. His consort is either MAmakī or LocanA.

akunin shoki. (惡人正機). In Japanese, lit. "evil people have the right capacity"; the emblematic teaching of the JoDO SHINSHu teacher SHINRAN (1173-1263), which suggests that AMITABHA's compassion is directed primarily to evildoers. When AmitAbha was still the monk named DHARMAKARA, he made a series of forty-eight vows (PRAnIDHANA) that he promised to fulfill before he became a buddha. The most important of these vows to much of the PURE LAND tradition is the eighteenth, in which he vows that all beings who call his name will be reborn in his pure land of SUKHAVATĪ. This prospect of salvation has nothing to do with whether one is a monk or layperson, man or woman, saint or sinner, learned or ignorant. In this doctrine, Shinran goes so far as to claim that if a good man can be reborn in the pure land, so much more so can an evil man. This is because the good man remains attached to the delusion that his virtuous deeds will somehow bring about his salvation, while the evil man has abandoned this conceit and accepts that only through AmitAbha's grace will rebirth in the pure land be won.

A-law "standard" The {ITU-T} {standard} for {nonuniform quantising logarithmic compression}. The equation for A-law is   |  A   | ------- (m/mp)         |m/mp| =" 1/A   | 1+ln A y = |   | sgn(m)   | ------ (1 + ln A|m/mp|) 1/A =" |m/mp| =" 1   | 1+ln A Values of u=100 and 255, A=87.6, mp is the Peak message value, m is the current quantised message value. (The formulae get simpler if you substitute x for m/mp and sgn(x) for sgn(m); then -1 "= x "= 1.) Converting from {u-LAW} to A-LAW introduces {quantising errors}. u-law is used in North America and Japan, and A-law is used in Europe and the rest of the world and international routes. [The Audio File Formats FAQ] (1995-02-21)

A-law ::: (standard) The ITU-T standard for nonuniform quantising logarithmic compression.The equation for A-law is | A| -- -- -- - (m/mp) |m/mp| = 1/A simpler if you substitute x for m/mp and sgn(x) for sgn(m); then -1 = x = 1.)Converting from u-LAW to A-LAW introduces quantising errors. u-law is used in North America and Japan, and A-law is used in Europe and the rest of the world and international routes.[The Audio File Formats FAQ] (1995-02-21)

Allies ::: The nations, including the United States, Britain and the Soviet Union, as well as the Free French of Charles De Gaulle, that joined in the war against Germany and the other Axis nations. The Soviet Union was an ally of the Nazis between August 23, 1939, when the Molotov-Ribbentrop Pact was signed, and June 22, 1941, when Hitler attacked Russia. Britain became an ally of the Soviet Union only after Stalin and Hitler went to war. The United States became an ally of the Soviet Union only after Japan attacked Pearl Harbor. Hitler, allied to Japan, declared war on the United States.

All of these factors were seen by the Faxiang school as being simply projections of consciousness (VIJNAPTIMĀTRALĀ). As noted earlier, consciousness (VIJNĀNA) was itself subdivided into an eightfold schema: the six sensory consciousnesses (visual, auditory, gustatory, olfactory, tactile, and mental), plus the seventh ego consciousness (manas, or KLIstAMANAS), which invests these sensory experiences with selfhood, and an eighth "storehouse consciousness" (ālayavijNāna), which stores the seeds or potentialities (BĪJA) of these experiences until they sprout as new cognition. One of the most controversial doctrines of the Faxiang school was its rejection of a theory of inherent enlightenment or buddhahood (i.e., TATHĀGATAGARBHA) and its advocacy of five distinct spiritual lineages or destinies (PANCAGOTRA): (1) the TATHĀGATA lineage (GOTRA), for those destined to become buddhas; (2) the PRATYEKABUDDHA lineage, for those destined to become ARHATs via the pratyekabuddha vehicle; (3) the sRĀVAKAYĀNA lineage, for those who will become arhats via the sRĀVAKA vehicle; (4) those of indefinite (ANIYATA) lineage, who may follow any of three vehicles; and (5) those without lineage (agotra), who are ineligible for liberation or who have lost the potential to become enlightened by becoming "incorrigibles" (ICCHANTIKA). The Faxiang school's claim that beings belonged to these various lineages because of the seeds (BĪJA) already present in the mind seemed too fatalistic to its East Asian rivals. In addition, Faxiang's acceptance of the notion that some beings could completely lose all yearning for enlightenment and fall permanently into the state of icchantikas so profoundly conflicted with the pervasive East Asian acceptance of innate enlightenment that it thwarted the school's aspirations to become a dominant tradition in China, Korea, or Japan. Even so, much in the Faxiang analysis of consciousness, as well as its exegetical techniques, were incorporated into mainstream scholasticism in East Asia and continued to influence the subsequent development of Buddhism in the region.

Ame No Mi Naka Nushi No Kami (Japanese) Divine monarch of the central heaven; the first of three arupa (formless) spiritual beings to appear from kon-ton (chaos) in Japanese cosmogony (SD 1:214).

Amida. Japanese pronunciation of the Sinographic transcripton of the name AMITABHA, the buddha who is the primary focus of worship in the PURE LAND traditions of Japan. See JoDOSHu; JoDO SHINSHu.

Amitabha of the West, whose Tibetan name is Wod-pag-med (O-pa me) is the ruling deity of Sukhavati (the western paradise or pure land) and in China and Japan is universally worshiped as Amida-buddha. Esoterically, there are seven dhyani-buddhas (five only have manifested thus far) who represent “both cosmic entities and the rays or reflections of these cosmic originals which manifest in man as monads” (FSO 507; cf SD 1:108).

AmitAbha. (T. 'Od dpag med/Snang ba mtha' yas; C. Amituo fo/Wuliangguang fo; J. Amida butsu/Muryoko butsu; K. Amit'a pul/Muryanggwang pul 阿彌陀佛/無量光佛). In Sanskrit, "Limitless Light," the buddha of the western PURE LAND of SUKHAVATĪ, one of the most widely worshipped buddhas in the MAHAYANA traditions. As recounted in the longer SUKHAVATĪVYuHASuTRA, numerous eons ago, a monk named DHARMAKARA vowed before the buddha LOKEsVARARAJA to follow the BODHISATTVA path to buddhahood, asking him to set forth the qualities of buddha-fields (BUDDHAKsETRA). DharmAkara then spent five KALPAS in meditation, concentrating all of the qualities of all buddha-fields into a single buddha field that he would create upon his enlightenment. He then reappeared before LokesvararAja and made forty-eight specific vows (PRAnIDHANA). Among the most famous were his vow that those who, for as few as ten times over the course of their life, resolved to be reborn in his buddha-field would be reborn there; and his vow that he would appear at the deathbed of anyone who heard his name and remembered it with trust. DharmakAra then completed the bodhisattva path, thus fulfilling all the vows he had made, and became the buddha AmitAbha in the buddha-field called sukhAvatī. Based on the larger and shorter versions of the SukhAvatīvyuhasutra as well as the apocryphal GUAN WULIANGSHOU JING (*AmitAyurdhyAnasutra), rebirth in AmitAbha's buddha-field became the goal of widespread Buddhist practice in India, East Asia, and Tibet, with the phrase "Homage to AmitAbha Buddha" (C. namo Amituo fo; J. NAMU AMIDABUTSU; K. namu Amit'a pul) being a central element of East Asian Buddhist practice. AmitAbha's Indian origins are obscure, and it has been suggested that his antecedents lie in Persian Zoroastrianism, where symbolism of light and darkness abounds. His worship dates back at least as far as the early centuries of the Common Era, as attested by the fact that the initial Chinese translation of the SukhAvatīvyuhasutra is made in the mid-second century CE, and he is listed in the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") as the ninth son of the buddha MahAbhijNA JNAnAbhibhu. The Chinese pilgrims FAXIAN and XUANZANG make no mention of him by name in their accounts of their travels to India in the fifth and seventh centuries CE, respectively, though they do include descriptions of deities who seem certain to have been AmitAbha. Scriptures relating to AmitAbha reached Japan in the seventh century, but he did not become a popular religious figure until some three hundred years later, when his worship played a major role in finally transforming what had been previously seen as an elite and foreign tradition into a populist religion. In East Asia, the cult of AmitAbha eventually became so widespread that it transcended sectarian distinction, and AmitAbha became the most popular buddha in the region. In Tibet, AmitAbha worship dates to the early propagation of Buddhism in that country in the eighth century, although it never became as prevalent as in East Asia. In the sixteenth century, the fifth DALAI LAMA gave the title PAn CHEN LAMA to his teacher, BLO BZANG CHOS KYI RGYAL MTSHAN, and declared him to be an incarnation of AmitAbha (the Dalai Lama himself having been declared the incarnation of Avalokitesvara, AmitAbha's emanation). ¶ The names "AmitAbha" and "AmitAyus" are often interchangeable, both deriving from the Sanskrit word "amita," meaning "limitless," "boundless," or "infinite"; there are some intimations that Amita may actually have been the original name of this buddha, as evidenced, for example, by the fact that the Chinese transcription Amituo [alt. Emituo] transcribes the root word amita, not the two longer forms of the name. The distinction between the two names is preserved in the Chinese translations "Wuliangguang" ("Infinite Light") for AmitAbha and Wuliangshou ("Infinite Life") for AmitAyus, neither of which is used as often as the transcription Amituo. Both AmitAbha and AmitAyus serve as epithets of the same buddha in the longer SukhAvatīvyuhasutra and the Guan Wuliangshou jing, two of the earliest and most important of the sutras relating to his cult. In Tibet, his two alternate names were simply translated: 'Od dpag med ("Infinite Light") and Tshe dpag med ("Infinite Life"). Despite the fact that the two names originally refer to the same deity, they have developed distinctions in ritual function and iconography, and AmitAyus is now considered a separate form of AmitAbha rather than just a synonym for him. ¶ AmitAbha is almost universally shown in DHYANASANA, his hands at his lap in DHYANAMUDRA, though there are many variations, such as standing or displaying the VITARKAMUDRA or VARADAMUDRA. As one of the PANCATATHAGATA, AmitAbha is the buddha of the padma family and is situated in the west. In tantric depictions he is usually red in color and is shown in union with his consort PAndarA, and in East Asia he is commonly accompanied by his attendants AVALOKITEsVARA (Ch. GUANYIN) and MAHASTHAMAPRAPTA. See also JINGTU SANSHENG; WANGSHENG.

AmitAyus. (T. Tshe dpag med; C. Wuliangshou fo; J. Muryoju butsu; K. Muryangsu pul 無量壽佛). In Sanskrit, the buddha or bodhisattva of "Limitless Life" or "Infinite Lifespan." Although the name originally was synonymous with AMITABHA, in the tantric traditions, AmitAyus has developed distinguishing characteristics and is now sometimes considered to be an independent form of AmitAbha. The Japanese SHINGON school, for example, uses Muryoju in representations of the TAIZoKAI (garbhadhAtumandala) and Amida (AmitAbha) in the KONGoKAI (vajradhAtumandala). AmitAyus is often central in tantric ceremonies for prolonging life and so has numerous forms and appellations in various groupings, such as one of six and one of nine. He is shown in bodhisattva guise, with crown and jewels, sitting in DHYANASANA with both hands in DHYANAMUDRA and holding a water pot (kalasa) full of AMṚTA (here the nectar of long life); like AmitAbha, he is usually red.

AmoghapAsa (Lokesvara). (T. Don yod zhags pa; C. Bukong Juansuo; J. Fuku Kenjaku; K. Pulgong Kyonsak 不空羂索). A popular tantric form of AVALOKITEsVARA, primarily distinguished by his holding of a snare (pAsa); his name is interpreted as "Lokesvara with the unfailing snare." Like Avalokitesvara, he is worshipped as a savior of beings, his snare understood to be the means by which he rescues devotees. His worship seems to have developed in India during the sixth century, as evidenced by the 587 Chinese translation of the AmoghapAsahṛdayasutra (the first chapter of the much longer AmoghapAsakalparAjasutra) by JNAnagupta. Numerous translations of scriptures relating to AmoghapAsa by BODHIRUCI, XUANZANG, and AMOGHAVAJRA and others up into the tenth century attest to the continuing popularity of the deity. The earliest extant image of AmoghapAsa seems to be in Japan, in the monastery of ToDAIJI in Nara, dating from the late seventh century. There are many extant images of the god in northwest India from the ninth and tenth centuries; some earlier images of Avalokitesvara from the eighth century, which depict him holding a snare, have been identified as AmoghapAsa, although the identification remains uncertain. Tibetan translations of the AmoghapAsahṛdayasutra and the AmoghapAsakalparAjasutra are listed in the eighth-century LDAN DKAR MA catalogue, though it is later translations that are included in the BKA' 'GYUR, where they are classified as kriyAtantras. (The Tibetan canon includes some eight tantras concerning AmoghapAsa.) Numerous images of AmoghapAsa from Java dating to the early second millennium attest to his popularity in that region; in the Javanese custom of deifying kings, King Visnuvardhana (d. 1268) was identified as an incarnation of AmoghapAsa. AmoghapAsa can appear in forms with any number of pairs of hands, although by far the most popular are the six-armed seated and eight-armed standing forms. Other than his defining snare, he often carries a three-pointed staff (tridanda) but, like other multiarmed deities, can be seen holding almost any of the tantric accoutrements. AmoghapAsa is depicted in bodhisattva guise and, like Avalokitesvara, has an image of AMITABHA in his crown and is occasionally accompanied by TARA, BHṚKUTĪ, SudhanakumAra, and HAYAGRĪVA.

Ancestor worship: A religious system based on the belief that the spirits of the dead linger about their earthly habitations, have powers of protecting and blessing those responsible for their care, and of avenging their neglect. The doctrine and practice is observed and followed in various parts of the world, notably in China and Japan.

anchin kokkaho. (安鎭國家法). In Japanese, the "technique for pacifying the state." Japanese TENDAI priests often performed this ritual in the palace at the request of the emperor. Offerings were made to the deity fudo myoo (S. ACALANATHA-VIDYARAJA), who in return would quell the demons who were disturbing the peace of the state. A simplified version of this ritual known as kachin or chintaku is now commonly performed for laity at their homes.

ango. (S. vArsika; P. vassa; C. anju; K. an'go 安居). In Japanese, "peaceful dwelling"; also known as gegyo ("summer dwelling"), zage ("sitting in the summer"), zaro ("sitting age"), etc. The term is used in ZEN monasteries to refer either to the summer rainy season retreat, which usually lasts for three months, or to an intensive period of meditative training during the summer rain's retreat. The beginning of this period is known as kessei (C. JIEZHI), but this term is also occasionally used in place of ango to refer to the meditation retreat. In the Soto Zen tradition (SoToSHu), ango is often used as a means of measuring the dharma age, or horo (C. FALA), of a monk. A monk who completes his first summer retreat is known as "one who has entered the community," five retreats or more a "saint," and ten retreats or more a "master." See also VARsA.

anjitsu. (C. anshi; K. amsil 庵室). In Japanese "hut" or "hermitage"; the term is used for a small residence often used by monks to further their training away from the company of others. According to various sources, such as the SHASEKISHu, an anshitsu was preferably built deep in the mountains, far away from the hustle and bustle of cities and towns, which might distract monks from their practice. See also AN.

ankokuji. (安國寺). In Japanese, "temples for the pacification of the country." After the Ashikaga shogunate took over control of the capital of Kyoto from the rapidly declining forces of Emperor Godaigo (1288-1339) between the years 1336 and 1337, they sought to heal the scars of civil war by following the suggestions of the ZEN master MUSo SOSEKI and building pagodas and temples in every province of Japan. By constructing these temples, the shogunate also sought to subsume local military centers under the control of the centralized government, just as the monarch Shomu (r. 724-749) had once done with the KOKUBUNJI system. These pagodas were later called rishoto, and the temples were given the name ankokuji in 1344. Many of these temples belonged to the lineages of the GOZAN system, especially that of Muso and ENNI BEN'EN.

Annen. (安然) (841-889?). Japanese TENDAI (C. TIANTAI) monk considered to be the founder of Japanese Tendai esoterism and thus also known as Himitsu daishi. Annen studied under ENNIN and initiated a reform of the Japanese Tendai tradition by incorporating new teachings from China called MIKKYo, or esoteric Buddhism. He received the bodhisattva precepts at ENRYAKUJI on Mt. Hiei (HIEIZAN) in 859 and by 884 had become the main dharma lecturer at Gangyoji. He subsequently was the founder of a monastery called Godaiin and is therefore often known to the tradition as "master Godaiin" (Godaiin daitoku or Godaiin ajari). Over one hundred works are attributed to Annen on both the exoteric and esoteric teachings of Tendai as well as on Sanskrit SIDDHAM orthography; dozens are extant, including texts that are considered primary textbooks of the Japanese Tendai tradition, such as his Hakke hiroku, Kyojijo, and Shittanzo. Annen is especially important for having examined comprehensively the relationship between precepts associated with the esoteric tradition and the Buddhist monastic precepts, including the bodhisattva precepts (BODHISATTVAsĪLA); his ultimate conclusion is that all precepts ultimately derive from specific sets of esoteric precepts.

Anthropolatry: (Gr.) The worshipping or cult of a human being conceived as a god, and conversely of a god conceived as a human being. The deification of individual human beings was practiced by most early civilizations, and added much colour to the folklore and religion of such countries as Egypt, Greece, India and Japan. The human origin of anthropolatry is illustrated by the failure of Alexander the Great to obtain divine honours from his soldiers. In contrast, the Shinto religion in Japan still considers the emperor as a "visible deity", and maintains shrines devoted to brave warriors or heroes. Monotheistic religions consider anthropolatry as a superstition. -- T.G.

Apart from the remarkable learning that these earlier works display, two things are noteworthy about them. The first is that they are principally based on a single source language or Buddhist tradition. The second is that they are all at least a half-century old. Many things have changed in the field of Buddhist Studies over the past fifty years, some for the worse, some very much for the better. One looks back in awe at figures like Louis de la Vallée Poussin and his student Msgr. Étienne Lamotte, who were able to use sources in Sanskrit, PAli, Chinese, Japanese, and Tibetan with a high level of skill. Today, few scholars have the luxury of time to develop such expertise. Yet this change is not necessarily a sign of the decline of the dharma predicted by the Buddha; from several perspectives, we are now in the golden age of Buddhist Studies. A century ago, scholarship on Buddhism focused on the classical texts of India and, to a much lesser extent, China. Tibetan and Chinese sources were valued largely for the access they provided to Indian texts lost in the original Sanskrit. The Buddhism of Korea was seen as an appendage to the Buddhism of China or as a largely unacknowledged source of the Buddhism of Japan. Beyond the works of "the PAli canon," relatively little was known of the practice of Buddhism in Sri Lanka and Southeast Asia. All of this has changed for the better over the past half century. There are now many more scholars of Buddhism, there is a much higher level of specialization, and there is a larger body of important scholarship on each of the many Buddhist cultures of Asia. In addition, the number of adherents of Buddhism in the West has grown significantly, with many developing an extensive knowledge of a particular Buddhist tradition, whether or not they hold the academic credentials of a professional Buddhologist. It has been our good fortune to be able to draw upon this expanding body of scholarship in preparing The Princeton Dictionary of Buddhism.

ardhaparyanka. (T. skyil krung phyed pa; C. ban jiafuzuo; J. hankafuza; K. pan kabujwa 半跏趺坐). In Sanskrit, the "half cross-legged" posture (ASANA). This particular posture may be formed in a number of ways. As a seated pose, either foot rests on the opposite thigh with the remaining leg bent forward. Alternatively, both shins may be loosely crossed at the ankles while resting or crouching on the seat. As a standing pose, it may form a dancing posture sometimes described as NṚTYASANA. Some standing Japanese images described as being in ardhaparyanka may show a raised foot lifted straight up off the ground, as if about to stomp down. See also VAJRAPARYAnKA; ARDHAPADMASANA.

Arnold, Edwin. (1832-1904). Sir Edwin Arnold was educated at Oxford and served as principal of a government college in Pune, India, from 1856 to 1861, during which time he studied Indian languages and published translations from the Sanskrit. He eventually returned to England, due primarily to the death of a child and his wife's illness. Upon his return, he became a writer for The Daily Telegraph newspaper, where he was appointed chief editor in 1873. He wrote his most famous work, The Light of Asia, during this period. After leaving his editorial position, he traveled widely in Asia, especially in Japan, and published popular accounts of his travels. Although largely forgotten today, The Light of Asia was in its own time a foundational text for anyone in the English-speaking world interested in Buddhism. First published in 1879, The Light of Asia was a poetic rendering of the life of the Buddha. Arnold used as his chief source a French translation of the LALITAVISTARA, one of the more ornate and belletristic Indian biographies of the Buddha. Arnold, however, added his own embellishments and deployed important scenes from the life of the Buddha differently than had previous authors in order to intensify the narrative. Despite the animosity it aroused in many Christian pulpits, the book was a favorite of Queen Victoria, who subsequently knighted Arnold. Although it has long been rendered obsolete, The Light of Asia played a seminal role in introducing the history and belief systems of Buddhism to the West. Arnold also played an important role in rallying support worldwide for the restoration of the important Buddhist pilgrimage site of BODHGAYA, the place where the Buddha achieved enlightenment. He and Reverend SUMAnGALA sent a petition to the Queen of England requesting permission to buy the land and the temple from the Hindus and restore the neglected site. Although unsuccessful, his efforts eventually came to fruition after Indian independence in 1949, when the Indian government returned control of BodhgayA to the Buddhists.

Arya. (P. ariya; T. 'phags pa; C. sheng; J. sho; K. song 聖). In Sanskrit, "noble" or "superior." A term appropriated by the Buddhists from earlier Indian culture to refer to its saints and used technically to denote a person who has directly perceived reality and has become a "noble one." In the fourfold path structure of the mainstream schools, an Arya is a person who has achieved at least the first level of sanctity, that of stream-enterer (SROTAAPANNA), or above. In the fivefold path system, an Arya is one who has achieved at least the path of vision (DARsANAMARGA), or above. The SARVASTIVADA (e.g., ABHIDHARMAKOsABHAsYA) and THERAVADA (e.g., VISUDDHIMAGGA) schools of mainstream Buddhism both recognize seven types of noble ones (Arya, P. ariya). In e.g., the VISUDDHIMAGGA, these are listed in order of their intellectual superiority as (1) follower of faith (P. saddhAnusAri; S. sRADDHANUSARIN); (2) follower of the dharma (P. dhammAnusAri; S. DHARMANUSARIN); (3) one who is freed by faith (P. saddhAvimutta; S. sRADDHAVIMUKTA); (4) one who has formed right view (P. ditthippatta; S. DṚstIPRAPTA), by developing both faith and knowledge; (5) one who has bodily testimony (P. kAyasakkhi; S. KAYASAKsIN), viz., through the temporary suspension of mentality in the equipoise of cessation (NIRODHASAMAPATTI); (6) one who is freed by wisdom (P. paNNAvimutta; S. PRAJNAVIMUKTA), by freeing oneself through analysis; and (7) one who is freed both ways (P. ubhatobhAgavimutta; S. UBHAYATOBHAGAVIMUKTA), by freeing oneself through both meditative absorption (P. jhAna; S. DHYANA) and wisdom (P. paNNA; S. PRAJNA). In the AbhidharmakosabhAsya, the seven types of Arya beings are presented in a slightly different manner, together with the list of eight noble persons (ARYAPUDGALA) based on candidates for (pratipannika) and those who have reached the result of (phalastha) stream-enterer (srotaApanna), once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and ARHAT; these are again further expanded into a list of twenty members of the Arya VIMsATIPRABHEDASAMGHA and in MahAyAna explanations into forty-eight or more ARYABODHISATTVAs. The Chinese character sheng, used to render this term in East Asia, has a long indigenous history and several local meanings; see, for example, the Japanese vernacular equivalent HIJIRI. It is also the name of one of two Indian esoteric GUHYASAMAJATANTRA traditions, receiving its name from Arya NAgArjuna, the author of the PANCAKRAMA.

As a general rule, we provide multiple language equivalencies only for terms that were traditionally known in the other languages. For this reason, many late tantric terms known only in India and Tibet will not have East Asian equivalents (even though equivalents were in some cases created in the twentieth century); Chinese texts not translated into Tibetan will give only Japanese and Korean equivalencies; Japanese and Korean figures and texts not generally known in China will have only Japanese and Korean transcriptions, and so forth.

"As for the spectator and the coils of the dragon, it is the Chino-Japanese image for the world-force extending itself in the course of the universe and this expresses the attitude of the witness seeing it all and observing in its unfolding the unrolling of the play of the Divine Lila.” Letters on Yoga

“As for the spectator and the coils of the dragon, it is the Chino-Japanese image for the world-force extending itself in the course of the universe and this expresses the attitude of the witness seeing it all and observing in its unfolding the unrolling of the play of the Divine Lila.” Letters on Yoga

astamahopaputra. (T. nye ba'i sras chen brgyad; C. ba da pusa; J. hachidai bosatsu; K. p'al tae posal 八大菩薩). In Sanskrit, the "eight great associated sons"; a group of eight bodhisattvas also known as the AstAMAHABODHISATTVA or "eight great bodhisattvas"; they are KsITIGARBHA, AKAsAGARBHA, AVALOKITEsVARA, VAJRAPAnI, MAITREYA, SARVANĪVARAnAVIsKAMBHIN, SAMANTABHADRA, and MANJUsRĪ. Textual evidence for the grouping is found as early as the third century, the date of ZHI QIAN's Chinese translation of the Astabuddhakasutra (Fo shuo ba jixiangshen zhoujing). In earlier representations, they flank either sAKYAMUNI or AMITABHA. Their roles are laid out in the Astamandalakasutra, where the aims of their worship are essentially mundane-absolution from transgressions, fulfillment of desires, and protection from ills. The grouping is known throughout Asia, from northern India, where they first appeared in ELLORA, Ratnagiri, and NALANDA, and from there as far east as Japan and Indonesia-indeed, virtually anywhere MAHAYANA and tantric Buddhism flourished. They figure as a group in TANTRAs of various classes, where their number of arms corresponds to the main deity of the MAndALA and their colors correspond to the direction in which they are placed. In the mandala of the GUHYASAMAJATANTRA, they flank the central figure AKsOBHYA, who appears in the form of Vajradhṛk and his consort SparsavajrA. When each has a consort, the females are called the astapujAdevī ("eight offering goddesses"). There are four in the GuhyasamAjatantra mandala: RupavajrA, sabdavajrA, GandhavajrA, and RasavajrA. In the vajradhAtu mahAmandala, the group of bodhisattvas is expanded to sixteen.

A striking similarity is present in the mythology of the Algonquin Indians of North America; their chief deity was a mighty hare known as Menabosho or Michabo, to whom they went at death. One account places him in the east, another in the west. The ancient Germanic and Scandinavian peoples used the hare as a symbol, being sacred to the nature goddess Freyja; likewise to the Anglo-Saxon Ostara, goddess of springtime. This is believed to be the basis for the present-day association of the rabbit or hare with Easter. The anthropomorphic idea is found also among other races, very frequently among the Mongolians, Chinese, Japanese, and other Far Eastern peoples. It was considered to be androgynous, thus typifying an attribute of the creative Logos.

Asukadera. (飛鳥寺) In Japanese, "Asuka Temple"; also known as Hokoji ("Monastery of the Flourishing Dharma"), the Asukadera was built during the ASUKA period on a site known as the Amakashi no Oka by the Asuka River near Nara, Japan. Shortly after the death of Emperor Yomei in 587, the powerful vassals Mononobe no Moriya (d. 587), who represented the indigenous ritual specialists, and Soga no Umako (551?-626), a supporter of Buddhism who came from the Korean peninsula, found themselves caught in battle over imperial succession. In celebration of the Soga clan's victory over the Mononobe and the death of Moriya, the Soga commenced the construction of the first complete monastic compound in Japan, which they named Hokoji in 588. Hokoji was completed nine years later in 596 and for more than a century served as the central monastic complex of the Yamato court. The large monastic compound contained a central hall or KONDo and a central pagoda flanked by two other halls. A large lecture hall flanked by a belfry and SuTRA repository was located behind the main monastic complex. According to the NIHON SHOKI ("Historical Records of Japan"), Empress Suiko commissioned two sixteen-feet gilt-bronze icons of the Buddha to be made by Tori Busshi for installment in Hokoji. When the capital was moved from Fujiwarakyo to Heijokyo (modern-day Nara) in 710, the major monasteries including Hokoji were moved as well. Hokoji, otherwise known as Asukadera, was subsequently renamed Gangoji.

Asuka. (飛鳥). Japan's first historical epoch, named after a region in the plains south of modern NARA. Until the eighth century (710) when the capital was moved to Nara, a new palace, and virtually a new capital, was built every time a new ruler succeeded to the throne. One of the earliest capitals was located in the region of Asuka. The Asuka period is characterized by the rise of powerful aristocratic clans such as the Soga and Mononobe and attempts such as the Taika reform (646) to counteract the rise of these clans and to strengthen the authority of the emperor. According to the NIHON SHOKI ("Historical Records of Japan"), the inception of Buddhism occurred in the Japanese isles during this period, when Emperor Kimmei (r. 532-571) received an image of the Buddha from the King Songmyong of the Korean kingdom of Paekche in 552 (var. 538). Buddhism became the central religion of the Asuka court with the support of such famous figures as Prince SHoTOKU, Empress Suiko (r. 593-628), and Empress Jito (r. 686-697). After the establishment of the grand monastery ASUKADERA by the descendants of a Korean clan, other temples modeled after early Chinese monastery campuses, such as HoRYuJI, were also constructed during this period. These temples enshrined the magnificent sculptures executed by Tori Busshi.

A. The first vowel and letter in the Sanskrit alphabet. The phoneme "a" is thought to be the source of all other phonemes and its corresponding letter the origin of all other letters. As the basis of both the Sanskrit phonemic system and the written alphabet, the letter "a" thus comes to be invested with mystical significance as the source of truth, nondifferentiation, and emptiness (suNYATA), or even of the universe as a whole. The PRAJNAPARAMITASARVATATHAGATAMATA-EKAKsARA, the shortest of the perfection of wisdom scriptures, also describes how the entirety of the perfection of wisdom is subsumed by this one letter. The letter in the Sanskrit SIDDHAM alphabet gained special significance within the esoteric Buddhist traditions in Japan (MIKKYo), such as Shingon (see SHINGONSHu), which considered it to be the "seed" (BĪJA) of MAHAVAIROCANA, the central divinity of esoteric Buddhism, and used it in a distinctive type of meditation called AJIKAN ("contemplation of the letter 'a'"). The letter "a," which is said to be originally uncreated (AJI HONPUSHo), is interpreted to be the essence of all phenomena in the universe and the DHARMAKAYA of the buddha MahAvairocana. In the East Asian CHAN traditions, the letter "a" is also sometimes understood to represent the buddha-nature (FOXING, S. BUDDHADHATU) of all sentient beings.

At more than one million words, this is the largest dictionary of Buddhism ever produced in the English language. Yet even at this length, it only begins to represent the full breadth and depth of the Buddhist tradition. Many great dictionaries and glossaries have been produced in Asia over the long history of Buddhism and Buddhist Studies. One thinks immediately of works like the MahAvyutpatti, the ninth-century Tibetan-Sanskrit lexicon said to have been commissioned by the king of Tibet to serve as a guide for translators of the dharma. It contains 9,565 entries in 283 categories. One of the great achievements of twentieth-century Buddhology was the Bukkyo Daijiten ("Encyclopedia of Buddhism"), published in ten massive volumes between 1932 and 1964 by the distinguished Japanese scholar Mochizuki Shinko. Among English-language works, there is William Soothill and Lewis Hodous's A Dictionary of Chinese Buddhist Terms, published in 1937, and, from the same year, G. P. Malalasekera's invaluable Dictionary of PAli Proper Names. In preparing the present dictionary, we have sought to build upon these classic works in substantial ways.

Avalokitesvara. (T. Spyan ras gzigs; C. Guanshiyin/Guanyin; J. Kanzeon/Kannon; K. Kwanseŭm/Kwanŭm 觀世音/觀音). In Sanskrit, "Lord who Looks Down [in Empathy]"; the BODHISATTVA of compassion, the most widely worshipped of the MAHAYANA bodhisattvas and one of the earliest to appear in Buddhist literature. According to legend, Avalokitesvara was produced from a beam of light that radiated from the forehead of AMITABHA while that buddha was deep in meditation. For this reason, Buddhist iconography often depicts AmitAbha as embedded in Avalokitesvara's crown. His name dates back to the beginning of the Common Era, when he replaced the Vedic god BRAHMA as the attendant to sAKYAMUNI Buddha, inheriting in turn BrahmA's attribute of the lotus (PADMA). Images of Avalokitesvara as PADMAPAnI LOKEsVARA ("Lord with a Lotus in his Hand"), an early name, are numerous. Avalokitesvara is the interlocutor or main figure in numerous important MahAyAna sutras, including the PRAJNAPARAMITAHṚDAYASuTRA ("Heart Sutra"). His cult was introduced to China in the first century CE, where his name was translated as Guanshiyin ("Perceiver of the Sounds of the World") or GUANYIN ("Perceiver of Sounds"); his cult entered Korea and Japan with the advent of Buddhism in those countries. Avalokitesvara was once worshipped widely in Southeast Asia as well, beginning at the end of the first millennium CE. Although the MahAyAna tradition eventually faded from the region, images of Avalokitesvara remain. Avalokitesvara is also the patron deity of Tibet, where he is said to have taken the form of a monkey and mated with TARA in the form of a local demoness to produce the Tibetan race. Tibetan political and religious leaders have been identified as incarnations of him, such as the seventh-century king SRONG BTSAN SGAM PO (although that attribution was most likely a later addition to the king's legacy) and, notably, the DALAI LAMAs. The PO TA LA Palace, the residence of the Dalai Lamas, in the Tibetan capital of LHA SA is named for Avalokitesvara's abode on Mount POTALAKA in India. In China, Avalokitesvara as Guanyin underwent a transformation in gender into a popular female bodhisattva, although the male iconographic form also persists throughout East Asia. PUTUOSHAN, located off the east coast of China south of Shanghai, is said to be Potalaka. Avalokitesvara is generally depicted in the full raiments of a bodhisattva, often with an image of AmitAbha in his crown. He appears in numerous forms, among them the two-armed PadmapAni who stands and holds a lotus flower; the four-armed seated Avalokitesvara, known either as Caturbhuja Avalokitesvara [CaturbhujAvalokitesvara] or CintAmani Avalokitesvara [CintAmanyavalokitesvara], who holds the wish-fulfilling jewel (CINTAMAnI) with his central hands in ANJALIMUDRA, and a lotus and crystal rosary in his left and right hands, respectively; the eleven-armed, eleven-faced EKADAsAMUKHA; and the thousand-armed and thousand-headed SAHASRABHUJASAHASRANETRAVALOKITEsVARA (q.v. MAHAKARUnIKA). Tradition holds that his head split into multiple skulls when he beheld the suffering of the world. Numerous other forms also exist in which the god has three or more heads, and any number of arms. In his wrathful form as AstabhayatrAnAvalokitesvara (T. Spyan ras gzigs 'jigs pa brgyad skyob), "Avalokitesvara who Protects against the Eight Fears," the bodhisattva stands in ARDHAPARYAnKA ("half cross-legged posture") and has one face and eight hands, each of which holds a symbol of one of the eight fears. This name is also given to eight separate forms of Avalokitesvara that are each dedicated to protecting from one of the eight fears, namely: AgnibhayatrAnAvalokitesvara ("Avalokitesvara Who Protects from Fear of Fire") and so on, replacing fire with Jala (water), SiMha (lion), Hasti (elephant), Danda (cudgel), NAga (snake), dAkinī (witch) [alt. PisAcī]; and Cora (thief). In addition to his common iconographic characteristic, the lotus flower, Avalokitesvara also frequently holds, among other accoutrements, a jeweled rosary (JAPAMALA) given to him by Aksamati (as related in chapter twenty-five of the SADDHARMAPUndARĪKASuTRA), or a vase. In East Asia, Avalokitesvara often appears in a triad: the buddha AmitAbha in the center, flanked to his left and right by his two bodhisattva attendants, Avalokitesvara and MAHASTHAMAPRAPTA, respectively. In Tibet, Avalokitesvara is part of a popular triad with VAJRAPAnI and MANJUsRĪ. As one of the AstAMAHOPAPUTRA, Avalokitesvara also appears with the other bodhisattvas in group representation. The tantric deity AMOGHAPAsA is also a form of Avalokitesvara. The famous mantra of Avalokitesvara, OM MAnI PADME HuM, is widely recited in the MahAyAna traditions and nearly universally in Tibetan Buddhism. In addition to the twenty-fifth chapter of the Saddharmapundarīkasutra, the KARAndAVYuHA is also devoted to him. See also BAIYI GUANYIN; GUANYIN; MIAOSHAN; MAnI BKA' 'BUM.

Axis ::: Enemies of the Allied forces in WWII. The Axis forces originally included Nazi Germany, Italy, and Japan who signed a pact in Berlin on September 27, 1940. They were later joined by Bulgaria, Croatia, Hungary, and Slovakia.

Ayuthaya. [alt. Ayutthaya]. There are two important places called Ayuthaya in the Buddhist tradition. ¶ Ayuthaya was a city in north-central India, prominent in early Buddhist texts, that is identified as the ancient city of SAKETA; it was said to be the birthplace of the Indian divine-king RAma. ¶ Ayuthaya is the name of a major Thai kingdom and its capital that flourished between 1350 and 1767 CE. The city of Ayuthaya was built on an island at the confluence of the Chao Phraya, Pasak, and Lopburi rivers and grew in importance as the power of its neighbor, the Thai kingdom of SUKHOTHAI, waned. Strategically located and easy to defend, Ayuthaya was accessible to seagoing vessels and commanded the northward trade of the entire Menam basin, whence it grew rapidly into a major Asian entrepôt. Merchant ships from China, Java, Malaya, Japan, India, Sri Lanka, Persia, Portugal, Holland, France, and England regularly docked at its port. One of the world's wealthiest capitals, Ayuthaya contained hundreds of gilded monasteries, temples, and pagodas within its walls and was traversed by grand canals and waterways that served as avenues. Strong Khmer influence is evident in the architecture of Ayuthaya, which developed a distinctive stepped-pyramidal pagoda form called prang. The city's magnificence was extolled in the travelogues of European and Asian visitors alike. Soon after the city's founding, Ayuthaya's kings became enthusiastic patrons of reformed Sinhalese-style THERAVADA Buddhism, inviting missionaries from their stronghold in Martaban to reform the local sangha. The same form of Buddhism was adopted by neighboring Thai states in the north, the Mon kingdom of Pegu, and later the Burmese, making it the dominant form of Buddhism in Southeast Asia. In 1548, the Burmese king, Tabin Shwehti, invaded the kingdom of Ayuthaya and laid siege to its capital, initiating more than two centuries of internecine warfare between the Burmese and the Thai kingdoms, which culminated in the destruction of Ayuthaya in 1767 and the building of a new Thai capital, Bangkok, in 1782.

Baiyi Guanyin. (S. PAndaravAsinī; T. Gos dkar mo; J. Byakue kannon; K. Paegŭi Kwanŭm 白衣觀音). In Chinese, "White-Robed GUANYIN (Perceiver of Sounds)." An esoteric form of the BODHISATTVA AVALOKITEsVARA (known as Guanyin in Chinese), who became a popular focus of cultic worship in East Asia. The cult of Baiyi Guanyin began around the tenth century in China, whence it spread to Korea and Japan. Several indigenous Chinese scriptures praise the compassion and miraculous powers of White-Robed Guanyin. According to the various Baiyi Guanyin APOCRYPHA, she was also a grantor of children, as was Songzi Guanyin. Many testimonials from literati are appended to these scriptures, which attest to Baiyi Guanyin's ability to ensure the birth of sons, although it is also said that she granted children of both genders. Like many other Guanyin-related texts, the White-Robed Guanyin texts frequently invoke esoteric Buddhist terminology such as DHARAnĪ, MUDRA, and MANTRA. Beginning in the tenth century, Baiyi Guanyin's cult was associated with the founding of temples, as well as the production of countless images commissioned by both religious and laity. Many worshippers, especially monastics and royalty, had visions of White-Robed Guanyin. These dreams range from being promised children in return for a residence (such as the Upper Tianzhu monastery outside of Hangzhou, later also associated with Princess MIAOSHAN), to enlarging existing structures or even restoring them once a vision or dream of White-Robed Guanyin occurred. In such visions and dreams, White-Robed Guanyin appeared as a female, thus differentiating this form of the bodhisattva from SHUIYUE GUANYIN (Moon-in-the-Water Avalokitesvara), who was similarly dressed in a white robe, but appeared as a male. Some miracle tales highlighting the donors' names were also produced in honor of Baiyi Guanyin, lending further credence to the accounts of the bodhisattva's miraculous powers.

Bankei Yotaku. (盤珪永琢) (1622-1693). Japanese ZEN master of the Tokugawa period; also known as Eitaku. Bankei was born in the district of Hamada in present-day Hyogo prefecture. According to his sermons, Bankei was dissatisfied with the standard explanations of the concept of "bright virtue" (mingde) found in the CONFUCIAN classic Daxue ("Great Learning"), and sought explanations elsewhere. His search eventually brought him to the temple of Zuioji, the residence of Zen master Unpo Zensho (1568-1653). After he received ordination and the dharma name Yotaku from Unpo, Bankei left his teacher to perform a long pilgrimage (angya) to various temples and hermitages. After what he describes in sermons as an awakening at the age of twenty-six, Bankei continued his post-awakening training under Unpo's senior disciple, Bokuo Sogyu (d. 1694), and perfected the teaching of FUSHo ZEN ("unborn Zen"). Upon hearing of the arrival of the Chinese monk DAOZHE CHAOYUAN in Nagasaki (1651), Bankei traveled to Sofukuji where Daozhe was residing and furthered his studies under the Chinese master. Bankei spent the rest of his life teaching his "unborn Zen" to both lay and clergy in various locations. He also built and restored a great number of temples and hermitages, such as Ryumonji in his native Hamada. In 1672 he was appointed the abbot of the RINZAI monastery of MYoSHINJI in Kyoto.

bantam work ::: --> Carved and painted work in imitation of Japan ware.

Baojing sanmei. (J. Hokyo sanmai/zanmai; K. Pogyong sammae 寶鏡三昧). In Chinese, "Jeweled-Mirror SAMADHI"; a definitive poem on enlightenment and practice from the standpoint of the Chinese CAODONG ZONG; otherwise known as the Baojing sanmei ge, or "GATHA of the Jeweled-Mirror SamAdhi." This lengthy Chinese song is attributed to the Chan master DONGSHAN LIANGJIE and, along with the CANTONG QI, is revered in the Chinese Caodong and Japanese SoTo schools of CHAN and ZEN as the foundational scripture of their tradition. Although the song is traditionally attributed to Dongshan, a number of sources note that Dongshan secretly received this song from his teacher Yunyan Tansheng (780-841), and Dongshan in turn transmitted it to his head disciple CAOSHAN BENJI. The earliest version of this song appears in the entry on Caoshan in the CHANLIN SENGBAO ZHUAN, written in 1123. The Baojing sanmei emphasizes the "inherent enlightenment" (BENJUE; cf. HONGAKU) of sentient beings and the futility of seeking that enlightenment through conscious reflection. Instead, the song urges its audience to allow one's inherently pure enlightened nature to "silently illuminate" itself through meditation (MOZHAO CHAN), as the Buddha did under the BODHI TREE. Numerous commentaries on this song are extant.

Bassui Tokusho. (拔隊得勝) (1327-1387). Japanese monk of the Hotto branch of the RINZAISHu of ZEN; also known as Bassui Zenji. Ordained at the age of twenty-nine, Bassui subsequently began a pilgrimage around the Kanto area of Japan in search of enlightened teachers. He eventually met Koho Kakumyo (1271-1361) of Unjuji in Izumo, and received from him the name Bassui, which means "well above average," lit., "to rise above the rank-and-file." Their relationship, however, remains unclear. After taking leave from Koho, Bassui continued traveling on pilgrimage until he settled down in Kai, where his local patrons established for him the monastery of Kogakuji ("Facing Lofty Peaks Monastery"). Bassui's teachings stress the importance of KoAN (C. GONG'AN) training and especially the notion of doubt (see YIJING; YITUAN). Bassui was also extremely critical of SoTo teachers of his day, despite the fact that his own teacher Koho was once a Soto monk, and he was strongly critical of their use of koan manuals called MONSAN in their training. Although his teacher Koho employed Soto-style "lineage charts" (see KECHIMYAKU SoJo) as a means of attracting lay support, Bassui rejected their use and instead stressed the importance of practice.

beidou qixing. (J. hokuto shichisho; K. puktu ch'ilsong 北斗七星). In Chinese, "seven stars of the Northern Dipper" (viz., the Big Dipper, or Ursa Major); Daoist divinities that are also prominent in Korean Buddhism, where they are typically known as the ch'ilsong. The cult of the seven stars of the Big Dipper developed within Chinese Buddhist circles through influence from indigenous Daoist schools, who worshipped these seven deities to guard against plague and other misfortunes. The apocryphal Beidou qixing yanming jing ("Book of the Prolongation of Life through Worshipping the Seven Stars of the Northern Dipper"), suggests a correlation between the healing buddha BHAIsAJYAGURU and the Big Dipper cult by addressing the seven-star TATHAGATAs (qixing rulai) with names that are very similar to Bhaisajyaguru's seven emanations. This indigenous Chinese scripture (see APOCRYPHA), which derives from an early Daoist text on Big Dipper worship, is certainly dated no later than the late thirteenth or early fourteenth centuries but may have been composed as early as the middle of the eighth century; it later was translated into Uighur, Mongolian, and Tibetan, as part of the Mongol Yuan dynasty's extension of power throughout the Central Asian region. Thanks to this scripture, the seven-star cult became associated in Buddhism with the prolongation of life. We know that seven-star worship had already been introduced into esoteric Buddhist ritual by at least the eighth century because of two contemporary manuals that discuss HOMA fire offerings to the seven stars: VAJRABODHI's (671-741) Beidou qixing niansong yigui ("Ritual Procedures for Invoking the Seven Stars of the Northern Dipper") and his disciple AMOGHAVAJRA's (705-774) Beidou qixing humo miyao yigui ("Esoteric Ritual Procedure for the Homa Offering to the Seven Stars of the Northern Dipper"). Renderings of DHARAnĪ sutras dedicated to the tathAgata TEJAPRABHA (Qixingguang Rulai), who is said to be master of the planets and the twenty-eight asterisms, are also attributed to Amoghavajra's translation bureau. Worship of the seven stars within esoteric Buddhist circles was therefore certainly well established in China by the eighth century during the Tang dynasty and probably soon afterward in Korean Buddhism. ¶ The worship of the Big Dipper in Korea may date as far back as the Megalithic period, as evidenced by the engraving of the Big Dipper and other asterisms on dolmens or menhirs. In the fourth-century Ji'an tombs of the Koguryo kingdom (37 BCE-668 CE), one of the traditional Three Kingdoms of early Korea, a mural of the Big Dipper is found on the north wall of tomb no. 1, along with an accompanying asterism of the six stars of Sagittarius (sometimes called the Southern Dipper) on the south wall; this juxtaposition is presumed to reflect the influence of the Shangqing school of contemporary Chinese Daoism. Court rituals to the seven stars and the tathAgata Tejaprabha date from the twelfth century during the Koryo dynasty. By at least the thirteen century, the full range of texts and ritual practices associated with the seven-star deities were circulating in Korea. At the popular level in Korea, the divinities of the Big Dipper were thought to control longevity, especially for children, and the ch'ilsong cult gained widespread popularity during the Choson dynasty (1392-1910). This popularization is in turn reflected in the ubiquity in Korean monasteries of "seven-stars shrines" (ch'ilsonggak), which were typically located in less-conspicuous locations along the outer perimeter of the monasteries and were worshipped primarily by the nonelite. Inside these shrines were hung seven-star paintings (T'AENGHWA), which typically depict the tathAgatas of the seven stars, with the tathAgata Tejaprabha presiding at the center. There are also several comprehensive ritual and liturgical manuals compiled during the Choson dynasty and Japanese colonial period in Korea that include rituals and invocations to the seven stars and Tejaprabha, most dedicated to the prolongation of life. Along with the mountain god (sansin), who also often has his own shrine in the monasteries of Korea, the role of the ch'ilsong in Korean Buddhism is often raised in the scholarship as an example of Buddhism's penchant to adapt beliefs and practices from rival religions. Although ch'ilsong worship has declined markedly in contemporary Korea, the ch'ilsokche, a worship ceremony dedicated to the tathAgata Tejaprabha, is occasionally held at some Buddhist monasteries on the seventh day of the seventh lunar month, with lay believers praying for good fortune and the prevention of calamity.

Bendoho. (辨道法). In Japanese, "Techniques for Pursuing the Way"; a work devoted to the rules of the SAMGHA hall (see C. SENGTANG), written by DoGEN KIGEN. Primarily during his stays at the monasteries Daibutsuji and EIHEIJI, Dogen wrote a number of related manuals on monastic rules (C. QINGGUI), of which the Bendoho is perhaps most important. These manuals, including the Bendoho, were later collected and published together as a single text known as the EIHEI SHINGI. Dogen modeled his regulations after those found in an earlier code of monastic rules produced in China, the CHANYUAN QINGGUI. The Bendoho was therefore heavily influenced by the Chinese Chan master CHANGLU ZONGZE's manual of meditation, ZUOCHAN YI, which was embedded in the Chanyuan qinggui. The text includes guidelines for all of the activities of the saMgha hall, from sitting, walking, sleeping, and cleaning to the practice of seated meditation (J. zazen; C. ZUOCHAN). The Bendoho also contains a version of Dogen's FUKAN ZAZENGI.

Bendowa. (辨道話). In Japanese, "A Talk on Pursuing the Way"; a short essay written in vernacular Japanese by the SoTo ZEN monk DoGEN KIGEN in 1231. Dogen's earliest extant work, the Bendowa contains a brief description of the orthodox transmission to the East of the "true dharma" (shobo; S. SADDHARMA) of the Buddha and also a succinct explanation of Zen in a series of eighteen questions and answers. The Bendowa was later incorporated into Dogen's magnum opus, the SHoBoGENZo. The teachings on Zen meditation found in the Bendowa are similar to those of Dogen's FUKAN ZAZENGI.

Benkenmitsu nikyoron. (辯顯密二教論). In Japanese, literally "Distinguishing the Two Teachings of the Exoteric and Esoteric"; a relatively short treatise composed by the Japanese SHINGON monk KuKAI in the early ninth century. The text is commonly known more simply as the Nikyoron. As the title suggests, the central theme of the Benkenmitsu nikyoron is the elaboration of the difference between the exoteric and esoteric teachings of Buddhism and the demonstration of the latter's superiority. The text begins with a brief introduction, followed by a series of questions and answers, and a short conclusion. The Benkenmitsu nikyoron describes the relation between the exoteric teachings preached by the NIRMAnAKAYA of the Buddha and the esoteric teachings preached by his DHARMAKAYA as that between provisional words spoken according to the different capacities of sentient beings and ultimate truth. By meticulously citing scriptural references, such as the LAnKAVATARASuTRA, the Benkenmitsu nikyoron shows that the dharmakAya, like the nirmAnakAya and SAMBHOGAKAYA, can indeed preach and that it does so in a special language best articulated in such esoteric scriptures as the MAHAVAIROCANABHISAMBODHISuTRA. Whereas the nirmAnakAya speaks the DHARMA with reference to the six perfections (PARAMITA), the dharmakAya employs the language of the three mysteries: the body, speech, and mind of MAHAVAIROCANA expressed in MUDRA, MANTRA, and MAndALA. Like many of kukai's other writings, the arguments presented in his Benkenmitsu nikyoron helped him legitimize the introduction and installment of the new teachings, now known as MIKKYo or esoteric Buddhism, which he had brought back from China. There are several commentaries on the text, including those composed by Seisen (1025-1115), Raiyu (1226-1304), Yukai (1345-1416), and Kaijo (1750-1805).

benlai mianmu. (J. honrai no menmoku; K. pollae myonmok 本來面目). In Chinese, "original face"; an expression used in the CHAN school to describe the inherent state of enlightenment and often synonymous with buddha-nature (BUDDHADHATU; C. FOXING). The term is best known in the GONG'AN attributed by the tradition to the sixth patriarch (LIUZU) HUINENG (638-713), "Not thinking of good, not thinking of evil, at this very moment, what is your original face before your parents conceived you?" (The last line is often found translated as "what is your original face before your parents were born," but the previous rendering is preferred.) This gong'an is often one of the first given to RINZAI ZEN neophytes in Japan as part of their meditation training; the term, however, does not appear in the earlier DUNHUANG version of the LIUZU TAN JING ("Platform Sutra of the Sixth Patriarch"), but only in later Song-dynasty recensions, suggesting it is actually a Song-period locution.

betsuji nenbutsu. (別時念佛). In Japanese, lit. "special-time recitation of the Buddha's name," also known as nyoho nenbutsu; a term for an intensive nenbutsu (C. NIANFO) practice, usually the chanting of the name of the buddha AMITABHA, as mentioned in the oJo YoSHu and SHASEKISHu. This type of recitation is mainly practiced among the followers of the JoDOSHu for a special period of one, seven, ten, or ninety days as a means of overcoming torpor and sluggishness.

BhadrapAla. (T. Bzang skyong; C. Xianhu/Batuoboluo; J. Kengo/Batsudahara; K. Hyonho/Palt'abara 賢護/跋陀波羅) In Sanskrit, "Auspicious Protector"; a lay (GṚHAPATI) BODHISATTVA who is listed as one of the eight great bodhisattvas (S. AstAMAHOPAPUTRA), who have vowed to protect and propagate the true dharma (S. SADDHARMA) in the age of decline (S. SADDHARMAVIPRALOPA; C. MOFA) after sAKYAMUNI Buddha's death and to guard sentient beings. He is also listed in the DAZHIDU LUN (*MahAprajNApAramitAsAstra) as one of the sixteen great bodhisattvas who have remained a householder. In the RATNAKutASuTRA, BhadrapAla is described as the son of a wealthy merchant (gṛhapati) whose enjoyments surpassed even those of INDRA, the king of the gods, himself. In the Banzhou sanmei jing (PRATYUTPANNABUDDHASAMMUKHAVASTHITASAMADHISuTRA), BhadrapAla appears together with his five hundred attendant bodhisattvas to ask the Buddha how bodhisattvas can obtain wisdom that is as deep and broad as the ocean. In the twentieth chapter of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), BhadrapAla is identified as someone who slighted the Buddha in a previous lifetime and as a result fell into AVĪCI hell. After suffering there for a thousand eons (KALPA) and requiting his offenses, BhadrapAla was again able to encounter the Buddha and finally accept his teaching. He is also mentioned as one of the eighty thousand bodhisattvas who attended the assembly on Vulture Peak (GṚDHRAKutAPARVATA) where sAkyamuni preached in the opening chapter of the Saddharmapundarīkasutra. BhadrapAla eventually became a buddha who attained enlightenment through the contemplation of water. Drawing on this experience, the Chinese apocryphal *suRAMGAMASuTRA (Shoulengyan jing) says that BhadrapAla became enlightened as he entered the bathhouse; hence, the Chinese CHAN tradition enshrined an image of BhadrapAla in the monastic bathhouse and some Japanese Buddhist schools similarly considered him to be the patron of the temple bathhouse.

Bhaisajyaguru. (T. Sman bla; C. Yaoshi rulai; J. Yakushi nyorai; K. Yaksa yorae 藥師如來). In Sanskrit, "Medicine Teacher"; the "Healing Buddha" or "Medicine Buddha," who was the focus of an important salvific cult in the early MAHAYANA tradition. According to his eponymous scripture, the BHAIsAJYAGURUSuTRA, he has a body more brilliant than the sun, which was the color of lapis lazuli (vaiduryamani) and possessed the power to heal illness and physical deformities; his pure land of VaiduryanirbhAsa is located in the east. The origin of Bhaisajyaguru and his healing cult is unclear, although his worship seems to have arisen contemporaneously with the rise of the MahAyAna. BHAIsAJYARAJA and Bhaisajyasamudgata, two bodhisattvas mentioned in the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), are likely antecedents, and similarities with other "celestial" buddhas like AMITABHA and AKsOBHYA also suggest possible influence from those rival cults. The Bhaisajyagurusutra was translated into Chinese in the seventh century, during the Tang dynasty, when his worship finally achieved the wide recognition that it continues to enjoy within the Chinese tradition. The Bhaisajyagurusutra is also cited in the eighth-century tantric text, MANJUsRĪMuLAKALPA, indicating that his cult had by then achieved widespread acclaim throughout Asia. Bhaisajyaguru was one of the earliest buddhas to gain popularity in Japan, although initially he was familiar only within the imperial court, which constructed monasteries in his honor beginning in the sixth century. By the eighth century, his cult had spread throughout the country, with Bhaisajyaguru being invoked both to cure illness and to ward off dangers. The worship of Bhaisajyaguru seems to have entered Tibet during the eighth century, two versions of the Bhaisajyagurusutra having been translated into Tibetan by the prolific YE SHES SDE and others. Early in the development of his cult, Bhaisajyaguru was divided into a group of eight medicine buddhas (asta-bhaisajyaguru), made up of seven of his emanations plus the principal buddha. Their names vary according to source, and none save Bhaisajyaguru are worshipped individually. Two of these emanations-Suryaprabha and Candraprabha-are often depicted in a triad with Bhaisajyaguru. Further, Bhaisajyaguru is also said to command twelve warriors (YAKsA) related to various astrological categories and to wage war on illness in the name of their leader. Indic images of Bhaisajyaguru are rare, but his depictions are common across both the East Asian and Tibetan cultural spheres. East Asian images are almost uniform in depicting him seated, with his right hand in the gesture of fearlessness (ABHAYAMUDRA) or the gesture of generosity (VARADAMUDRA), his left in his lap, occasionally holding a medicine bowl. In Tibet, he is also shown holding the fruit of the medicinal myrobalan plant.

bhiksunī. (P. bhikkhunī; T. dge slong ma; C. biqiuni; J. bikuni; K. piguni 比丘尼) In Sanskrit, "beggar (female)," commonly translated as "nun." A bhiksunī holds full ordination in her VINAYA lineage and is distinguished from a novice nun (sRAMAnERIKA) or a probationary postulant (sIKsAMAnA) who both accept only the preliminary training rules. The bhiksunī is enjoined to observe the full set of rules of monastic discipline, or PRATIMOKsA, governing fully ordained nuns, which vary from 311 in the PAli vinaya to 364 in the MuLASARVASTIVADA vinaya followed in Tibet (although the order of bhiksunī was never established there). These rules mirror closely those also incumbent on monks (BHIKsU) (although there are substantially greater numbers of rules in all categories of the bhiksunī prAtimoksa); an important exception, however, is that nuns are also required to adhere to the eight "weighty" or "deferential" "rules" (GURUDHARMA), a set of special rules that nuns alone are enjoined to follow, which explicitly subordinate the bhiksunī to the bhiksu SAMGHA. Upon receiving higher ordination (UPASAMPADA), the new nun is required to remain under the guidance (NIsRAYA; P. nissaya) of her preceptor (UPADHYAYA; P. upajjhAyA) for at least two years until she becomes skilled in dharma and vinaya. After ten years, the nun becomes an elder (sthavirī; P. therī) in the bhiksunī saMgha and, after another two years, may act as a preceptor and ordain new nuns into the order. In South Asia, the formal upasaMpadA ordination of nuns is thought to have died out sometime during the medieval period, and there is little evidence that a formal bhiksunī saMgha was ever established in Southeast Asia. The only surviving bhiksunī ordination lineages are in China, Korea, and Taiwan. Apart from East Asia, most Buddhist women known as "nuns" are actually only ordained with the eight, nine, or ten extended lay precepts (as in Southeast Asia), as srAmanerikA (as in Tibet), or else take the East Asian bodhisattva precepts of the FANWANG JING (as in Japan). In recent years there has been a concerted effort to reintroduce the bhiksunī ordination to countries where it had died out or was never established.

Bhṛkutī. (T. Khro gnyer can; C. Pijuzhi; J. Bikutei; K. Piguji 毘胝). In Sanskrit, lit. "She who Frowns"; a wrathful deity understood to be a form of TARA, who is reputed to have been born from a frown of the BODHISATTVA AVALOKITEsVARA. An alternate account is that she arose from a ray of light emanating out of Avalokitesvara's left eye at the same time TArA was born from the right eye. Bhṛkutī is sometimes said to be an emanation of the buddha AMITABHA as well, particularly in Japan, and often appears with an image of AmitAbha in her crown. Although she can appear in peaceful form, she is generally depicted as a wrathful deity, most commonly with one face with three eyes, and four arms holding a trident, vase, and rosary and displaying the VARADAMUDRA, and either standing in ALĪdHA posture or sitting in LALITASANA. ¶ Bhṛkutī is also the name of the Nepali princess who married SRONG BTSAN SGAM PO. According to the MAnI BKA' 'BUM, she was the daughter of the Nepalese king AMsuvarman and was brought to Tibet by the famed minister Mgar stong btsan after Srong btsan sgam po saw her in a prophetic dream. The Nepalese king initially refused to send her, deriding Tibet as a land of savagery, lacking not only the teachings of the Buddha but basic civil laws as well. Mgar convinced the king that Srong btsan sgam po was sincere in desiring the DHARMA, and was able to return with her, after which he set out to China to bring back the Tang princess WENCHENG. Bhṛkuti is said to have brought with her to Tibet the statue of sAKYAMUNI called JO BO MI BSKYOD RDO RJE, which was eventually housed in RA MO CHE. The historicity of both Bhṛkuti and her father has been called into question by recent scholarship. The Nepalese princess is said to have also brought a sandalwood statue of BhṛkutĪ to Tibet, but (if it ever existed) it had disappeared by the seventeenth century, when the fifth DALAI LAMA, in his guidebook to the temples of LHA SA, reported it missing.

Biyan lu. (J. Hekiganroku; K. Pyogam nok 碧巖録). In Chinese, "Emerald Grotto Record" or, as it is popularly known in the West, the "Blue Cliff Record"; compiled by CHAN master YUANWU KEQIN; also known by its full title of Foguo Yuanwu chanshi biyan lu ("Emerald Grotto Record of Chan Master Foguo Yuanwu"). The Biyan lu is one of the two most famous and widely used collection of Chan cases (GONG'AN), along with the WUMEN GUAN ("The Gateless Checkpoint"). The anthology is built around XUEDOU CHONGXIAN's Xuedou heshang baice songgu, an earlier independent collection of one hundred old Chan cases (GUCE) with verse commentary; Xuedou's text is embedded within the Biyan lu and Yuanwu's comments are interspersed throughout. Each of the one hundred cases, with a few exceptions, is introduced by a pointer (CHUISHI), a short introductory paragraph composed by Yuanwu. Following the pointer, the term "raised" (ju) is used to formally mark the actual case. Each case is followed by interlinear notes known as annotations or capping phrases (ZHUOYU; J. JAKUGO) and prose commentary (PINGCHANG), both composed by Yuanwu. The phrase "the verse says" (song yue) subsequently introduces Xuedou's verse, which is also accompanied by its own capping phrases and prose commentary, both added by Yuanwu. The cases, comments, and capping phrases found in the Biyan lu were widely used and read among both the clergy and laity in China, Korea, Japan, and Vietnam as an contemplative tool in Chan meditation practice and, in some contexts, as a token of social or institutional status. A famous (or perhaps infamous) story tells of the Chan master DAHUI ZONGGAO, the major disciple of Yuanwu, burning his teacher's Biyan lu for fear that his students would become attached to the words of Xuedou and Yuanwu. The Biyan lu shares many cases with the Wumen guan, and the two texts continue to function as the foundation of training in the Japanese RINZAI Zen school.

Japan and Korea

Japanese Colonial Period 1910-1945

Japanese cosmogony says that “out of the chaotic mass, an egg-like nucleus appears, having within itself the germ and potency of all the universal as well as of all terrestrial life” (SD 1:216).

Japanese Cross-References

Japanese Historical Periods

Blyth, Reginald H. (1898-1964). An early English translator of Japanese poetry, with a particular interest in ZEN Buddhism. Blyth was born in Essex; his father was railway clerk. He was imprisoned for three years during the First World War as a conscientious objector. In 1925, he traveled to Korea, then a Japanese colony, where he taught English at Keijo University in Seoul. It was there that he developed his first interest in Zen through the priest Hanayama Taigi. After a brief trip to England, he returned to Seoul and then went to Japan, where he taught English in Kanazawa. With the outbreak of the Pacific War, Blyth was interned as an enemy alien, despite having expressed sympathy for the Japanese cause. Although he remained interned throughout the war, he was allowed to continue his studies, and in 1942 published his most famous work, Zen in English Literature and Oriental Classics, which sought to identify Zen elements in a wide range of literature. After the war, Blyth served as a liaison between the Japanese imperial household and the Allies, later becoming a professor of English at Gakushuin University, where one of his students was the future emperor Akihito (b. 1933). After the war, he published a four-volume collection of his translations of Japanese haiku poetry, which was largely responsible for European and American interest in haiku during the 1950s, among the Beat Poets and others, and the writing of haiku in languages other than Japanese. Subsequent scholarship has questioned the strong connection that Blyth saw between Zen and haiku. Blyth died in Japan and is buried in Kamakura next to his friend D. T. SUZUKI.

bodaiji. (菩提寺). In Japanese, literally "BODHI temple"; also known as bodaiin, bodaisho, or DANNADERA. Bodaiji are temples that flourished mainly during the Edo period under the parish system (DANKA SEIDO) established by the Tokugawa shogunate. Parishioners, known as danka or DAN'OTSU, were required to register at these local temples. By establishing the danka and terauke ("temple support") system, the early Tokugawa shogunate hoped to eradicate the threat of Christianity as they had witnessed it in the Christian-led Shimabara Uprising of 1637. During the Edo period, the bodaiji primarily offered funerary and memorial services for the ancestors of its parishioners and in many cases came to function as cemeteries. Festivals for the dead such as bon (see YULANBEN) and higan were also held annually at these temples. Although the danka system was abolished during the Meiji period, the bodaiji continue to function as memorial temples in modern Japan.

BodhgayA. (S. BuddhagayA). Modern Indian place name for the most significant site in the Buddhist world, renowned as the place where sAKYAMUNI Buddha (then, still the BODHISATTVA prince SIDDHARTHA) became a buddha while meditating under the BODHI TREE at the "seat of enlightenment" (BODHIMAndA) or the "diamond seat" (VAJRASANA). The site is especially sacred because, according to tradition, not only did sAkyamuni Buddha attain enlightenment there, but all buddhas of this world system have or will do so, albeit under different species of trees. BodhgayA is situated along the banks of the NAIRANJANA river, near RAJAGṚHA, the ancient capital city of the MAGADHA kingdom. Seven sacred places are said to be located in BodhgayA, each being a site where the Buddha stayed during each of the seven weeks following his enlightenment. These include, in addition to the bodhimanda under the Bodhi tree: the place where the Buddha sat facing the Bodhi tree during the second week, with an unblinking gaze (and hence the site of the animesalocana caitya); the place where the Buddha walked back and forth in meditation (CAnKRAMA) during the third week; the place called the ratnagṛha, where the Buddha meditated during the fourth week, emanating rays of light from his body; the place under the ajapAla tree where the god BRAHMA requested that the Buddha turn the wheel of the dharma (DHARMACAKRAPRAVARTANA) during the fifth week; the lake where the NAGA MUCILINDA used his hood to shelter the Buddha from a storm during the sixth week; and the place under the rAjAyatana tree where the merchants TRAPUsA and BHALLIKA met the Buddha after the seventh week, becoming his first lay disciples. ¶ Located in the territory of MAGADHA (in modern Bihar), the ancient Indian kingdom where the Buddha spent much of his teaching career, BodhgayA is one of the four major pilgrimage sites (MAHASTHANA) sanctioned by the Buddha himself, along with LUMBINĪ in modern-day Nepal, where the Buddha was born; the Deer Park (MṚGADAVA) at SARNATH, where he first taught by "turning the wheel of the dharma" (DHARMACAKRAPRAVARTANA); and KUsINAGARĪ in Uttar Pradesh, where he passed into PARINIRVAnA. According to the AsOKAVADANA, the emperor AsOKA visited BodhgayA with the monk UPAGUPTA and established a STuPA at the site. There is evidence that Asoka erected a pillar and shrine at the site during the third century BCE. A more elaborate structure, called the vajrAsana GANDHAKUtĪ ("perfumed chamber of the diamond seat"), is depicted in a relief at BodhgayA, dating from c. 100 BCE. It shows a two-storied structure supported by pillars, enclosing the Bodhi tree and the vajrAsana, the "diamond seat," where the Buddha sat on the night of his enlightenment. The forerunner of the present temple is described by the Chinese pilgrim XUANZANG. This has led scholars to speculate that the structure was built sometime between the third and sixth centuries CE, with subsequent renovations. Despite various persecutions by non-Buddhist Indian kings, the site continued to receive patronage, especially during the PAla period, from which many of the surrounding monuments date. A monastery, called the BodhimandavihAra, was established there and flourished for several centuries. FAXIAN mentions three monasteries at BodhgayA; Xuanzang found only one, called the MahAbodhisaMghArAma (see MAHABODHI TEMPLE). The temple and its environs fell into neglect after the Muslim invasions that began in the thirteenth century. British photographs from the nineteenth century show the temple in ruins. Restoration of the site was ordered by the British governor-general of Bengal in 1880, with a small eleventh-century replica of the temple serving as a model. There is a tall central tower some 165 feet (fifty meters) in height, with a high arch over the entrance with smaller towers at the four corners. The central tower houses a small temple with an image of the Buddha. The temple is surrounded by stone railings, some dating from 150 BCE, others from the Gupta period (300-600 CE) that preserve important carvings. In 1886, EDWIN ARNOLD visited BodhgayA. He published an account of his visit, which was read by ANAGARIKA DHARMAPALA and others. Arnold described a temple surrounded by hundreds of broken statues scattered in the jungle. The MahAbodhi Temple itself had stood in ruins prior to renovations undertaken by the British in 1880. Also of great concern was the fact that the site had been under saiva control since the eighteenth century, with reports of animal sacrifice taking place in the environs of the temple. DharmapAla visited BodhgayA himself in 1891, and returned to Sri Lanka, where he worked with a group of leading Sinhalese Buddhists to found the MAHABODHI SOCIETY with the aim of restoring BodhgayA as place of Buddhist worship and pilgrimage. The society undertook a series of unsuccessful lawsuits to that end. In 1949, after Indian independence, the BodhgayA Temple Act was passed, which established a committee of four Buddhists and four Hindus to supervise the temple and its grounds. The Government of India asked AnagArika Munindra, a Bengali monk and active member of the MahAbodhi Society, to oversee the restoration of BodhgayA. Since then, numerous Buddhist countries-including Bhutan, China, Japan, Myanmar, Nepal, Sikkim, Sri Lanka, Thailand, Tibet, and Vietnam-have constructed (or restored) their own temples and monasteries in BodhgayA, each reflecting its national architectural style. In 2002, the MahAbodhi Temple was named a UNESCO World Heritage Site.

Bodhidharma. (C. Putidamo; J. Bodaidaruma; K. Poridalma 菩提達磨) (c. late-fourth to early-fifth centuries). Indian monk who is the putative "founder" of the school of CHAN (K. SoN, J. ZEN, V. THIỀN). The story of a little-known Indian (or perhaps Central Asian) emigré monk grew over the centuries into an elaborate legend of Bodhidharma, the first patriarch of the Chan school. The earliest accounts of a person known as Bodhidharma appear in the Luoyang qielan ji and XU GAOSENG ZHUAN, but the more familiar and developed image of this figure can be found in such later sources as the BAOLIN ZHUAN, LENGQIE SHIZI JI, LIDAI FABAO JI, ZUTANG JI, JINGDE CHUANDENG LU, and other "transmission of the lamplight" (CHUANDENG LU) histories. According to these sources, Bodhidharma was born as the third prince of a South Indian kingdom. Little is known about his youth, but he is believed to have arrived in China sometime during the late fourth or early fifth century, taking the southern maritime route according to some sources, the northern overland route according to others. In an episode appearing in the Lidai fabao ji and BIYAN LU, after arriving in southern China, Bodhidharma is said to have engaged in an enigmatic exchange with the devout Buddhist emperor Wu (464-549, r. 502-549) of the Liang dynasty (502-557) on the subject of the Buddha's teachings and merit-making. To the emperor's questions about what dharma Bodhidharma was transmitting and how much merit (PUnYA) he, Wudi, had made by his munificent donations to construct monasteries and ordain monks, Bodhidharma replied that the Buddha's teachings were empty (hence there was nothing to transmit) and that the emperor's generous donations had brought him no merit at all. The emperor seems not to have been impressed with these answers, and Bodhidharma, perhaps disgruntled by the emperor's failure to understand the profundity of his teachings, left for northern China, taking the Yangtze river crossing (riding a reed across the river, in a scene frequently depicted in East Asian painting). Bodhidharma's journey north eventually brought him to a cave at the monastery of SHAOLINSI on SONGSHAN, where he sat in meditation for nine years while facing a wall (MIANBI), in so-called "wall contemplation" (BIGUAN). During his stay on Songshan, the Chinese monk HUIKE is said to have become Bodhidharma's disciple, allegedly after cutting off his left arm to show his dedication. This legend of Bodhidharma's arrival in China is eventually condensed into the famous Chan case (GONG'AN), "Why did Bodhidharma come from the West?" (see XILAI YI). Bodhidharma's place within the lineage of Indian patriarchs vary according to text and tradition (some list him as the twenty-eighth patriarch), but he is considered the first patriarch of Chan in China. Bodhidharma's name therefore soon became synonymous with Chan and subsequently with Son, Zen, and Thièn. Bodhidharma, however, has often been confused with other figures such as BODHIRUCI, the translator of the LAnKAVATARASuTRA, and the Kashmiri monk DHARMATRATA, to whom the DHYANA manual DAMODUOLUO CHAN JING is attributed. The Lidai fabao ji, for instance, simply fused the names of Bodhidharma and DharmatrAta and spoke of a BodhidharmatrAta whose legend traveled with the Lidai fabao ji to Tibet. Bodhidharma was even identified as the apostle Saint Thomas by Jesuit missionaries to China, such as Matteo Ricci. Several texts, a number of which were uncovered in the DUNHUANG manuscript cache in Central Asia, have been attributed to Bodhidharma, but their authorship remains uncertain. The ERRU SIXING LUN seems to be the only of these texts that can be traced with some certainty back to Bodhidharma or his immediate disciples. The legend of Bodhidharma in the Lengqie shizi ji also associates him with the transmission of the LankAvatArasutra in China. In Japan, Bodhidharma is often depicted in the form of a round-shaped, slightly grotesque-looking doll, known as the "Daruma doll." Like much of the rest of the legends surrounding Bodhidharma, there is finally no credible evidence connecting Bodhidharma to the Chinese martial arts traditions (see SHAOLINSI).

Bodhisena. (C. Putixianna; J. Bodaisenna; K. Porisonna 菩提僊那) (704-760). Indian monk who traveled first to Southeast Asia and China starting in 723 and subsequently continued on to Japan in 736 at the invitation of the Japanese emperor Shomu (r. 724-749), where he resided at DAIANJI in Nara. Bodhisena was instrumental in helping to introduce the teachings of the HUAYAN (Kegon) school of Buddhism to Japan. Shomu also asked Bodhisena to perform the "opening the eyes" (KAIYAN; NETRAPRATIstHAPANA) ceremony for the 752 dedication of the great buddha image of VAIROCANA (see NARA DAIBUTSU; Birushana Nyorai) at ToDAIJI. At forty-eight feet high, this image remains the largest extant gilt-bronze image in the world and the Daibutsuden (Great Buddha Hall) where the image is enshrined is the world's largest surviving wooden building.

bokuseki. (墨蹟). In Japanese, "ink traces"; generally referring to any sort of calligraphy executed by an ink brush on paper or silk. The Japanese monk Murata Juko (1422-1502) is said to have hung in his tea room the calligraphy of the Song-dynasty CHAN master YUANWU KEQIN, which he had received from his teacher IKKYu SoJUN, a practice that seems to have had no precedent in Japan. Following his lead, monks largely from the GOZAN lineage began to collect the calligraphy of eminent Song-dynasty Chan masters such as DAHUI ZONGGAO and XUTANG ZHIYU to display in their private quarters and tea rooms. From the time of the Zen and tea master Sen no Rikyu (Soeki Rikyu; 1521-1591), the calligraphy of Japanese Zen monks such as MYoAN EISAI, DoGEN KIGEN, and MUSo SoSEKI began to be seen as valuable commodities. The calligraphy of Zen masters belonging to the DAITOKUJI lineage such as SoHo MYoCHo, Ikkyu Sojun, and TAKUAN SoHo also came to be highly prized. Beginning with Sen no Rikyu, the practice of collecting relatively simple calligraphy, comprised largely of a single, horizontally executed line, came to be favored over those containing longer poems or sermons written in vertical lines.

bonze. (J. bonso/bosso 凡僧). An early English term for a Buddhist monk, especially in East Asia, deriving from the Portuguese pronunciation of the Japanese bonso ("ordinary cleric"). Although occasionally still used in reference to Japanese Buddhist priests, this sixteenth-century term is long outmoded and should be discarded.

Book titles are generally given in the language of original provenance, e.g., Saddharmapundarīkasutra, in Sanskrit, with cross-references to Tibetan, Chinese, Japanese, and Korean; Dasheng qixin lun, in Chinese, with cross-references to a putative Sanskrit reconstruction of the title, and Japanese and Korean. We also include some main entries to indigenous terms, book titles, personal names, or place names in other Asian languages, e.g.: Burmese, Thai, Lao, Nepalese, Sinhalese, Mongolian, and Vietnamese.

Borland Software Corporation ::: (company) A company that sells a variety of PC software development and database systems. Borland was founded in 1983 and initially became famous for their low-cost software, particularly Turbo Pascal, Turbo C, and Turbo Prolog.Current and past products include the Borland C++ C++ and C developement environment, the Paradox and dBASE databases, Delphi, JBuilder, and InterBase.Borland has approximately 1000 employees worldwide and has operations in Australia, Canada, France, Germany, Japan, Netherlands, and the United Kingdom.Borland sold Quattro Pro to Novell in 1994 for $100M. Novell later sold the product to Corel Corporation, who also bought Paradox. dBASE was sold in March(?) 1999 to dBase Inc.In Febuary 1998 Borland bought Visigenic Software, Inc..The company changed its name to Inprise Corporation on 1998-04-29 and then on 2000-11-14 they announced they were changing it back to Borland from the first quarter of 2001.Quarterly sales $69M, profits $61M (Aug 1994). $56M, $6.4M (July 2001) .Headquarters: 100 Borland Way, Scotts Valley, CA, 95066, USA. Telephone: +1 (408) 431 1000.(2002-03-16)

Borland Software Corporation "company" A company that sells a variety of {PC} software development and {database} systems. Borland was founded in 1983 and initially became famous for their low-cost software, particularly {Turbo Pascal}, {Turbo C}, and {Turbo Prolog}. Current and past products include the {Borland C++} C++ and C developement environment, the {Paradox} and {dBASE} {databases}, {Delphi}, {JBuilder}, and {InterBase}. Borland has approximately 1000 employees worldwide and has operations in Australia, Canada, France, Germany, Japan, Netherlands, and the United Kingdom. Borland sold {Quattro} Pro to {Novell} in 1994 for $100M. Novell later sold the product to {Corel Corporation}, who also bought {Paradox}. dBASE was sold in March(?) 1999 to {dBase Inc.} In Febuary 1998 Borland bought {Visigenic Software, Inc.}. The company changed its name to Inprise Corporation on 1998-04-29 and then on 2000-11-14 they announced they were changing it back to Borland from the first quarter of 2001. Quarterly sales $69M, profits $61M (Aug 1994). $56M, $6.4M (July 2001) {(http://borland.com/)}. Headquarters: 100 Borland Way, Scotts Valley, CA, 95066, USA. Telephone: +1 (408) 431 1000. (2002-03-16)

Bosatsu: In Japanese Buddhist terminology, the equivalent of Bodhisattva (q.v.).

broadcast quality video "communications, multimedia" Roughly, {video} with more than 30 frames per second at a {resolution} of 800 x 640 {pixels}. The quality of moving pictures and sound is determined by the complete chain from camera to receiver. Relevant factors are the colour temperature of the lighting, the balance of the red, green and blue vision pick-up tubes to produce the correct display colour temperature (which will be different) and the {gamma} pre-correction to cancel the non-linear characteristic of {cathode-ray tubes} in television receivers. The {resolution} of the camera tube and video coding system will determine the maximum number of {pixels} in the picture. Different colour coding systems have different defects. The NTSC system (National Television Systems Committee) can produce {hue} errors. The PAL system (Phase Alternation by Line) can produce {saturation} errors. Television modulation systems are specified by ITU CCIR Report 624. Low-resolution systems have {bandwidths} of 4.2 MHz with 525 to 625 lines per frame as used in the Americas and Japan. Medium resolution of 5 to 6.5 MHz with 625 lines is used in Europe, Asia, Africa and Australasia. {High-Definition Television} (HDTV) will require 8 MHz or more of bandwidth. A medium resolution (5.5 MHz in UK) picture can be represented by 572 lines of 402 pixels. Note the ratio of pixels to lines is not the same as the {aspect ratio}. A {VGA} display (480n lines of 640 pixels) could thus display 84% of the height of one picture frame. Most compression techniques reduce quality as they assume a restricted range of detail and motion and discard details to which the human eye is not sensitive. Broadcast quality implies something better than amateur or domestic video and therefore can't be retained on a domestic video recorder. Broadcasts use quadriplex or U-matic recorders. The lowest frame rate used for commercial entertainment is the 24Hz of the 35mm cinema camera. When broadcast on a 50Hz television system, the pictures are screened at 25Hz reducing the running times by 4%. On a 60Hz system every five movie frames are screened as six TV frames, still at the 4% increased rate. The six frames are made by mixing adjacent frames, with some degradation of the picture. A computer system to meet international standard reproduction would at least VGA resolution, an interlaced frame rate of 24Hz and 8 bits to represent the luminance (Y) component. For a component display system using red, green and blue (RGB) electron guns and phosphor dots each will require 7 bits. Transmission and recording is different as various coding schemes need less bits if other representations are used instead of RGB. Broadcasts use YUV and compression can reduce this to about 3.5 bits per pixel without perceptible degradation. High-quality video and sound can be carried on a 34 Mbaud channel after being compressed with {ADPCM} and {variable length coding}, potentially in real time. (1997-07-04)

brunswick black ::: --> See Japan black.

Budai. (J. Hotei; K. P'odae 布袋) (d. 916). A legendary Chinese monk, whose name literally means "Hemp Sack"; also occasionally referred to as Fenghua Budai, Changtingzi, and Budai heshang. He is said to have hailed from Fenghua county in Ningbo prefecture of Zhejiang province. Budai is often depicted as a short figure with an enormous belly and a staff or walking stick on which he has hung a hemp bag or sack (budai), whence derives his name. Budai wandered from one town to the next begging for food, some of which he saved in his sack. This jolly figure is remembered as a thaumaturge who was particularly famous for accurately predicting the weather. On his deathbed, Budai left the following death verse, which implied he was in fact a manifestation of the BODHISATTVA MAITREYA: "Maitreya, true Maitreya, / His thousands, hundreds, and tens of millions of manifestations, / From time to time appear among his fellow men, / But remain unrecognized by his fellow men." Budai is also associated in China with AnGAJA, the thirteenth of the sixteen ARHATs (see sOdAsASTHAVIRA) who serve as protector figures. Angaja had been a snake wrangler before he ordained, so whenever he went into the mountains, he carried a cloth bag with him to catch snakes, which he would release after removing their fangs so they would not injure people. For this reason, he earned the nickname "Cloth-Bag Arhat" (Budai luohan/heshang). In Zhejiang province, many images of Budai were made for worship, and an image of Budai installed in the monastery of MANPUKUJI on Mt. obaku in Japan is still referred to as that of the bodhisattva Maitreya. The local cult hero and thaumaturge Budai was quickly appropriated by the CHAN community as a trickster-like figure, leading to Budai often being as called the "Laughing Buddha." In Japan, Budai is also revered as one of the seven gods of virtue (see SHICHIFUKUJIN). It is Budai who is commonly depicted in all manner of kitschy knickknacks and called the "Fat Buddha." He has never been identified with, and is not to be mistaken for, sAKYAMUNI Buddha.

buddhAnusmṛti. (P. buddhAnussati; T. sangs rgyas rjes su dran pa; C. nianfo; J. nenbutsu; K. yombul 念佛). In Sanskrit, "recollection of the Buddha"; one of the common practices designed to develop concentration, in which the meditator reflects on the meritorious qualities of the Buddha, often through contemplating a series of his epithets. The oldest list of epithets of the Buddha used in such recollection, which is found across all traditions, is worthy one (ARHAT), fully enlightened (SAMYAKSAMBUDDHA), perfect in both knowledge and conduct (vidyAcaranasampanna), well gone (SUGATA), knower of all worlds (lokavid), teacher of divinities (or kings) and human beings (sAstṛ devamanusyAnaM), buddha, and BHAGAVAT. BuddhAnusmṛti is listed among the forty meditative exercises (KAMMAttHANA) discussed in the VISUDDHIMAGGA and is said to be conducive to gaining access concentration (UPACARASAMADHI). In East Asia, this recollection practice evolved into the recitation of the name of the buddha AMITABHA (see NIANFO) in the form of the phrase namo Amituo fo ("homage to AmitAbha Buddha"; J. NAMU AMIDABUTSU). This recitation was often performed in a ritual setting accompanied by the performance of prostrations, the burning of incense, and the recitation of scriptures, all directed toward gaining a vision of AmitAbha's PURE LAND (SUKHAVATĪ), which was considered proof that one would be reborn there. Nianfo practice was widely practiced across schools and social strata in China. In Japan, repetition of the phrase in its Japanese pronunciation of namu Amidabutsu (homage to AmitAbha Buddha) became a central practice of the Japanese Pure Land schools of Buddhism (see JoDOSHu, JoDO SHINSHu).

buddhapAtramudrA. (T. sangs rgyas kyi lhung bzed phyag rgya; C. foboyin; J. buppatsuin; K. pulbarin 佛鉢印). In Sanskrit, "the gesture of the Buddha's begging bowl." In this symbolic posture or gesture (MUDRA), the Buddha holds a begging bowl (PATRA) that sits in his lap. In some variations, the hands hold a jewel, or ornate treasure box, instead. In esoteric rituals, variations of this mudrA may be used for a number of different outcomes. For example, one Chinese indigenous SuTRA (see APOCRYPHA) suggests that forming and holding this gesture will cure stomach ailments. In another Japanese ritual, this mudrA is used to invite autochthonous deities to join the audience in attendance. The buddhapAtramudrA is typically associated with images of the Buddha AMITABHA, whose begging bowl is filled with the nectar of immortality (AMṚTA).

Buddhism: The multifarious forms, philosophic, religious, ethical and sociological, which the teachings of Gautama Buddha have produced, and which form the religion of hundreds of millions in China, Japan, etc. They center around the main doctrine of the arya satyani, the four noble truths (q.v.), the last of which enables one in eight stages to reach nirvana (q.v.): Right views, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, right concentration.

Bunkyo hifuron. (文鏡秘府論). In Japanese, "A Mirror on Literature and a Treasury of Marvels Treatise"; a work on classical Chinese poetics and prosody, composed by the Japanese SHINGONSHu monk KuKAI, probably in the early ninth century. The work was intended to serve as a vade mecum on classical Chinese writing style and literary allusions for Japanese ranging from novice monks who needed to know how to parse Buddhist MANTRAs and DHARAnĪs to diplomats or scribes who had to compose elegant Chinese prose and verse. The treatise is titled a "mirror on literature" because it describes correct Chinese style and a "treasury of marvels" because it serves as a literary compendium and thesaurus. The text is significant not only because of its impact on the development of Japanese classical-Chinese writing, but also because its extensive extracts of original Chinese sources (most now lost) stand as a valuable resource for the study of Tang literature.

butsudan. (佛壇). In Japanese, literally "buddha platform"; a platform on which an image of a buddha and/or BODHISATTVA is placed and worshipped; also known as SHuMIDAN ("SUMERU platform"). A butsudan can be made of stone, clay, or wood and can take the shape of a lotus platform, niche, or portable shrine. According to the BAIZHANG QINGGUI, a butsudan houses the image of the SAMBHOGAKAYA of the Buddha. The Nihon shoki also notes that the practice of making butsudan had spread widely among Japanese commoners as early as the Nara and Heian periods. Nowadays, butsudan are owned by most households and take the form of a portable shrine that houses icons, sacred objects of a particular school or sect, and mortuary tablets, known as ihai, for deceased family members. They are thus used primarily for private worship and mortuary practice.

Byodoin. (平等院). A famous Japanese temple located in Uji, south of Kyoto, now associated with the TENDAISHu and JoDOSHu sects. Byodoin is especially famous for its Phoenix Hall (Hoodo), which houses a magnificent image of AMITABHA made by the artist Jocho (d. 1057). The hall, the statue, and fifty-two other small sculptures of BODHISATTVAs making offerings of music to the central AmitAbha statue have been designated as national treasures. The Byodoin AmitAbha image is highly regarded as a representative piece of the refined art of the Fujiwara period (894-1185). Byodoin was originally a villa that belonged to the powerful regent Fujiwara no Michinaga (966-1027). The private villa was later transformed by Michinaga's son Yorimichi (992-1074) into a temple in 1052, and the Phoenix Hall was constructed the following year. Many halls dedicated to the buddha AmitAbha were built in this period by powerful aristocrats who were influenced by the growing belief in the notion of mappo (see MOFA), or "the demise of the dharma," wherein the only means of salvation was the practice of nenbutsu, the recitation of AmitAbha's name (see also NIANFO; BUDDHANUSMṚTI). The monk Myoson (d. 1063), originally the abbot of another temple called ONJoJI, was installed as the first abbot of Byodoin.

cankrama. (P. cankama; T. 'chag pa; C. jingxing; J. kyogyo/kinhin; K. kyonghaeng 經行). In Sanskrit, lit. "walking"; referring to both the physical act of walking itself and, by extension, composed, meditative walking, as well as the mendicant life of wandering as a vocation. Cankrama is the most active of the four postures (ĪRYAPATHA), and is one of the specific objects of mindfulness of the body (see SMṚTYUPASTHANA). Cankrama also refers to walking in a calm, collected manner, while maintaining one's object of meditation. Finally, cankrama refers to the wandering, "homeless" life (see PRAVRAJITA) of the Indian recluse, which was the model for the Buddhist SAMGHA. In East Asia, in addition to walking meditation per se, the term is also used to describe short periods of walking that break up extended periods of seated meditation (ZUOCHAN). In Korean meditation halls, for example, a three-hour block of meditation practice will be divided into three fifty-minute blocks of seated meditation, punctuated by ten-minutes of walking meditation. The Japanese ZEN tradition reads these Sinographs as kinhin.

Cantong qi. (J. Sandokai; K. Ch'amdong kye 参同契). A famous verse attributed to the Chinese CHAN master SHITOU XIQIAN. Along with the BAOJING SANMEI, the Cantong qi is revered in the Chinese CAODONG ZONG and Japanese SoToSHu traditions as the foundational scripture of the tradition. The Cantong qi is relatively short (forty-four five-character stanzas, for a total of 220 Sinographs), but Shitou's verse is praised for its succinct and unequivocal expression of the teaching of nonduality. The Sinograph "can" in the title means to "consider," "compare," or "differentiate"; it thus carries the connotation of "difference" and is said to refer to the myriad phenomena. The Sinograph "tong" means "sameness" and is said to refer to the oneness of all phenomena. The Sinograph "qi" means "tally" and is said to refer to the tallying of oneself and all phenomena. The title might be alluding to an earlier verse bearing the same title, which is attributed to the renowned Daoist master Wei Boyang. The Cantong qi also seems to be the root source from which were derived core concepts in the "five ranks" (WUWEI) doctrine, an emblematic teaching of the mature Caodong school.

Caodong zong. (J. Sotoshu; K. Chodong chong 曹洞宗). One of the so-called "five houses and seven schools" (WU JIA QI ZONG) of the mature Chinese CHAN tradition. The school traces its own pedigree back to the sixth patriarch (LIUZU) HUINENG via a lineage that derives from QINGYUAN XINGSI and SHITOU XIQIAN, but its history begins with the two Tang-dynasty Chan masters who lend their names to the school: DONGSHAN LIANGJIE and his disciple CAOSHAN BENJI. The name of this tradition, Caodong, is derived from the first characters of the two patriarchs' names, viz., Caoshan's "Cao" and Dongshan's "Dong." (The disciple's name is said to appear first in the school's name purely for euphonic reasons.) One of the emblematic teachings of the Caodong tradition is that of the "five ranks" (WUWEI), taught by Dongshan and further developed by Caoshan, which was a form of dialectical analysis that sought to present the full panoply of MAHAYANA Buddhist insights in a compressed rubric. During the Song dynasty, the Caodong school also came to be associated with the contemplative practice of "silent illumination" (MOZHAO CHAN), a form of meditation that built upon the normative East Asian notion of the inherency of buddhahood (see TATHAGATAGARBHA) to suggest that, since enlightenment was the mind's natural state, nothing needed to be done in order to attain enlightenment other than letting go of all striving for that state. Authentic Chan practice therefore entailed only maintaining this original purity of the mind by simply sitting silently in meditation. The practice of silent illumination is traditionally attributed to HONGZHI ZHENGJUE (see MOZHAO MING) and ZHENGXIE QINGLIAO, who helped revive the moribund Caodong lineage during the late eleventh and early twelfth centuries and turned it into one of the two major forces in mature Song-dynasty Chan. The silent-illumination technique that they championed was harshly criticized by teachers in the rival LINJI ZONG, most notably Hongzhi's contemporary DAHUI ZONGGAO. In Japan, the ZEN master DoGEN KIGEN is credited with transmitting the Caodong lineage to the Japanese isles in the thirteenth century, where it is known as the SoToSHu (the Japanese pronunciation of Caodong zong); it became one of the three major branches of the Japanese Zen school, along with RINZAISHu and oBAKUSHu. In Korea, just one of the early Nine Mountains schools of SoN (see KUSAN SoNMUN), the Sumisan school, is presumed to trace back to a teacher, Yunju Daoying (d. 902), who was also a disciple of Dongshan Liangjie; the Caodong school had no impact in the subsequent development of Korean Son, where Imje (C. Linji zong) lineages and practices dominated from the thirteenth century onwards.

Chan. (J. Zen; K. Son; V. Thièn 禪). In Chinese, the "Meditation," or Chan school (CHAN ZONG); one of the major indigenous schools of East Asian Buddhism. The Sinograph "chan" is the first syllable in the transcription channa, the Chinese transcription of the Sanskrit term DHYANA (P. JHANA); thus chan, like the cognate term chanding (chan is a transcription and ding a translation, of dhyAna), is often translated in English simply as "meditation." For centuries, the title CHANSHI (meditation master) was used in such sources as the "Biography of Eminent Monks" (GAOSENG ZHUAN) to refer to a small group of elite monks who specialized in the art of meditation. Some of these specialists adopted the term chan as the formal name of their community (Chan zong), perhaps sometime during the sixth or seventh centuries. These early "Chan" communities gathered around a number of charismatic teachers who were later considered to be "patriarchs" (ZUSHI) of their tradition. The legendary Indian monk BODHIDHARMA was honored as the first patriarch; it was retrospectively claimed that he first brought the Chan teachings to China. Later Chan lineage histories (see CHUANDENG LU) reconstructed elaborate genealogies of such patriarchs that extended back to MAHAKAsYAPA, the first Indian patriarch, and ultimately to the Buddha himself; often, these genealogies would even go back to all of the seven buddhas of antiquity (SAPTABUDDHA). Six indigenous patriarchs (Bodhidharma, HUIKE, SENGCAN, DAOXIN, HONGREN, and HUINENG) are credited by the established tradition with the development and growth of Chan in China, but early records of the Chan school, such as the LENGQIE SHIZI JI and LIDAI FABAO JI, reveal the polemical battles fought between the disparate communities to establish their own teachers as the orthodox patriarchs of the tradition. A particularly controversial dispute over the sixth patriarchy broke out between the Chan master SHENXIU, the leading disciple of the fifth patriarch Hongren, and HEZE SHENHUI, the purported disciple of the legendary Chinese monk Huineng. This dispute is often referred to as the "sudden and gradual debate," and the differing factions came to be retrospectively designated as the gradualist Northern school (BEI ZONG; the followers of Shenxiu) and the subitist Southern school (NAN ZONG; the followers of Huineng). The famous LIUZU TANJING ("Platform Sutra of the Sixth Patriarch"), composed by the followers of this putative Southern school, is an important source for the history of this debate. Following the sixth patriarch, the Chan lineage split into a number of collateral lines, which eventually evolved into the so-called "five houses and seven schools" (WU JIA QI ZONG) of the mature Chan tradition: the five "houses" of GUIYANG (alt. Weiyang), LINJI, CAODONG, YUNMEN, and FAYAN, and the subsequent bifurcation of Linji into the two lineages of HUANGLONG and YANGQI, giving a total of seven schools. ¶ The teachings of the Chan school were introduced to Korea perhaps as early as the end of the seventh century CE and the tradition, there known as SoN, flourished with the rise of the Nine Mountains school of Son (KUSAN SoNMUN) in the ninth century. By the twelfth century, the teachings and practices of Korean Buddhism were dominated by Son; and today, the largest Buddhist denomination in Korea, the CHOGYE CHONG, remains firmly rooted in the Son tradition. The Chan teachings were introduced to Japan in the late twelfth century by MYoAN EISAI (1141-1215); the Japanese tradition, known as ZEN, eventually developed three major sects, RINZAISHu, SoToSHu, and oBAKUSHu. The Chan teachings are traditionally assumed to have been transmitted to Vietnam by VINĪTARUCI (d. 594), a South Indian brAhmana who is claimed (rather dubiously) to have studied in China with the third Chan patriarch SENGCAN before heading south to Guangzhou and Vietnam. In 580, he is said to have arrived in Vietnam and settled at Pháp Van monastery, where he subsequently transmitted his teachings to Pháp Hièn (d. 626), who carried on the Chan tradition, which in Vietnamese is known as THIỀN. In addition to the Vinītaruci lineage, there are two other putative lineages of Vietnamese Thièn, both named after their supposed founders: VÔ NGÔN THÔNG (reputedly a student of BAIZHANG HUAIHAI), and THẢO ĐƯỜNG (reputedly connected to the YUNMEN ZONG lineage in China). Chan had a presence in Tibet during the early dissemination (SNGA DAR) of Buddhism, and the Chan monk MOHEYAN was an influential figure at the Tibetan court in the late eighth century, leading to the famous BSAM YAS DEBATE.

Chanlin sengbao zhuan. (J. Zenrin soboden; K. Sollim sŭngbo chon 禪林僧寶傳). In Chinese, "Chronicles of the SAMGHA Jewel in the Forests of CHAN"; compiled in the twelfth century by the "lettered Chan" (WENZI CHAN) monk JUEFAN HUIHONG (1071-1128). Huihong intended for this chronicle to serve as a supplement to his own "Biographies of Eminent Monks" (GAOSENG ZHUAN), which is no longer extant. Huihong collected the biographies of over a hundred eminent Chan masters who were active in the lettered Chan movement between the late Tang and early Song dynasties, appending his own comments to each biography. Huihong's collection is said to have been pared down to eighty-one biographies by the Chan master DAHUI ZONGGAO. Later, Dahui's disciple Jinglao (d.u.) of Tanfeng added a biography of WUZU FAYAN, the teacher of Dahui's own master YUANWU KEQIN, and two other masters to the conclusion of Huihong's text, giving a total of eighty-four biographies in the extant collection. A postscript by XUTANG ZHIYU appears at the end of the compilation. Unlike Chan "lamplight histories" (CHUANDENG LU), which are typically arranged according to principal and collateral lineages, the monks treated in this compilation are listed according to their significance in the origin and development of the "lettered Chan" movement; Huihong's treatment undermines the neat charts of master-disciple connections deriving from the lamplight histories, which have become so well known in the literature. In Japan, a copy of the Chanlin sengbao zhuan was published as early as 1295 and again in 1644.

Ch’an school of Buddhism: The Chinese equivalent of the Japanese Zen Buddhism (q.v.).

chanshi. (J. zenji; K. sonsa 禪師). In Chinese, lit. "DHYANA master," "meditation master," and, later, "CHAN master." Various "biographies of eminent monks" (GAOSENG ZHUAN) collections mention specialists of meditation known as chanshi, many of whom appear in a section typically entitled "practitioners of meditation" (xichan). Teachers of the TIANTAI, PURE LAND, and SANJIE JIAO are often referred to as chanshi. After the rise of the CHAN school in China, the term typically referred more specifically to the eminent teachers of this specific tradition. Often the formal title of chanshi (Chan master) was bestowed upon exceptional teachers by the monarchs of China, Korea, and Japan.

Chanyuan qinggui. (J. Zen'on shingi; K. Sonwon ch'onggyu 禪苑清規). In Chinese, "Pure Rules of the Chan Garden"; compiled by the CHAN master CHANGLU ZONGZE, in ten rolls. According to its preface, which is dated 1103, the Chanyuan qinggui was modeled on BAIZHANG HUAIHAI's legendary "rules of purity" (QINGGUI) and sought to provide a standardized set of monastic rules and an outline of institutional administration that could be used across all Chan monasteries. As the oldest extant example of the qinggui genre, the Chanyuan qinggui is an invaluable source for the study of early Chan monasticism. It was the first truly Chinese set of monastic regulations that came to rival in importance and influence the imported VINAYA materials of Indian Buddhism and it eventually came to be used not only in Chan monasteries but also in "public monasteries" (SHIFANG CHA) across the Chinese mainland. The Chanyuan qinggui provides meticulous descriptions of monastic precepts, life in the SAMGHA hall (SENGTANG), rites and rituals, manners of giving and receiving instruction, and the various institutional offices at a Chan monastery. A great deal of information is also provided on the abbot and his duties, such as the tea ceremony. Semi-independent texts such the ZUOCHAN YI, a primer of meditation, the Guijing wen, a summary of the duties of the monastic elite, and the Baizhang guisheng song, Zongze's commentary on Baizhang's purported monastic code, are also appended at the end of the Chanyuan qinggui. The Japanese pilgrims MYoAN EISAI, DoGEN KIGEN, and ENNI BEN'EN came across the Chanyuan qinggui during their visits to various monastic centers in China and, upon their return to Japan, they used the text as the basis for the establishment of the Zen monastic institution. Copies of a Chinese edition by a certain Yu Xiang, dated 1202, are now housed at the Toyo and Kanazawa Bunko libraries. The Chanyuan qinggui was also imported into Korea, which printed its own edition of the text in 1254; the text was used to reorganize Korean monastic institutions as well.

Chengshi lun. (S. *Tattvasiddhi; J. Jojitsuron; K. Songsil non 成實論). In Chinese, "Treatise on Establishing Reality"; a summary written c. 253 CE by the third century CE author HARIVARMAN of the lost ABHIDHARMA of the BAHUsRUTĪYA school, a branch of the MAHASAMGHIKA. (The Sanskrit reconstruction *Tattvasiddhi is now generally preferred over the outmoded *SatyasiddhisAstra). The Tattvasiddhi is extant only in KUMARAJĪVA's Chinese translation, made in 411-412, in sixteen rolls (juan) and 202 chapters (pin). The treatise is especially valuable for its detailed refutations of the positions held by other early MAINSTREAM BUDDHIST SCHOOLS; the introduction, for example, surveys ten different grounds of controversy separating the different early schools. The treatise is structured in the form of an exposition of the traditional theory of the FOUR NOBLE TRUTHS, but does not include listings for different factors (DHARMA) that typify many works in the abhidharma genre. The positions advocated in the text are closest to those of the STHAVIRANIKAYA and SAUTRANTIKA schools, although, unlike the SthaviranikAya, the treatise accepts the reality of "unmanifest materiality" (AVIJNAPTIRuPA) and, unlike SautrAntika, rejects the notion of an "intermediate state" (ANTARABHAVA) between existences. Harivarman opposes the SARVASTIVADA position that dharmas exist in past, present, and future, the MahAsAMghika view that thought is inherently pure, and the VATSĪPUTRĪYA premise that the "person" (PUDGALA) exists. The Chengshi lun thus hones to a "middle way" between the extremes of "everything exists" and "everything does not exist," both of which it views as expediencies that do not represent ultimate reality. The text advocates, instead, the "voidness of everything" (sarvasunya) and is therefore sometimes viewed within the East Asian traditions as representing a transitional stage between the mainstream Buddhist schools and MahAyAna philosophical doctrine. The text was so widely studied in East Asia, especially during the fifth and sixth centuries, that reference is made to a *Tattvasiddhi school of exegesis (C. Chengshi zong; J. Jojitsushu; K. Songsilchong); indeed, the Jojitsu school is considered one of the six major schools of Japanese Buddhist scholasticism during the Nara period.

Cheng weishi lun shu ji. (J. Joyuishikiron jukki; K. Song yusik non sulgi 成唯識論述). In Chinese, "Explanatory Notes on the CHENG WEISHI LUN" (*VijNaptimAtratAsiddhi); by the Chinese YOGACARA monk KUIJI and probably compiled sometime between 659 and 682. In his preface, Kuiji praises VASUBANDHU and his TRIMsIKA, DHARMAPALA's *VijNaptimAtratAsiddhi (C. Cheng weishi lun) and XUANZANG for translating DHARMAPALA's text. Then, as do most commentaries of that period, Kuiji expounds upon the title of DharmapAla's text. In his subsequent introduction, Kuiji largely divides his commentary into five sections. In the first section, he ascertains the period in the Buddha's life to which the teachings belong (see JIAOXIANG PANSHI; PANJIAO) and discusses its audience, the BODHISATTVAs. In the second section, Kuiji discusses the tenets of the Cheng weishi lun, which he subsumes under the notion of "mind-only" (CITTAMATRA). In third section, Kuiji demonstrates that the Cheng weishi lun belongs to the "one vehicle" (EKAYANA) and the BODHISATTVAPItAKA. In the fourth section, short biographies and dates of the ten masters of the YOGACARA are provided. Kuiji then provides a detailed analysis of the Cheng weishi lun itself in the last section. Several commentaries on Kuiji's text have been written throughout the ages in East Asia. The Cheng weishi lun shu ji also exerted a considerable amount of influence on Silla-period Korean Buddhism and among the Nara schools of early Japanese Buddhism (see NARA BUDDHISM, SIX SCHOOLS OF).

Chikchisa. (直指寺). In Korean, "Direct Pointing Monastery"; the eighth district monastery (PONSA) of the contemporary CHOGYE CHONG of Korean Buddhism, located on Mount Hwangak in North Kyongsang province. The monastery purports to have been founded in 418 CE by the Koguryo monk Ado (fl. c. 418). There are three different stories about how the monastery got its name. The first version states that the name originated when Ado pointed directly at Mount Hwangak and said, "At that place, a large monastery will be established." The second story says that a monk called Nŭngyo (fl. c. 936) laid out the monastery campus using only his hands and without using any other measuring devices; hence, the monastery was given the name "Direct Measuring" (chikchi). A third story connects the name to the famous line concerning the soteriological approach of the SoN or CHAN school: "direct pointing to the human mind" (K. chikchi insim; C. ZHIZHI RENXIN). With the support of the Koryo king Taejo (r. 918-943), Nŭngyo restored the monastery in 936; major renovations followed in the tenth century and again during the Choson dynasty. In 1595, during the Japanese Hideyoshi invasions, all its buildings except the Ch'onbul Chon (Thousand Buddhas Hall), Ch'onwang Mun (Heavenly Kings Gate), and Chaha Mun (Purple-Glow Gate) were burned to the ground. The monastery was rebuilt in a massive construction project that began in 1602 and lasted for seventy years. The monastery enshrines many treasures, including a seated figure of the healing buddha BHAIsAJYAGURU and a hanging picture of a Buddha triad (Samjonbul T'AENGHWA). Two three-story stone pagodas are located in front of the main shrine hall (TAEUNG CHoN) and other three-story pagodas are located in front of the Piro chon (VAIROCANA Hall).

chinyong. (C. zhenying; J. shin'ei 眞影). In Korean, lit. "true image"; viz., a "monk's portrait." Although the term is known throughout the East Asian Buddhist traditions, it is especially associated with Korea; the related term DINGXIANG (J. chinzo, lit. "head's appearance") is more typically used within the Chinese and Japanese traditions. The employment of the term chinyong in Korea is a late Choson dynasty development; different terms were used in Korea before that era to refer to monk's portraits, including chinhyong ("true form"), sinyong ("divine image"), chinyong ("true appearance") and yongja ("small portrait image"). "Chin" ("true") in the compound refers to the inherent qualities of the subject, while "yong" ("image") alludes to his physical appearance; thus, a chinyong is a portrait that seeks to convey the true inner spirituality of the subject. Images of eminent masters who had been renowned patriarchs of schools, courageous monk soldiers, or successful fund-raisers were enshrined in a monastery's portrait hall. These portraits were painted posthumously-and, unlike Chinese dingxiang portraits, typically without the consent of the subjects-as one means of legitimizing the dharma-transmission lineage of their religious descendants; this usage of portraits is seen in both meditation (SoN) and doctrinal (KYO) monasteries. Korean monk portraits were not given out to individual disciples or lay adherents, as occurred in Chinese and Japanese Buddhism, where dozens and even hundreds of portraits were produced by and for a variety of persons. In the context of the Korean Son school, the pictures additionally enhanced the Son Buddhist emphasis on the direct spiritual transmission (see YINKE) between master and disciple. The development of monk portraiture was closely tied to annual commemorative practices in Buddhist monasteries, which sought to maintain the religious bonds between the dharma ancestors and their descendants.

Chion'in. (知恩院). In Japanese, "Knowing Beneficence Cloister"; the headquarters of the JoDOSHu, or PURE LAND school of Japanese Buddhism, which was founded by HoNENs (1133-1212); located in the Higashiyama district of Kyoto. Chion'in was the site where Honen taught and where he died after a long period of fasting. His disciple Genchi (1183-1238) built the complex in his honor in 1234 and, still today, a statue of Honen is enshrined in the founder's hall. Most of the monastery was destroyed by fire in 1633, but the third Tokugawa shogun rebuilt the monastery in the middle of the seventeenth century with the structures present today. These include the main gate, or sanmon, built in 1619 and the largest gate of this type in Japan at seventy-nine feet tall. The oldest building on the monastery campus is the hondo, or main Buddha hall, built in 1633, which can hold three thousand people. Guesthouses from 1641 are roofed in the Irimoya style, and the roof beams on many of the buildings are capped with the Tokugawa three-hollyhock leaf crest. Various hallways in the monastery have also been built with "nightingale floors" (J. uguisubari)-floorboards with metal ends that rub on metal joints when someone walks across them, making them extremely squeaky. This flooring was specifically designed to sound an alarm in case any assassin might try to sneak into the sleeping quarters when the Tokugawa family stayed over at the monastery. The monastery's bell was cast in 1633 and weighs seventy-four tons; it is so massive that it takes seventeen monks to ring it when it is rung annually on New Year's Day.

Chodang chip. (C. Zutang ji; J. Sodoshu 祖堂集). In Korean, "Patriarchs' Hall Collection"; one of the earliest "lamplight histories" (CHUANDENG LU), viz., lineage records, of the CHAN tradition, compiled in 952 by the monks Jing (K. Chong) (d.u.) and Yun/Jun (K. Un/Kyun) (d.u.) of the monastery of Chaojingsi in Quanzhou (in present-day Fujian provine). The Chodang chip builds on an earlier Chan history, the BAOLIN ZHUAN, on which it seems largely to have been based. According to one current theory, the original text by Jing and Yun was a short work in a single roll, which was expanded into ten rolls early in the Song dynasty and subsequently reissued in twenty rolls in the definitive 1245 Korean edition. The anthology includes a preface by the compilers' teacher and collaborator Zhaoqing Shendeng/Wendeng (884-972), also known as the Chan master Jingxiu, who also appends verse panegyrics after several of the biographies in the collection. The Chodang chip provides biographies of 253 figures, including the seven buddhas of the past (SAPTATATHAGATA), the first Indian patriarch (ZUSHI) MAHAKAsYAPA up to and including the sixth patriarch (LIUZU) of Chan in China, HUINENG, and monks belonging to the lineages of Huineng's putative disciples QINGYUAN XINGSI and NANYUE HUAIRANG. In contrast to the later JINGDE CHUANDENG LU, the Chodang chip mentions the lineage of Qingyuan before that of Nanyue. In addition to the biographical narrative, the entries also include short excerpts from the celebrated sayings and dialogues of the persons it covers. These are notable for including many features that derive from the local vernacular (what has sometimes been labeled "Medieval Vernacular Sinitic"); for this reason, the text has been the frequent object of study by Chinese historical linguists. The Chodang chip is also significant for containing the biographies of several Silla-dynasty monks who were founders of, or associated with, the Korean "Nine Mountains School of Son" (KUSAN SoNMUN), eight of whom had lineage ties to the Chinese HONGZHOU ZONG of Chan that derived from MAZU DAOYI; the anthology in fact offers the most extensive body of early material on the developing Korean Son tradition. This emphasis suggests that the two compilers may themselves have been expatriate Koreans training in China and/or that the extant anthology was substantially reedited in Korea. The Chodang chip was lost in China after the Northern Song dynasty and remained completely unknown subsequently to the Chinese Chan and Japanese Zen traditions. However, the 1245 Korean edition was included as a supplement to the Koryo Buddhist canon (KORYo TAEJANGGYoNG), which was completed in 1251 during the reign of the Koryo king Kojong (r. 1214-1259), and fortunately survived; this is the edition that was rediscovered in the 1930s at the Korean monastery of HAEINSA. Because the collection is extant only in a Koryo edition and because of the many Korean monks included in the collection, the Chodang chip is often cited in the scholarly literature by its Korean pronunciation.

Chogye chong. (曹溪宗). In Korean, the "Chogye order"; short for Taehan Pulgyo Chogye chong (Chogye Order of Korean Buddhism); the largest Buddhist order in Korea, with and some fifteen thousand monks and nuns and over two thousand monasteries and temples organized around twenty-five district monasteries (PONSA). "Chogye" is the Korean pronunciation of the Chinese Caoxi, the name of the mountain (CAOXISHAN) where the sixth patriarch (LIUZU) of CHAN, HUINENG, resided; the name is therefore meant to evoke the order's pedigree as a predominantly Chan (K. SoN) tradition, though it seeks also to incorporate all other major strands of Korean Buddhist thought and practice. The term Chogye chong was first used by the Koryo monk ŬICHoN to refer to the "Nine Mountains school of Son" (KUSAN SoNMUN), and the name was used at various points during the Koryo and Choson dynasties to designate the indigenous Korean Son tradition. The Chogye order as it is known today is, however, a modern institution. It was formed in 1938 during the Japanese colonial administration of Korea, a year after the monastery of T'aegosa was established in central Seoul and made the new headquarters of Choson Buddhism (Choson Pulgyo ch'ongbonsan). This monastery, later renamed CHOGYESA, still serves today as the headquarters of the order. The constitution of the order traces its origins to Toŭi (d. 825), founder of the Kajisan school in the Nine Mountains school of Son; this tradition is said to have been revived during the Koryo dynasty by POJO CHINUL, who provided its soteriological grounding; finally, the order's lineage derives from T'AEGO POU, who returned to Korea at the very end of the Koryo dynasty with dharma transmission in the contemporary Chinese LINJI ZONG. In 1955, following the end of the Korean War, Korean Buddhism entered into a decade-long "purification movement" (chonghwa undong), through which the celibate monks (pigu sŭng) sought to remove all vestiges of Japanese influence in Korean Buddhism, and especially the institution of married monks (taech'o sŭng). This confrontation ultimately led to the creation of two separate orders: the Chogye chong of the celibate monks, officially reconstituted in 1962, and the much smaller T'AEGO CHONG of married monks.

Chogyesa. (曹溪寺). In Korean, "Chogye Monastery"; the administrative headquarters of the CHOGYE CHONG, the largest Buddhist order in contemporary Korea, and its first district monastery (PONSA). In an attempt to unify Korean Buddhist institutions during the Japanese colonial period, Korean Buddhist leaders prepared a joint constitution of the SoN and KYO orders and established the Central Bureau of Religious Affairs (Chungang Kyomuwon) in 1929. Eight years later, in 1937, the Japanese government-general decided to help bring the Buddhist tradition under centralized control by establishing a new headquarters for Choson Buddhism (Choson Pulgyo Ch'ongbonsan) in the capital of Seoul. With financial and logistical assistance from the Japanese colonial administration, the former headquarters building of a proscribed Korean new religion, the Poch'on'gyo, was purchased, disassembled, and relocated from the southwest of Korea to the site of Kakhwangsa in the Chongno district of central Seoul. That new monastery was given the name T'aegosa, after its namesake T'AEGO POU, the late-Koryo Son teacher who received dharma transmission in the Chinese LINJI ZONG. After the split in 1962 between the celibate monks of the Chogye chong and the married monks (taech'o sŭng), who organized themselves into the T'AEGO CHONG, T'aegosa was renamed Chogyesa, from the name of the mountain where the sixth patriarch (LIUZU) of Chan, HUINENG, resided (see CAOXISHAN). This monastery continues to serve today as the headquarters of the Chogye chong. In addition to the role it plays as the largest traditional monastery in the city center of Seoul, Chogyesa also houses all of the administrative offices of the order.

Ch'ongho Hyujong. (清虚休静) (1520-1604). Korean SoN master of the Choson dynasty; best known to Koreans by his sobriquet Sosan taesa (lit. the Great Master "West Mountain," referring to Mt. Myohyang near present-day P'yongyang in North Korea). Hyujong was a native of Anju in present-day South P'yongan province. After losing his parents at an early age, Hyujong was adopted by the local magistrate of Anju, Yi Sajŭng (d.u.), and educated at the Songgyun'gwan Confucian academy. In 1534, Hyujong failed to attain the chinsa degree and decided instead to become a monk. He was ordained by a certain Sungin (d.u.) on CHIRISAN in 1540, and he later received the full monastic precepts from Hyuong Ilson (1488-1568). Hyujong later became the disciple of the Son master Puyong Yonggwan (1485-1571). In 1552, Hyujong passed the clerical exams (SŬNGKWA) revived by HoŮNG POU, who later appointed Hyujong the prelate (p'ansa) of both the SoN and KYO traditions. Hyujong also succeeded Pou as the abbot of the monastery Pongŭnsa in the capital, but he left his post as prelate and spent the next few years teaching and traveling throughout the country. When the Japanese troops of Hideyoshi Toyotomi (1536/7-1598) invaded Korea in 1592, Hyujong's disciple Kiho Yonggyu (d. 1592) succeeded in retaking the city of Ch'ongju, but died shortly afterward in battle. Hyujong himself was then asked by King Sonjo (r. 1567-1608) to lead an army against the invading forces. His monk militias (ŭisŭnggun) eventually played an important role in fending off the Japanese troops. When the king subsequently gave Hyujong permission to retire, the master left his command in the hands of his disciple SAMYoNG YUJoNG; he died shortly thereafter. Hyujong is said to have had more than one thousand students, among whom Yujong, P'yonyang Ŭn'gi (1581-1644), Soyo T'aenŭng (1562-1649), and Chonggwan Ilson (1533-1608) are best known. Hyujong left a number of writings, including the SoN'GA KWIGAM, which is one of the most widely read works of the Korean Buddhist tradition. Other important works include the Samga kwigam, Son'gyo sok, Son'gyo kyol, and Solson ŭi. In these works, Hyujong attempted to reconcile the teachings of the Son and Kyo traditions of Buddhism, as well as the doctrines of Buddhism and Confucianism.

chongjong. (宗正). In Korean, "supreme patriarch" (lit. "primate of the order"); the spiritual head of the CHOGYE CHONG (Chogye order) of Korean Buddhism. The term chongjong first began to be used in Korean Buddhism during Japanese colonial rule (1910-1945) and has continued to be employed since 1954 when the celibate monks (pigu sŭng) established an independent Chogye order, which eventually excluded the married monks (taech'o sŭng) who had dominated monastic positions during the colonial period. A Korean Supreme Court ruling in 1962 ultimately gave the celibate monks title to virtually all the major monasteries across the nation and led to the Chogye order's official re-establishment as the principal ecclesiastical institution of Korean Buddhism, with the chongjong serving as its primate. The married monks subsequently split off from the Chogye order to form the independent T'AEGO CHONG. ¶ To be selected as chongjong, a candidate must be a minimum of sixty-five years of age and have been a monk for at least forty-five years; his rank in the Chogye order must be that of Taejongsa (great master of the order), the highest of the Chogye order's six ecclesiastical ranks. To select the chongjong, a committee of seventeen to twenty-five monks is appointed, which includes the Chogye order's top executive (ch'ongmuwonjang), council representative (chonghoe ŭijang), and head vinaya master (hogye wiwonjang); the selection is finalized through a majority vote of the committee members. The chongjong is initially appointed for a five-year term and is eligible for reappointment for one additional term. The contemporary Chogye order counts Wonmyong Hyobong (1888-1966), appointed in 1962, as its first chongjong.

Ch'ont'ae sagyo ŭi. (C. Tiantai sijiao yi; J. Tendai shikyogi 天台四教儀). In Korean, the "Principle of the Fourfold Teachings of the Tiantai [School]," composed by the Korean monk Ch'egwan (d. 970); an influential primer of TIANTAI ZONG (K. Chont'ae chong) doctrine. The loss of the texts of the Tiantai tradition in China after the chaos that accompanied the fall of the Tang dynasty prompted the king of the Wuyue kingdom to seek copies of them elsewhere in East Asia. King Kwangjong (r. 950-975) of the Koryo dynasty responded to the Wuyue king's search by sending the monk Ch'egwan to China in 961. In order to summarize the major teachings of the Tiantai school, Ch'egwan wrote this one-roll abstract of TIANTAI ZHIYI's Sijiao yi, which also draws on other of Zhiyi's writings, including his FAHUA XUANYI. Ch'egwan's text is especially known for its summary of Zhiyi's doctrinal classification schema (see JIAOXIANG PANSHI) on the different (chronological) stages of the Buddha's teaching career and the varying methods he used in preaching to his audiences; these are called the "five periods and eight teachings" (WUSHI BAJIAO). The five periods correspond to what the Tiantai school considered to be the five major chronological stages in the Buddha's teaching career, each of which is exemplified by a specific scripture or type of scripture: (1) HUAYAN (AVATAMSAKASuTRA), (2) AGAMA, (3) VAIPULYA, (4) PRAJNAPARAMITA, and (5) SADDHARMAPUndARĪKASuTRA and MAHAPARINIRVAnASuTRA. The different target audiences of the Buddha's message lead to four differing varieties of content in these teachings (huafa): (1) the PItAKA teachings, which were targeted at the two-vehicle adherents (ER SHENG) of disciples (sRAVAKA) and solitary buddhas (PRATYEKABUDDHA); (2) the common teachings, which were intended for both two-vehicle adherents and neophyte bodhisattvas of the MAHAYANA; (3) the distinct teachings, which targeted only bodhisattvas; (4) the perfect or consummate teachings (YUANJIAO), which offered advanced bodhisattvas an unvarnished assessment of Buddhist truths. In speaking to these audiences, which differed dramatically in their capacity to understand his message, the Buddha is said also to have employed four principal techniques of conversion (huayi), or means of conveying his message: sudden, gradual, secret, and indeterminate. Ch'egwan's text played a crucial role in the revitalization of the Tiantai tradition in China and has remained widely studied since. The Ch'ont'ae sagyo ŭi was also influential in Japan, where it was repeatedly republished. Numerous commentaries on this text have also been written in China, Korea, and Japan.

Chonŭnsa. (泉隱寺). In Korean, "Monastery of the Hidden Fount"; one of the three major monasteries located on the Buddhist sacred mountain of CHIRISAN. The monastery is said to have been founded in 828 by an Indian monk named Togun (d.u.) and was originally named Kamnosa (either "Sweet Dew Monastery" or "Responsive Dew Monastery"), after a spring there that would clear the minds of people who drank its ambrosial waters. During the Koryo dynasty, Chonŭnsa was elevated to the status of first Son monastery of the South, during the rule of Ch'ŭngnyol wang (r. 1275-1308). Most of the monastery was destroyed during the Japanese Hideyoshi invasion (1592-1598). In 1679, a Son monk named Tanyu (d.u.) rebuilt the monastery, but changed the name to Chonŭn (Hidden Fount), because the spring had disappeared after a monk killed a snake that kept showing up around it. Subsequently, fires of unknown origin repeatedly occurred in the monastery, which stopped only after hanging up a board with the name of the monastery written in the "water" calligraphic style by Won'gyo Yi Kwangsa (1705-1777), one of the four preeminent calligraphers of the Choson dynasty.

chopstick ::: n. --> One of two small sticks of wood, ivory, etc., used by the Chinese and Japanese to convey food to the mouth.

chosan. (朝参). In Japanese, lit. "morning meditation"; the morning-period ZAZEN that begins the day at a Japanese ZEN monastery.

Choson Pulgyo t'ongsa. (朝鮮佛教通史). In Korean, "A Comprehensive History of Choson Buddhism"; compiled by the Buddhist historian Yi Nŭnghwa (1868-1943). Yi's Choson Pulgyo t'ongsa is the first modern attempt to write a comprehensive history of Korean (or Choson as it was then known) Buddhism. The text was first published by Sinmun'gwan in 1918. The first volume narrates the history of Korean Buddhism from its inception during the Three Kingdoms period up until the time of the Japanese occupation. Information on the temples and monasteries established by Koreans and a report on the current number of monks and nuns are also appended to end of this volume. The second volume narrates the history of Buddhism in India after the Buddha's death. The compilation of the canon (TRIPItAKA; DAZANGJING) and the formation of the various schools and traditions are provided in this volume. The third and final volume provides a commentary on some of the more important events described in volume one. Yi relied heavily on biographies of eminent monks and stele inscriptions. Yi's text is still considered an important source for studying the history of Korean Buddhism.

Choson Pulgyo yusin non. (朝鮮佛教唯新論). In Korean, "Treatise on the Reformation of Korean Buddhism"; composed by the Korean monk-reformer HAN YONGUN in 1910. While sojourning in Japan, Han personally witnessed what to him seemed quite innovative ways in which Japanese Buddhists were seeking to adapt their religious practices to modern society and hoped to implement similar ideas in Korea. This clarion call for Buddhist reform was one of the first attempts by a Korean author to apply Western liberalism in the context of Korean society. Han attributed many of the contemporary problems Korean Buddhism was facing to its isolation from society at large, a result of the centuries-long persecution Buddhism had suffered in Korea at the hands of Confucian ideologues during the previous Choson dynasty (1392-1910). To help restore Buddhism to a central place in Korean society and culture, Han called for what were at the time quite radical reforms, including social and national egalitarianism, the secularization of the SAMGHA, a married clergy, expanded educational opportunities for monks, the transfer of monasteries from the mountains to the cities, and economic self-reliance within the monastic community. Both the Japanese government-general and the leaders of the Korean Buddhist community rebuffed most of Han's proposals (although several of his suggestions, including a married clergy, were subsequently co-opted by the Japanese colonial administration), but the issues that he raised about how to make Buddhism relevant in an increasingly secularized and capitalist society remain pertinent even to this day.

chukai. (抽解). In Japanese, "to take off"; referring to the rest period between meditation periods for monks practicing in the sodo, or SAMGHA hall. In between meditation sessions, monks are allowed to leave the SAMGHA hall and take off their robes to lie down and rest.

CJK ::: (character) In internationalisation, a collective term for Chinese, Japanese, and Korean.The characters of these languages are all partly based on Han characters (i.e., hanzi or kanji), which require 16-bit character encodings. CJK character encodings should consist minimally of Han characters plus language-specific phonetic scripts such as pinyin, bopomofo, hiragana, hangul, etc.CJKV is CJK plus Vietnamese. .(2001-01-01)

CJK "character" In {internationalisation}, a collective term for Chinese, Japanese, and Korean. The characters of these languages are all partly based on {Han characters} (i.e., "hanzi" or "{kanji}"), which require 16-bit {character encodings}. CJK character encodings should consist minimally of {Han characters} plus language-specific phonetic scripts such as pinyin, bopomofo, hiragana, hangul, etc. {CJKV} is CJK plus {Vietnamese}. {(ftp://ftp.ora.com/pub/examples/nutshell/ujip/doc/cjk.inf)}. (2001-01-01)

CJKV ::: (character) CJK plus Vietnamese. Vietnamese, like the other three CJK languages, requires 16-bit character encodings but it does not use Han characters.[CJKV Information Processing: Chinese, Japanese, Korean & Vietnamese Computing, Ken Lunde, pub. O'Reilly 1998, ].(2001-03-18)

CJKV "character" {CJK} plus {Vietnamese}. Vietnamese, like the other three CJK languages, requires 16-bit {character encodings} but it does not use {Han characters}. ["CJKV Information Processing: Chinese, Japanese, Korean & Vietnamese Computing", Ken Lunde, pub. O'Reilly 1998, {(http://oreilly.com/catalog/cjkvinfo/)}]. (2001-03-18)

Clipper ::: 1. (hardware, cryptography) An integrated circuit which implements the SkipJack algorithm. The Clipper is manufactured by the US government to encrypt Phil Zimmerman (inventor of PGP) remarked, This doesn't even pass the sniff test (i.e. it stinks). .alt.privacy.clipper2. A compiled dBASE dialect from Nantucket Corp, LA. Versions: Winter 85, Spring 86, Autumn 86, Summer 87, 4.5 (Japanese Kanji), 5.0. It uses the Xbase programming language.(2004-09-01)

Clipper 1. "hardware, cryptography" An {integrated circuit} which implements the {SkipJack} {algorithm}. The Clipper is manufactured by the US government to encrypt telephone data. It has the added feature that it can be decrypted by the US government, which has tried to make the chip compulsory in the United States. Phil Zimmerman (inventor of {PGP}) remarked, "This doesn't even pass the sniff test" (i.e. it stinks). {(http://wired.com/clipper/)}. {news:alt.privacy.clipper} 2. A compiled {dBASE} dialect from Nantucket Corp, LA. Versions: Winter 85, Spring 86, Autumn 86, Summer 87, 4.5 (Japanese Kanji), 5.0. It uses the {Xbase} programming language. (2004-09-01)

CompuServe Information Service "company" (CIS, CompuServe Interactive Services). An ISP and on-line service {portal} based in Columbus, Ohio, USA; part of {AOL} since February 1998. CIS was founded in 1969 as a computer {time-sharing service}. Along with {AOL} and {Prodigy}, CIS was one of the first pre-Internet, on-line services for consumers, providing {bulletin boards}, on-line conferencing, business news, sports and weather, financial transactions, {electronic mail}, {Usenet} news, travel and entertainment data and on-line editions of computer publications. CIS was originally run by {CompuServe Corporation}. In 1979, CompuServe was the first service to offer {electronic mail} and technical support to personal computer users. In 1980 they were the first to offer {real-time} {chat} with its CB Simulator. By 1982, the company had formed its Network Services Division to provide wide-area networking to corporate clients. Initially mostly serving the USA, in 1986 they developed a Japanese version called NIFTYSERVE. In 1989, they expanded into Europe and became a leading {Internet service provider}. In 2001 they released version 7.0 of their client program. {CompuServe home (http://compuserve.com/)}. (2009-04-02)

coolie ::: n. --> Same as Cooly.

An East Indian porter or carrier; a laborer transported from the East Indies, China, or Japan, for service in some other country.


corchorus ::: n. --> The common name of the Kerria Japonica or Japan globeflower, a yellow-flowered, perennial, rosaceous plant, seen in old-fashioned gardens.

CSK Corporation "company" The japanese company that owns {CSK Software} and {Sega}. CSK Corp. is the largest independent japanese software company. (2003-05-13)

CSK Corporation ::: (company) The japanese company that owns CSK Software and Sega. CSK Corp. is the largest independent japanese software company.(2003-05-13)

CSK Software ::: (company) An international software company formed by the merger of Quay Financial Software and Micrognosis, and fully owned by CSK Corporation, Japan.CSK Software is based in Frankfurt/Main (Germany) with offices in London (UK), Zurich (Switzerland), Madrid (Spain), and Singapore. Products segments are RDD: Enterprise Application Integration, main product is XGen, an universal message converter with GUI and connections also to SWIFT (SWIFT gold label). .E-mail: .Address: CSK Software AG, Opernplatz 2, D-60313 Frankfurt, Germany.Tel: +49 (69) 509 520. Fax: +49 (69) 5095 2333.(2003-05-13)

CSK Software "company" An international software company formed by the merger of {Quay Financial Software} and {Micrognosis}, and fully owned by {CSK Corporation}, Japan. CSK Software is based in Frankfurt/Main (Germany) with offices in London (UK), Zurich (Switzerland), Madrid (Spain), and Singapore. Products segments are RDD: Real-time data delivery, main product is {Slingshot} for delivering real-time data over the Internet (real push technology). ETS: Electronic Trading Systems, price calculation and automatic trading (with connections to {XONTRO} and {XETRA}). EAI: {Enterprise Application Integration}, main product is {XGen}, a universal message converter with {GUI} and connections also to {SWIFT}. {(http://csksoftware.com/)}. E-mail: "info@csksoftware.com". Address: CSK Software AG, Opernplatz 2, D-60313 Frankfurt, Germany. Tel: +49 (69) 509 520. Fax: +49 (69) 5095 2333. (2003-05-13)

Cundī. (T. Skul byed ma; C. Zhunti; J. Juntei; K. Chunje 准提). In Sanskrit, the name Cundī (with many orthographic variations) probably connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress (YAKsInĪ), whose divinized form becomes the subject of an important Buddhist cult starting in the eighth century. Her worship began in the Bengal and Orissa regions of the Indian subcontinent, where she became the patron goddess of the PAla dynasty, and soon spread throughout India, and into Sri Lanka, Southeast Asia, and Tibet, eventually making its way to East Asia. Cundī was originally an independent focus of cultic worship, who only later (as in the Japanese SHINGONSHu) was incorporated into such broader cultic practices as those focused on the "womb MAndALA" (see TAIZoKAI). Several scriptures related to her cult were translated into Chinese starting in the early eighth century, and she lends her name to both a MUDRA as well as an influential DHARAnĪ: namaḥ saptAnAM samyaksaMbuddhakotīnAM tadyathA: oM cale cule cunde svAhA. The dhAranī attributed to Cundī is said to convey infinite power because it is in continuous recitation by myriads of buddhas; hence, an adept who participates in this ongoing recitation will accrue manifold benefits and purify himself from unwholesome actions. The efficacy of the dhAranī is said to be particularly pronounced when it is recited before an image of Cundī while the accompanying Cundī mudrA is also being performed. This dhAranī also gives Cundī her common epithet of "Goddess of the Seventy Million [Buddhas]," which is sometimes mistakenly interpreted (based on a misreading of the Chinese) as the "Mother of the Seventy Million Buddhas." The texts also provide elaborate directions on how to portray her and paint her image. In Cundī's most common depiction, she has eighteen arms (each holding specific implements) and is sitting atop a lotus flower (PADMA) while being worshipped by two ophidian deities.

Dahui Pujue chanshi shu. (J. Daie Fukaku zenji sho; K. Taehye Pogak sonsa so 大慧普覺禪師書). In Chinese, "CHAN Master Dahui Pujue's Letters"; also known as the Dahui shumen, DAHUI SHUZHUANG, SHUZHUANG, and Dahui shu. Its colophon is dated to 1166. In reply to the letters he received from his many students, both ordained and lay, the Chan master DAHUI ZONGGAO wrote back with detailed instructions on meditation practice, especially his signature training in "observing the meditative topic," or more freely "questioning meditation" (KANHUA CHAN); after his death, his letters were compiled and edited in two rolls by his disciples Huiran and Huang Wenchang. Numerous editions of this collection were subsequently printed in China, Korea, and Japan. Many practitioners of Chan, SoN, and ZEN favored the Dahui Pujue chanshi shu for its clarity, intelligibility, and uniquely personal tone. The text was especially influential in the writings of the Korean Son master POJO CHINUL (1158-1210), who first learned about the Chan meditative technique of kanhua Chan from its pages and who attributed one of his three awakenings to his readings of Dahui. Dahui's letters were formally incorporated into the Korean Son monastic curriculum by at least the seventeenth century, as one of books in the "Fourfold Collection" (SAJIP), where it is typically known by its abbreviated title of "Dahui's Letters" (K. TAEHYE SoJANG) or just "Letters" (K. SoJANG; C. Shuzhuang). The Japanese monk and historian MUJAKU DoCHu (1653-1744) also wrote an important commentary to the text, known as the Daiesho koroju.

Daianji. (大安寺). In Japanese, "Great Peace Monastery"; one of the seven great monasteries of the ancient Japanese capital of Nara (NANTO SHICHIDAIJI). Daianji was founded in the Asuka area and, according to internal monastery records, was originally the Kudara no odera (Great Paekche Monastery) that was founded by Emperor Jomei in 639. When this monastery burned down in 642, Empress Kogyoku had it rebuilt and renamed it Daianji. If this identification with Kudara no odera is correct, Daianji has the distinction of being the first monastery in Japan founded by the court. The monastery moved to Nara in 716, following the relocation of the capital there in 710. The Koguryo monk Tohyon (J. Togen, fl. c. seventh century) lived at Daianji during the seventh century, where he wrote the Nihon segi, an early historical chronicle, which is no longer extant. Daianji was also the residence of the Indian monk BODHISENA (704-760), who lived and taught there until the end of his life. Bodhisena performed the "opening the eyes" (C. KAIYAN; J. KAIGEN; NETRAPRATIstHAPANA) ceremony for the 752 dedication of the great buddha image of Vairocana (NARA DAIBUTSU; Birushana Nyorai) at ToDAIJI, another of the great Nara monasteries. Daianji was also home to the Korean monk SIMSANG (J. Shinjo, d. 742) from the Silla kingdom, who was instrumental in introducing the teachings of the Kegon (C. HUAYAN; K. Hwaom) school of Buddhism to Japan. Since the time of another famous resident, KuKAI (774-835), Daianji has been associated with the SHINGONSHu of Japanese Buddhism. Daianji was at times quite grand, with two seven-story pagodas and many other buildings on its campus. After a fire destroyed much of the monastery in the 1200s, rebuilding was slow and the renovated structures were damaged once again by an earthquake in 1449. Daianji's fireproof treasury holds nine wooden images from the eighth century, including three different representations of the BODHISATTVA AVALOKITEsVARA, including both his representations as AMOGHAPAsA (J. Fuku Kenjaku) and his thousand-armed manifestation (SAHASRABHUJASAHASRANETRAVALOKITEsVARA), as well as two of the four heavenly kings (S. CATURMAHARAJAKAYIKA; J. shitenno). The monastery also retains two famous images that are brought out for display for one month each year: in March, HAYAGRĪVA, and in October, the eleven-headed Avalokitesvara (Juichimen Kannon).

daibutsu. (大佛). In Japanese, "great buddha"; referring to colossal wooden or cast-bronze buddha images, such as the forty-eight-foot-high image of VAIROCANA enshrined at ToDAIJI and the image of AMITABHA in KAmakura. As a specific example, see NARA DAIBUTSU.

dai-gohonzon. (大御本尊). In Japanese, lit. "great object of devotion"; the most important object of worship in the NICHIREN SHoSHu school of Japanese Buddhism. The dai-gohonzon is a plank of camphor wood that has at its center an inscription of homage to the title of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra")-NAMU MYoHo RENGEKYo, as well as the name of NICHIREN (1222-1282), surrounded by a cosmological chart (MAndALA) of the Buddhist universe, written in Nichiren's own hand in 1279. By placing namu Myohorengekyo and his name on the same line, the school understands that Nichiren meant that the teachings of the Saddharmapundarīkasutra and the person who proclaimed those teachings (Nichiren) are one and the same (ninpo ikka). The dai-gohonzon has been enshrined at TAISEKIJI, the administrative head temple of Nichiren Shoshu, since the temple's foundation in 1290; for this reason, the temple remains the major pilgrimage center for the school's adherents. The dai-gohonzon itself, the sanctuary (kaidan) where it is enshrined at Kaisekiji, and the teaching of namu Myohorengekyo, are together called the "three great esoteric laws" (SANDAI HIHo), because they were hidden between the lines of the Saddharmapundarīkasutra until Nichiren discovered them and revealed them to the world. Transcriptions of the mandala, called simply GOHONZON, are inscribed on wooden tablets in temples or on paper scrolls when they are enshrined in home altars. See also DAIMOKU.

Daigu Sochiku. (大愚宗築) (1584-1669). Japanese ZEN master of the RINZAISHu lineage. Daigu was born in Mino, present-day Gifu prefecture. In his twenties, Daigu went on a pilgrimage around the country with several other young monks, including GUDo ToSHOKU and Ungo Kiyo (1582-1659), in search of a teacher. In his thirties, Daigu built the monastery of Nansenji in the capital Edo, which he named after his home temple in Mino. He also founded the monasteries of Enkyoji in Kinko (present-day Shiga prefecture) and Enichiji in Tanba (present-day Hyogo prefecture). Daigu was active in restoring dilapidated temples. In 1656, he was invited as the founding abbot of the temple Daianji in Echizen (present-day Fukui prefecture). During the Tokugawa period, temples were mandated by the bakufu to affiliate themselves with a main monastery (honzan), thus becoming a branch temple (matsuji). The temples that Daigu built or restored became branch temples of MYoSHINJI. Daigu's efforts thus allowed the influence of Myoshinji, where he once served as abbot, to grow. Along with Gudo, Daigu also led a faction within Myoshinji that rejected the invitation of the Chinese Chan master YINYUAN LONGQI to serve as abbot of the main temple.

daimio ::: n. --> The title of the feudal nobles of Japan.

daimoku. (題目). In Japanese, lit. "title" of a scripture; the term comes to be used most commonly in the NICHIRENSHu and associated schools of Japanese Buddhism to refer specifically to the title of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"). The title is presumed to summarize the gist of the entire scripture, and the recitation of its title in its Japanese pronunciation (see NAMU MYoHoRENGEKYo) is a principal religious practice of the Nichiren and SoKKA GAKKAI schools. Recitation of the title of the Saddharmapundarīkasutra is called specifically the "diamoku of the essential teaching" (honmon no daimoku) in the Nichiren school. The Japanese reformer NICHIREN (1222-1282) advocated recitation of this daimoku as one of the "three great esoteric laws" (SANDAI HIHo), and he claimed it exemplified mastery of wisdom (PRAJNA) in the three trainings (TRIsIKsA).

Dainichi(bo) Nonin. (大日[房]能忍) (d.u.). Japanese monk of the late Heian and early Kamakura eras; his surname was Taira. Nonin is the reputed founder of the short-lived ZEN sect known as the DARUMASHu, one of the earliest Zen traditions to develop in Japan. Nonin was something of an autodidact and is thought to have achieved awakening through his own study of scriptures and commentaries, rather than through any training with an established teacher. He taught at the temple of Sanboji in Suita (present-day osaka prefecture) and established himself as a Zen master. Well aware that he did not have formal authorization (YINKE) from a Chan master in a recognized lineage, Nonin sent two of his disciples to China in 1189. They returned with a portrait of BODHIDHARMA inscribed by the Chan master FOZHAO DEGUANG (1121-1203) and the robe of Fozhao's influential teacher DAHUI ZONGGAO. Fozhao also presented Nonin with a portrait of himself (see DINGXIANG), on which he wrote a verse at the request of Nonin's two disciples. Such bestowals suggested that Nonin was a recognized successor in the LINJI lineage. In 1194, the monks of HIEIZAN, threatened by Nonin's burgeoning popularity, urged the court to suppress Nonin and his teachings as an antinomian heresy. His school did not survive his death, and many of his leading disciples subsequently became students of other prominent teachers, such as DoGEN KIGEN; this influx of Nonin's adherents introduced a significant Darumashu component into the early SoToSHu tradition. Nonin was later given the posthumous title Zen Master Shinpo [alt. Jinho] (Profound Dharma).

Daitokuji. (大德寺). A famous Japanese ZEN monastery in Kyoto; also known as Murasakino Daitokuji. After his secluded training at the hermitage of Ungoan in eastern Kyoto in 1319, the Japanese RINZAI Zen master SoHo MYoCHo, or Daito Kokushi, was invited by his uncle Akamatsu Norimura to Murasakino located in the northeastern part of Kyoto. There a dharma hall was built and inaugurated by Daito in 1326. Daito was formally honored as the founding abbot (kaizan; C. KAISHAN) and he continued to serve as abbot of Daitokuji until his death in 1337. In an attempt to control the influential monasteries in Kyoto, Emperor Godaigo (1288-1339), who was a powerful patron of Daito and Daitokuji, decreed in 1313 that only those belonging to Daito's lineage could become abbot of Daitokuji and added Daitokuji to the official GOZAN system. Two years later, Daitokuji was raised to top rank of the gozan system, which it shared with the monastery NANZENJI. These policies were later supported by retired Emperor Hanazono (1297-1348), another powerful patron of Daito and his monastery. Daitokuji was devastated by a great fire in 1453 and suffered further destruction during the onin War (1467-1477). The monastery was restored to its former glory in 1474, largely through the efforts of its prominent abbot IKKYu SoJUN. A famous sanmon gate was built by the influential tea master Sen no Rikyu. During its heyday, Daitokuji had some twenty-four inner cloisters (tatchu), such as Ikkyu's Shinjuan and Rikyu's Jukoin and over 173 subtemples (matsuji).

dAkinī. (T. mkha' 'gro ma; C. tuzhini; J. dakini; K. tojini 荼枳尼). In Sanskrit, a cannibalistic female demon, a witch; in sANTIDEVA's BODHICARYAVATARA, a female hell guardian (narakapAlA); in tantric Buddhism, dAkinīs, particularly the vajradAkinī, are guardians from whom tAntrikas obtain secret doctrines. For example, the VAJRABHAIRAVA adept LAlitavajra is said to have received the YAMANTAKA tantras from vajradAkinīs, who allowed him to bring back to the human world only as many of the texts as he could memorize in one night. The dAkinī first appears in Indian sources during the fourth century CE, and it has been suggested that they evolved from local female shamans. The term is of uncertain derivation, perhaps having something to do with "drumming" (a common feature of shamanic ritual). The Chinese, Japanese, and Korean give simply a phonetic transcription of the Sanskrit. In Tibetan, dAkinī is translated as "sky goer" (mkha' 'gro ma), probably related to the Sanskrit khecara, a term associated with the CAKRASAMVARATANTRA. Here, the dAkinī is a goddess, often depicted naked, in semi-wrathful pose (see VAJRAYOGINĪ); they retain their fearsome element but are synonymous with the highest female beauty and attractiveness and are enlightened beings. They form the third of what are known as the "inner" three jewels (RATNATRAYA): the guru, the YI DAM, and the dAkinīs and protectors (DHARMAPALA; T. chos skyong). The archetypical Tibetan wisdom or knowledge dAkinī (ye shes mkha' 'gro) is YE SHES MTSHO RGYAL, the consort of PADMASAMBHAVA. dAkinīs are classified in a variety of ways, the most common being mkha' 'gro sde lnga, the female buddhas equivalent to the PANCATATHAGATA or five buddha families (PANCAKULA): BuddhadAkinī [alt. AkAsadhAtvīsvarī; SparsavajrA] in the center of the mandala, with LocanA, MAmakī, PAndaravAsinī, and TARA in the cardinal directions. Another division is into three: outer, inner, and secret dAkinīs. The first is a YOGINĪ or a YOGIN's wife or a regional goddess, the second is a female buddha that practitioners visualize themselves to be in the course of tantric meditation, and the last is nondual wisdom (ADVAYAJNANA). This division is also connected with the three bodies (TRIKAYA) of MahAyAna Buddhism: the NIRMAnAKAYA (here referring to the outer dAkinīs), SAMBHOGAKAYA (meditative deity), and the DHARMAKAYA (the knowledge dAkinī). The word dAkinī is found in the title of the explanation (vAkhyA) tantras of the yoginī class or mother tantras included in the CakrasaMvaratantra group.

danka seido. (檀家制度). In Japanese, "parish-household system"; danka (parish household) is synonymous with DANNA, and the more common form after the mid-Tokugawa period. See DANNA.

dannadera. (J) (檀那寺). In Japanese, "parish temple"; a Japanese Buddhist institutional system that reached its apex in the sixteenth and seventeenth centuries. See DANNA.

danna. (檀那). This Japanese term is originally a transcription of the Sanskrit term DANA, or "giving." When referring to a patron of a monk, nun, or monastery, the term danna is used with reference to a "donor" (J. dan'otsu, dan'ochi, dannotsu; S. DANAPATI) or "parish temple" (DANKA). During the Tokugawa period (1603-1868), the Japanese shogunate required every family to register at and support a local temple, called the DANNADERA, which in turned entitled that family to receive funerary services from the local priest. The dannadera, also called the BODAIJI and dankadera, thus served as a means of monitoring the populace and preventing the spread in Japan of subversive religions, such as Christianity and the banned Nichiren-Fuju-Fuse sect of the NICHIREN school. By requiring each Japanese family to be registered at a specific local temple and obligating them to provide for that temple's economic support and to participate in its religious rituals, all Japanese thus became Buddhist in affiliation for the first time in Japanese history.

Daozhe Chaoyuan. (J. Dosha Chogen; K. Toja Ch'owon 道者超元) (1630-1698). Chinese CHAN and ZEN master in the LINJI lineage. Daozhe was a native of Xinghua prefecture in present-day Fujian province. He became a student of Gengxin Xingmi (1603-1659), a direct disciple of the Chan master FEIYIN TONGRONG and, after inheriting Gengxin's lineage, became a dharma cousin of the renowned Chan master YINYUAN LONGQI. In 1651, Daozhe traveled to Nagasaki, Japan, where he served as abbot of the monastery Sofukuji for the next five years. During his stay in Japan, a number of important Buddhist figures visited him for instruction, including the monks Dokuan Genko (1630-1698), Kengan Zen'etsu (1618-1690), EGOKU DoMYo, Choon Dokai (1628-1695), and BANKEI YoTAKU. Unlike his compatriot Yinyuan, who continued to reside in Japan, Daozhe returned to China in 1658 and died shortly thereafter. Daozhe played an important role in preparing the ground for Yinyuan's later establishment of the oBAKUSHu in Japan.

Dari jing shu. (J. Dainichikyosho; K. Taeil kyong so 大日經疏). In Chinese, "Commentary on the MAHAVAIROCANASuTRA"; dictated by sUBHAKARASIMHA and committed to writing with additional notes by his disciple YIXING. After Yixing's death, the Dari jing shu was further edited and expanded by the monks Zhiyan (d.u.) and Wengu (d.u.), and this new edition is known as the DARI JING YISHI. Both editions were transmitted to Japan (the Dari jing shu by KuKAI, Dari jing yishi by ENNIN) and they seem to have circulated without a determinate number of volumes or fixed title. SAICHo, for example, cites a fourteen-roll edition of the Dari jing shu, and Kukai cites a twenty-roll edition; Ennin cites a fourteen-roll edition of the Dari jing yishi, and ENCHIN cites a ten-roll edition. Those belonging to the Tomitsu line of Kukai's SHINGON tradition thus began to exclusively paraphrase the twenty-roll edition of the Dari jing shu, while those of the Taimitsu line of the TENDAI tradition relied solely on the version Ennin had brought back from China. The exact relation between the two editions remains a matter for further study. The first two rolls of the Dari jing shu, known more popularly in Japan as the "Kuchi no sho," provide notes and comments on the first chapter of the MAHAVAIROCANABHISAMBODHISuTRA and serve as an important source for the study of the MahAvairocanasutra's central doctrines. Numerous studies and commentaries on the Kuchi no sho exist. The rest of Yixing's commentary, known as the "Oku no sho," is largely concerned with matters of ritual and art (see MAndALA). Further explanations of the Oku no sho were primarily transmitted from master to disciple as an oral tradition in Japan; twelve such oral traditions are known to exist. The Dari jing shu played an important role in the rise of esoteric Buddhism (see TANTRA) in East Asia, and particularly in Japan.

Dari jing yishi. (J. Dainichikyo gishaku; K. Taeil kyong ŭisok 大日經義釋). In Chinese, "Interpretation of the Meaning of the MAHAVAIROCANABHISAMBODHISuTRA." The monks Zhiyan (d.u.) and Wengu (d.u.) further edited and expanded upon the famous commentary on the MahAvairocanAbhisaMbodhisutra, the DARI JING SHU. The Dari jing shu was dictated by sUBHAKARASIMHA and written down by his disciple YIXING, with further notes. Both texts were transmitted to Japan (the Dari jing shu by KuKAI and Dari jing yishi by ENNIN); monks connected with the Taimitsu strand of the TENDAI tradition exclusively relied on the Dari jing yishi that Ennin had brought back from China. The eminent Japanese monk ENCHIN paid much attention to the Dari jing yishi and composed a catalogue for the text known as Dainichigyo gishaku mokuroku, wherein he details the provenance of the text and the circumstances of its arrival in Japan. Enchin also discusses three different points on which the Dari jing yishi was superior to the Dari jing shu. These points were further elaborated in his other commentaries on the Dari jing yishi. Few others besides Enchin have written commentaries on this text. In China, the Liao dynasty monk Jueyuan (d.u.) composed a commentary entitled the Dari jing yishi yanmi chao.

Darumashu. (達摩宗). In Japanese, the "BODHIDHARMA sect"; one of the earliest Japanese Buddhist ZEN sects, established in the tenth century by DAINICHI NoNIN; the sect takes its name from the putative founder of the CHAN tradition, Bodhidharma. Little was known about the teachings of the Darumashu until the late-twentieth century apart from criticisms found in the writings of its contemporary rivals, who considered the school to be heretical. Criticisms focused on issues of the authenticity of Nonin's lineage and antinomian tendencies in Nonin's teachings. A recently discovered Darumashu treatise, the Joto shogakuron ("Treatise on the Attainment of Complete, Perfect Enlightenment"), discusses the prototypical Chan statement "mind is the buddha," demonstrating that a whole range of benefits, both worldly and religious, would accrue to an adept who simply awakens to that truth. As a critique of the Darumashu by Nonin's rival MYoAN EISAI states, however, since the school posits that the mind is already enlightened and the afflictions (KLEsA) do not exist in reality, its adherents claimed that there were therefore no precepts that had to be kept or practices to be followed, for religious cultivation would only serve to hinder the experience of awakening. The Darumashu also emphasized the importance of the transmission of the patriarchs' relics (J. shari; S. sARĪRA) as a mark of legitimacy. Although the Darumashu was influential enough while Nonin was alive to prompt other sects to call for its suppression, it did not survive its founder's death, and most of Nonin's leading disciples affiliated themselves with other prominent teachers, such as DoGEN KIGEN. These Darumashu adherents had a significant influence on early SoToSHu doctrine and self-identity and seem to have constituted the majority of the Sotoshu tradition into its third generation of successors. ¶ Darumashu, as the Japanese pronunciation of the Chinese term Damo zong (Bodhidharma lineage), can also refer more generally to the CHAN/SoN/ZEN school, which traces its heritage back to the founder and first Chinese patriarch, Bodhidharma.

Dasheng fayuan yilin zhang. (J. Daijo hoon girinjo; K. Taesŭng pobwon ŭirim chang 大乗法苑義林章). In Chinese, "(Edited) Chapters on the Forest of Meaning of the Dharma-Garden of MAHĀYĀNA"; composed by the eminent Chinese monk KUIJI. This treatise consists of twenty-nine chapters in seven rolls, but a thirty-three chapter edition is known to have been transmitted to Japan in the second half of the twelfth century. Each chapter is concerned with an important doctrinal matter related to the YOGĀCĀRABHuMIsĀSTRA. Some chapters, for instance, discuss the various canons (PItAKA), two truths (SATYADVAYA), five faculties (INDRIYA), the sixty-two views (DṚstI), eight liberations (AstAVIMOKsA), and buddha-lands (BUDDHAKsETRA), to name but a few. Because of its comprehensive doctrinal coverage, the Dasheng fayuan yilin zhang has served as an invaluable source of information on early YOGĀCĀRA thought in China.

data driven ::: A data driven architecture/language performs computations in an order dictated by data dependencies. Two kinds of data driven computation are dataflow and demand driven.From about 1970 research in parallel data driven computation increased. Centres of excellence emerged at MIT, CERT-ONERA in France, NTT and ETL in Japan and Manchester University.

data driven A data driven architecture/language performs computations in an order dictated by data dependencies. Two kinds of data driven computation are {dataflow} and {demand driven}. From about 1970 research in parallel {data driven} computation increased. Centres of excellence emerged at {MIT}, {CERT-ONERA} in France, {NTT} and {ETL} in Japan and {Manchester University}.

date ::: (convention, data) A string unique to a time duration of 24 hours between 2 successive midnights defined by the local time zone. The specific e.g., Gregorian, Islamic, Japanese, Chinese, Hebrew etc. as well as local ordering conventions such as UK: day/month/year, US: month/day/year.Inputting and outputting dates on computers is greatly complicated by these localisation issues which is why they tend to operate on dates internally in some unified form such as seconds past midnight at the start of the first of January 1970.Many software and hardware representations of dates allow only two digits for the year, leading to the year 2000 problem.Unix manual page: date(1), ctime(3). (1997-07-11)

date "convention, data" A string unique to a time duration of 24 hours between 2 successive midnights defined by the local time zone. The specific representation of a date will depend on which calendar convention is in force; e.g., Gregorian, Islamic, Japanese, Chinese, Hebrew etc. as well as local ordering conventions such as UK: day/month/year, US: month/day/year. Inputting and outputting dates on computers is greatly complicated by these {localisation} issues which is why they tend to operate on dates internally in some unified form such as seconds past midnight at the start of the first of January 1970. Many software and hardware representations of dates allow only two digits for the year, leading to the {year 2000} problem. {Unix manual page}: date(1), ctime(3). (1997-07-11)

David-Néel, Alexandra. (1868-1969). A famous traveler to Tibet. Born Alexandra David to a bourgeois family in Paris, she was educated in a Calvinist convent before studying Indian and Chinese philosophy at the Sorbonne and the Collège de France. In 1888, she traveled to London, where she became interested in Theosophy. In 1891, she journeyed to Ceylon and India (where she studied Vedānta) and traveled as far as Sikkim over eighteen months. Upon returning to France, she began a career as a singer and eventually was offered the position of female lead in the Hanoi Opera. Some years later, in Tunis, she met and married a railroad engineer, Philippe Néel, who insisted that she retire from the stage. She agreed to do so if he would finance a one-year trip to India for her. He ended up not seeing his wife again for another fourteen years. David-Néel became friends with THOMAS and CAROLINE RHYS DAVIDS in London, leading scholars of THERAVĀDA Buddhism, and corresponded with the ZEN scholar DAISETZ TEITARO SUZUKI, before publishing her first book on Buddhism in 1911, entitled, Le modernisme bouddhiste et le bouddhisme du Bouddha. She continued to Sikkim, where she met the thirteenth DALAI LAMA in Darjeeling in 1912, while he was briefly in residence there after fleeing a Chinese invasion of Tibet. David-Néel spent two years in retreat receiving instructions from a RNYING MA hermit-lama. In 1916, the British expelled her from Sikkim, so she traveled to Japan, where she was the guest of D. T. Suzuki. From there she went to China, traveling west in the company of a young Sikkimese monk named Yongden. Disguised as a pilgrim, she arrived in LHA SA in 1924, presumably the first European woman to reach the Tibetan capital. She returned to France as a celebrity the following year. She published the best-selling book My Journey to Lhasa, followed by a succession of books based on her travels in Tibet and her study and practice of Tibetan Buddhism. She built a home in Digne, which she named Samten Dzong, "Fortress of Concentration." David-Néel made one final trip to Asia as World War II began, but spent the rest of her life writing in Digne, where she died at the age of one hundred.

Daxiu Zhengnian. (J. Daikyu Shonen; K. Taehyu Chongnyom 大休正念) (1215-1289). Chinese CHAN master in the LINJI ZONG. A native of Wenzhou in present-day Zhejiang province, Daxiu began his training under the CAODONG master Donggu Miaoguang (d. 1253) of Linyinsi, and later became the disciple of Shiqi Xinyue (d. 1254). In 1269, Daxiu left for Japan, where he received the patronage of the powerful regent Hojo Tokimune (1251-1284). In Kamakura, Daxiu established the monastery Jochiji, which came to be ranked fourth in the Kamakura GOZAN system. Daxiu also served as abbot of the monasteries ZENKoJI, Juhukuji, and KENCHoJI. In 1288, Daxiu became the abbot of ENGAKUJI, but passed away the next year in 1289. He was given the posthumous title Zen Master Butsugen ("Source of the Buddhas"). His teachings can be found in the Daikyu osho goroku.

Denkoroku. (傳光録). In Japanese, "Record of the Transmission of the Light"; a text also known by its full title, Keizan osho denkoroku ("A Record of the Transmission of the Light by Master Keizan"). The anthology is attributed by Soto tradition to KEIZAN JoKIN, but was most probably composed posthumously by his disciples. The Denkoroku is a collection of pithy stories and anecdotes concerning fifty-two teachers recognized by the Japanese SoToSHu as the patriarchs of the school, accompanied by the author's own explanatory commentaries and concluding verses. Each chapter includes a short opening case (honsoku), which describes the enlightenment experience of the teacher; a longer section (called a kien) offering a short biography and history of the teacher, including some of his representative teachings and exchanges with students and other teachers; a prose commentary (teisho; C. TICHANG) by the author; and a concluding appreciatory verse (juko). The teachers discussed in the text include twenty-seven Indian patriarchs from MAHĀKĀsYAPA to PrajNātāra; six Chinese patriarchs from BODHIDHARMA through HUINENG; seventeen Chinese successors of Huineng in the CAODONG ZONG, from QINGYUAN XINGSI to TIANTONG RUJING; and finally the two Japanese patriarchs DoGEN KIGEN and Koun Ejo (1198-1280). The Denkoroku belongs to a larger genre of texts known as the CHUANDENG LU ("transmission of the lamplight records"), although it is a rigidly sectarian lineage history, discussing only the single successor to each patriarch with no treatment of any collateral lines.

Devadatta. (T. Lhas sbyin; C. Tipodaduo; J. Daibadatta; K. Chebadalta 提婆達多). Sanskrit and Pāli proper name for a cousin and rival of the Buddha; he comes to be viewed within the tradition as the embodiment of evil for trying to kill the Buddha and split the SAMGHA (SAMGHABHEDA). Devadatta is said to have been the brother of ĀNANDA, who would later become the Buddha's attendant. According to Pāli sources, when Gotama (GAUTAMA) Buddha returned to Kapalivatthu (KAPILAVASTU) after his enlightenment to preach to his native clan, the Sākiyans (sĀKYA), Devadatta along with ĀNANDA, Bhagu, Kimbila, BHADDIYA-KĀlIGODHĀPUTTA, Anuruddha (ANIRUDDHA), and UPĀLI were converted and took ordination as monks. Devadatta quickly attained mundane supranormal powers (iddhi; S. ṚDDHI) through his practice of meditation, although he never attained any degree of enlightenment. For a period of time, Devadatta was revered in the order. Sāriputta (sĀRIPUTRA) is depicted as praising him, and the Buddha lists him among eleven chief elders. Devadatta, however, always seems to have been of evil disposition and jealous of Gotama; in the final years of the Buddha's ministry, he sought to increase his influence and even usurp leadership of the saMgha. He used his supranormal powers to win over the patronage of Prince Ajātasattu (AJĀTAsATRU), who built for him a monastery at Gayāsīsa (Gayāsīrsa). Emboldened by this success, he approached the Buddha with the suggestion that the Buddha retire and pass the leadership of the saMgha to him, whereupon the Buddha severely rebuked him. It was then that Devadatta conceived a plan to kill the Buddha even while he incited Ajātasattu to murder his father BIMBISĀRA, king of MAGADHA, who was the Buddha's chief patron. At Devadatta's behest, Ajātasattu dispatched sixteen archers to shoot the Buddha along a road, but the Buddha, using his supranormal powers, instead converted the archers. Later, Devadatta hurled a boulder down the slope of Mt. Gijjhakuta (GṚDHRAKutAPARVATA) at the Buddha, which grazed his toe and caused it to bleed. Finally, Devadatta caused the bull elephant NĀLĀGIRI, crazed with toddy, to charge at the Buddha, but the Buddha tamed the elephant with the power of his loving-kindness (P. mettā; S. MAITRĪ). Unsuccessful in his attempts to kill the Buddha, Devadatta then decided to establish a separate order. He approached the Buddha and recommended that five austere practices (DHUTAnGA) be made mandatory for all members of the saMgha: forest dwelling, subsistence only on alms food collected by begging, use of rag robes only, dwelling at the foot of a tree, and vegetarianism. When the Buddha rejected his recommendation, Devadatta gathered around him five hundred newly ordained monks from Vesāli (VAIsĀLĪ) and, performing the fortnightly uposatha (UPOsADHA) ceremony separately at Gayāsīsa, formally seceded from the Buddha's saMgha. When the five hundred Vesāli monks were won back to the fold by Sāriputta (sĀRIPUTRA) and Moggallāna (MAHĀMAUDGALYĀYANA), Devadatta grew sick with rage, coughing up blood, and never recovered. It is said that toward the end of his life, Devadatta felt remorse and decided to journey to see the Buddha to ask him for his forgiveness. However, spilling the blood of a Buddha and causing schism in the saMgha are two of the five "acts that brings immediate retribution" (P. ānantariyakamma; S. ĀNANTARYAKARMAN), viz., rebirth in hell. In addition, Devadatta is said to have beaten to death the nun UTPALAVARnĀ when she rebuked him for attempting to assassinate the Buddha. She was an arhat, and killing an arhat is another of the "acts that bring immediate retribution." When Devadatta was on his way to visit the Buddha (according to some accounts, to repent; according to other accounts, to attempt to kill him one last time by scratching him with poisoned fingernails), the earth opened up and Devadatta fell into AVĪCI hell, where he will remain for one hundred thousand eons. His last utterance was that he had no other refuge than the Buddha, an act that, at the end of his torment in hell, will cause him to be reborn as the paccekabuddha (PRATYEKABUDDHA) Atthissara. In many JĀTAKA stories, the villain or chief antagonist of the BODHISATTVA is often identified as a previous rebirth of Devadatta. In the "Devadatta Chapter" of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), the Buddha remarks that in a previous life, he had studied with the sage Asita, who was in fact Devadatta, and that Devadatta would eventually become a buddha himself. This statement was used in the Japanese NICHIREN school as proof that even the most evil of persons (see ICCHANTIKA; SAMUCCHINAKUsALAMuLA) still have the capacity to achieve enlightenment. In their accounts of India, both FAXIAN and XUANZANG note the presence of followers of Devadatta who adhered to the austere practices he had recommended to the Buddha.

Developed countries - The higher-income countries of the world, including the United States, Canada, most of Western Europe, Japan, Australia, and South Africa.

Dewa sanzan. (出羽三山). In Japanese, the "three mountains of Dewa"; referring to Mount Haguro, Mount Gassan, and Mount Yudono in what was once known as Dewa province (in modern-day Yamagata prefecture). The region is particularly important in SHUGENDo and has long been a place of pilgrimage; it was visited by BASHo.

DFC ::: A dataflow language.[Data Flow Language DFC: Design and Implementation, S. Toshio et al, Systems and Computers in Japan, 20(6):1- 10 (Jun 1989)].

DFC A {dataflow} language. ["Data Flow Language DFC: Design and Implementation", S. Toshio et al, Systems and Computers in Japan, 20(6):1- 10 (Jun 1989)].

Dharmodgata. (T. Chos 'phags; C. Faqi pusa; J. Hoki bosatsu; K. Popki posal 法起菩薩). In Sanskrit, "Elevated Dharma," or "Dharma Arising," the name of a BODHISATTVA whom the AVATAMSAKASuTRA describes as residing in the Diamond (S. VAJRA) Mountains. According to the Chinese translations of the AvataMsakasutra, Dharmodgata lives in the middle of the sea in the Diamond Mountains (C. Jingangshan; J. KONGoSAN; K. KŬMGANGSAN), where he preaches the dharma to his large congregation of fellow bodhisattvas. The AstASĀHASRIKĀPRAJNĀPĀRAMITĀ also says that Dharmodgata (his name there is transcribed as C. Tanwujian, J. Donmukatsu, and K. Tammugal) preaches the PRAJNĀPĀRAMITĀ three times daily at the City of Fragrances (S. Gandhavatī; C. Zhongxiangcheng; J. Shukojo; K. Chunghyangsong), now used as the name of one of the individual peaks at the Korean KŬMGANGSAN. Since the Chinese Tang dynasty and the Korean Silla dynasty, East Asian Buddhists have presumed that Dharmodgata resided at the Diamond Mountains, just as the bodhisattva MANJUsRĪ lived at WUTAISHAN. In his HUAYAN JING SHU, CHENGGUAN's massive commentary to the AvataMsakasutra, Chengguan explicitly connects the sutra's mention of the Diamond Mountains to the Kŭmgangsan of Korea. At Kŭmgangsan, there are many place names associated with Dharmodgata and several legends and stories concerning him have been transmitted. Records explain that P'YOHUNSA, an important monastery at Kŭmgangsan, at one time had an image of Dharmodgata enshrined in its main basilica (although the image is now lost). According to the Japanese ascetic tradition of SHUGENDo, the semilegendary founder of the school, EN NO OZUNU (b. 634), is considered to be a manifestation of Dharmodgata, and his principal residence, Katsuragi Mountain in Nara prefecture, is therefore also sometimes known as the Diamond Mountains (KONGoSAN).

Dhṛtarāstra. (P. Dhatarattha; T. Yul 'khor srung; C. Chiguo Tian; J. Jikokuten; K. Chiguk Ch'on 持國天). In Sanskrit, "He whose Empire is Unyielding," or "He who Preserves the Empire"; one of the four "great kings" of heaven (CATURMAHĀRĀJA), who are also known as "world guardians" (LOKAPĀLA); he is said to be a guardian of the DHARMA and of sentient beings who are devoted to the dharma. Dhṛtarāstra guards the gate that leads to the east at the midslope of the world's central axis of Mount SUMERU; this gate leads to purvavideha (see VIDEHA), one of the four continents (dvīpa), which is located in the east. Dhṛtarāstra and his fellow great kings reside in the first and lowest of the six heavens of the sensuous realm of existence (KĀMADHĀTU), the heaven of the four great kings (CATURMAHĀRĀJAKĀYIKA). Dhṛtarāstra is a vassal of sAKRO DEVĀNĀM INDRAḤ (see INDRA; sAKRA), the king of the gods, who is lord of the heaven of the thirty-three divinities (TRĀYASTRIMsA), the second of the six sensuous-realm heavens, which is located at the peak of Mount SUMERU. Among the eight classes of demigods, Dhṛtarāstra rules over the "heavenly musicians" (GANDHARVA) and the "stinking hungry demons" (putana). Dhṛtarāstra and the four heavenly kings were originally indigenous Indian or Central Asian deities, who were eventually "conquered" by the Buddha and incorporated into Buddhism; they seem to have been originally associated with royal (KsATRIYA) lineages, and their connections with royal warfare are evidenced in the suits of armor they come to wear as their cult is transmitted from Central Asia to China, Korea, and Japan. According to the Dhāranīsamuccaya, Dhṛtarāstra is to be depicted iconographically with his sword in his left hand and his right fist akimbo on his waist.

dianyan. (J. tengen; K. choman 點眼). In Chinese, lit. "dotting the eyes," also known as "opening the eyes" (KAIYAN; T. spyan phye); a consecration ceremony for a buddha image (BUDDHĀBHIsEKA) that serves to make the icon come alive. The term refers to a ceremony, or series of ceremonies, that accompanies the installation of a buddha image or painting, which specifically involves dotting the pupils onto the inert eyes of the icon in order to animate it. Until this ceremony is performed, the icon remains nothing more than an inert block of wood or lump of clay; once its eyes are dotted, however, the image is thought to become invested with the power and charisma of a living buddha. The related term kaiyan has the same denotation, but may in some contexts it refer more broadly to "opening up the eyes" of an image by ritually dropping eye drops into its eyes. Both dianyan or kaiyan occurred in conjunction with esoteric Buddhist rituals. The Yiqie rulai anxiang sanmei yigui jing provides an elaborate set of instructions on how to consecrate buddha images, in which "dotting the eyes" accompanies the performance of other esoteric practices, such as MANTRA and MUDRĀ. When a bodhisattva wonders why buddha images are installed if the DHARMAKĀYA of a buddha has no physical form, the Buddha replies that images are used as an expedient for guiding neophytes who have first aroused the thought of enlightenment (BODHICITTOTPĀDA). In Korea, where this term choman is typically used for this ceremony rather than kaean (C. kaiyan), there were different "dotting the eyes" consecrations for different types of Buddhist images and requisites, including images of a buddha, ARHAT, the ten kings of hell (shiwang), and the kings of heaven, as well as in conjunction with ceremonies for erecting a STuPA or offering robes (KAsĀYA). Through these choman ceremonies, Buddhist artifacts are transformed from mere physical objects into spiritually sanctioned religious items imbued with spiritual efficacy. The Korean Chinon chip ("Mantra Anthology"), extant in several editions of which the oldest is dated 1476, includes a "mantra for dotting the eyes" (choman mun) along with its Sanskrit and Chinese transliterations. In Japan, this ceremony is usually called kaigen (C. kaiyan) rather than tengen. In Chinese CHAN texts, "dotting the eyes" of a buddha image is also sometimes used as a metaphor for a Chan adept's final achievement of awakening. See also NETRAPRATIstHĀPANA.

dianzuo. (J. tenzo; K. chonjwa 典座). In Chinese, lit. "in charge of seating"; the term that comes to be used for a cook at a Buddhist monastery, who supervises the preparation and distribution of meals. In Indian VINAYA texts, the term was used to designate a "manager," the service monk (S. VAIYĀPṚTYA[KARA]; P. veyyāvaccakara) who assigned seating at assemblies and ceremonies and arranged for the distribution of material objects or donations in addition to food. In the pilgrimage records of YIJING in India and ENNIN in China, the term always referred to a "manager," not someone who worked in the monastic kitchen. But sometime after the tenth century, during the Northern Song dynasty, the term came to be used in Chinese monasteries to refer to the cook. In East Asian CHAN monasteries, the cook and five other officers, collectively known as the ZHISHI (J. chiji), oversaw the administration of the monastic community. Typically, the dianzuo position was considered a prestigious position and offered only to monks of senior rank. The Japanese Zen monk DoGEN KIGEN wrote a famous essay on the responsibilities of the cook entitled Tenzo kyokun ("Instructions to the Cook"). Cf. DRAVYA MALLAPUTRA.

Digital Versatile Disc "storage" (DVD, formerly "Digital Video Disc") An optical storage medium with improved capacity and bandwidth compared with the {Compact Disc}. DVD, like CD, was initally marketed for entertainment and later for computer users. [When was it first available?] A DVD can hold a full-length film with up to 133 minutes of high quality video, in {MPEG-2} format, and audio. The first DVD drives for computers were read-only drives ("DVD-ROM"). These can store 4.7 GBytes - over seven times the storage capacity of CD-ROM. DVD-ROM drives read existing {CD-ROMs} and music CDs and are compatible with installed sound and video boards. Additionally, the DVD-ROM drive can read DVD films and modern computers can decode them in software in {real-time}. The DVD video standard was announced in November 1995. Matshusita did much of the early development but Philips made the first DVD player, which appeared in Japan in November 1996. In May 2004, Sony released the first dual-layer drive, which increased the disc capacity to 8.5 GB. Double-sided, dual-layer discs will eventually increase the capacity to 17 GB. Write-once DVD-R ("recordable") drives record a 3.9GB DVD-R disc that can be read on a DVD-ROM drive. Pioneer released the first DVD-R drive on 1997-09-29. By March 1997, {Hitachi} had released a rewritable DVD-RAM drive (by false analogy with {random-access memory}). DVD-RAM drives read and write to a 2.6 GB DVD-RAM disc, read and write-once to a 3.9GB DVD-R disc, and read a 4.7 GB or 8.5 GB DVD-ROM. Later, DVD-RAM discs could be read on DVD-R and DVD-ROM drives. {Background (http://tacmar.com/dvd_background.htm)}. {RCA home (http://imagematrix.com/DVD/home.html)}. (2006-01-07)

dingxiang. (J. chinzo; K. chongsang 頂相). In Chinese, lit. "mark on the forehead" or "head's appearance." The term dingxiang was originally coined as the Chinese translation of the Sanskrit term UsnĪsA, but the term also came to be used to refer to a portrait or image of a monk or nun. Written sources from as early as the sixth century, such as the GAOSENG ZHUAN ("Biographies of Eminent Monks"), recount the natural mummification of eminent Buddhist monks, and subsequently, the making of lifelike sculptures of monks made from ashes (often from cremation) mixed with clay. The earliest extant monk portraits date from the ninth century and depict the five patriarchs of the esoteric school (C. Zhenyan; J. SHINGONSHu); these portraits are now enshrined in the collection of ToJI in Kyoto, Japan. Another early example is the sculpture of the abbot Hongbian in cave 17 at DUNHUANG. Dingxiang portraits were largely, but not exclusively, used within the CHAN, SoN, and ZEN traditions, to be installed in special halls prepared for memorial and mortuary worship. After the rise of the SHIFANGCHA (monasteries of the ten directions) system in the Song dynasty, which guaranteed the abbacy to monks belonging to a Chan lineage, portraits of abbots were hung in these image halls to establish their presence in a shared spiritual genealogy. The portraits of the legendary Indian monk BODHIDHARMA and the Chan master BAIZHANG HUAIHAI were often placed at the center of these arrangements, symbolizing the spiritual and institutional foundations of Chan. The practice of inscribing one's own dingxiang portrait before death also flourished in China; inscribed portraits were presented to disciples and wealthy supporters as gifts and these portraits thus functioned as highly valued commodities within the Buddhist religious community. The practice of preparing dingxiang portraits was transmitted to Japan. Specifically noteworthy are the Japanese monk portrait sculptures dating from the Kamakura period, known for their lifelike appearance. The making of dingxiang portraits continues to flourish even to this day. In Korea, the related term CHINYoNG ("true image") is more commonly used to refer to monks' portraits.

Directed Oc "language" (Doc) A language related to {Oc}. ["Programming Language Doc and Its Self-Description, or 'X=X Is Considered Harmful'", M. Hirata, Proc 3rd Conf Japan Soc Soft Sci Tech, pp. 69-72, 1986]. (1999-10-08)

Directed Oc ::: (language) (Doc) A language related to Oc.[Programming Language Doc and Its Self-Description, or 'X=X Is Considered Harmful', M. Hirata, Proc 3rd Conf Japan Soc Soft Sci Tech, pp. 69-72, 1986]. (1999-10-08)

Dogen Kigen. (道元希玄) (1200-1253). Japanese ZEN monk who is regarded as the founder of the SoToSHu. After losing both his parents at an early age, Dogen became the student of a relative, the monk Ryokan (d.u.), who lived at the base of HIEIZAN, the headquarters of the TENDAI school (C. TIANTAI) in 1212; Ryokan subsequently recommended that Dogen study at the famed training center of Senkobo. The next year, Dogen was ordained by Koen (d.u.), the abbot of the powerful Tendai monastery of ENRYAKUJI. Dogen was later visited by the monk Koin (1145-1216) of Onjoji, who suggested the eminent Japanese monk MYoAN EISAI as a more suitable teacher. Dogen visited Eisai at his monastery of KENNINJI and became a student of Eisai's disciple Myozen (1184-1225). In 1223, Dogen accompanied Myozen to China as his attendant and made a pilgrimage to various important monastic centers on Mts. Tiantong, Jing, and Yuwang. Before returning to Japan in 1227, Dogen made another trip in 1225 to Mt. Tiantong to study with the CAODONG ZONG Chan master TIANTONG RUJING (1162-1227), from whom he is said to have received dharma transmission. During his time there, Dogen overheard Rujing scolding a monk who was sleeping, saying, "The practice of zazen (C. ZUOCHAN) is the sloughing off of body and mind. What does sleeping accomplish?" Dogen reports that he experienced awakening upon hearing Rujing's words "sloughing off body and mind" (SHINJIN DATSURAKU), a phrase that would figure prominently in his later writings. The phrase, however, is not common in the Chan tradition, and scholars have questioned whether Dogen's spoken Chinese was up to the task of understanding Rujing's oral instructions. Dogen also attributes to Rujing's influence the practice of SHIKAN TAZA, or "just sitting," and the notion of the identity of practice and attainment: that to sit correctly in meditative posture is to enact one's own buddhahood. After Rujing's death, Dogen returned to Japan, famously reporting that he had learned only that noses are vertical and eyes are horizontal. He returned to Kenninji, but relocated two years later in 1229 to the monastery of Anyoin in Fukakusa. In 1233, Dogen moved to Koshoji, on the outskirts of Kyoto, where he established one of the first monasteries in Japan modeled on Song-dynasty Chan monastic practice. Dogen resided there for the next ten years and attracted a large following, including several adherents of the DARUMASHu, who became influential in his burgeoning community. When the powerful monastery of Tofukuji was established by his RINZAISHu rival ENNI BEN'EN, Dogen moved again to remote area of Echizen (present-day Fukui prefecture), where he was invited to reside at the newly established monastery of Daibutsuji; Dogen renamed the monastery EIHEIJI in 1246. There, he composed several chapters of his magnum opus, SHoBoGENZo ("Treasury of the True Dharma Eye"). In 1253, as his health declined, Dogen entrusted Eiheiji to his successor Koun Ejo (1198-1280), a former disciple of the Darumashu founder DAINICHIBo NoNIN, and left for Kyoto to seek medical treatment. He died that same year. Dogen was a prolific writer whose work includes the FUKAN ZAZENGI, EIHEI SHINGI, Eihei koroku, BENDoWA, HoKYoKI, GAKUDo YoJINSHU, Tenzo kyokun, and others. Dogen's voluminous oeuvre has been extremely influential in the modern construction of the Japanese Zen tradition and its portrayal in Western literature. See also GENJo KoAN; SHIKAN TAZA.

Dokuan Genko. (独庵玄光) (1630-1698). Japanese ZEN monk in the SoToSHu. Dokuan was ordained by the monk Tenkoku (d.u.) at the temple of Kodenji in his hometown of Saga. After traveling around the country on pilgrimage, Dokuan visited the émigré Chinese CHAN monk DAOZHE CHAOYUAN in Nagasaki and studied under him for eight years. When Daozhe returned to China in 1658, Dokuan continued his training under the Zen master Gesshu Sorin (1614-1687) at Kotaiji in Nagasaki and remained at Kotaiji after Gesshu's death. Dokuan was a prolific writer whose work includes the Gohoshu, Shui sanbo kanno den, and the Zenaku genken hoo hen.

dokusan. (C. ducan; K. tokch'am 獨參). In Japanese, lit. a "private consultation" between a ZEN student and master, which is conducted in the privacy of the master's room. This consultation is an important element of training in the Japanese RINZAISHu, and allows the master to check the progress of the student in his meditation, and the student to ask questions regarding his practice. Dokusan is also the formal occasion where the student is expected to express his understanding of a specific Zen koan (GONG'AN) so that the master can gauge his development (see J. JAKUGO; C. ZHUOYU).

Dosho. (道昭) (629-700). Japanese monk and reputed founder of the Japanese Hosso (YOGĀCĀRA) school in the seventh century. A native of Kawachi province, Dosho became renowned for his strict adherence to the precepts while he was residing at the monastery of Gangoji. In 653, Dosho made a pilgrimage to China, where he studied under the Chinese monk-translator and Yogācāra scholar XUANZANG. In 660, Dosho returned to Gangoji and devoted the rest of his life to the dissemination of the Yogācāra teachings that he had brought back with him from China.

DS level ::: (communications) (Digital Signal or Data Service level) Originally an AT&T classification of transmitting one or more voice conversations in one digital data stream. The best known DS levels are DS0 (a single conversation), DS1 (24 conversations multiplexed), DS1C, DS2, and DS3.By extension, the DS level can refer to the raw data rate necessary for transmission: DS0 64 Kb/sDS1 1.544 Mb/s technologies or standards (e.g. X.25, SMDS, ISDN, ATM, PDH).Japan uses the US standards for DS0 through DS2 but Japanese DS5 has roughly the circuit capacity of US DS4, while the European standards are rather different bits per second but rates above DS1 are not necessarily integral multiples of 1,544 kb/s. (1998-05-18)

DS level "communications" (Digital Signal or Data Service level) Originally an {AT&T} classification of transmitting one or more voice conversations in one digital data stream. The best known DS levels are {DS0} (a single conversation), {DS1} (24 conversations multiplexed), {DS1C}, {DS2}, and {DS3}. By extension, the DS level can refer to the raw data rate necessary for transmission: DS0   64 Kb/s DS1 1.544 Mb/s DS1C 3.15 Mb/s DS2 6.31 Mb/s DS3 44.736 Mb/s DS4 274.1 Mb/s (where K and M signify multiplication by 1000 and 1000000, rather than powers of two). In this sense it can be used to measure of data service rates classifying the user access rates for various point-to-point {WAN} technologies or standards (e.g. {X.25}, {SMDS}, {ISDN}, {ATM}, {PDH}). Japan uses the US standards for DS0 through DS2 but Japanese DS5 has roughly the circuit capacity of US DS4, while the European standards are rather different (see {E1}). In the US all of the transmission rates are integral multiples of 8000 bits per second but rates above DS1 are not necessarily integral multiples of 1,544 kb/s. (1998-05-18)

Dunhuang. (J. Tonko; K. Tonhwang 敦煌). A northwest Chinese garrison town on the edge of the Taklamakan desert in Central Asia, first established in the Han dynasty and an important stop along the ancient SILK ROAD; still seen written also as Tun-huang, followed the older Wade-Giles transcription. Today an oasis town in China's Gansu province, Dunhuang is often used to refer to the nearby complex of approximately five hunded Buddhist caves, including the MOGAO KU (Peerless Caves) to the southeast of town and the QIANFO DONG (Caves of the Thousand Buddhas) about twenty miles to the west. Excavations to build the caves at the Mogao site began in the late-fourth century CE and continued into the mid-fourteenth century CE. Of the more than one thousand caves that were hewn from the cliff face, roughly half were decorated. Along with the cave sites of LONGMEN and YUNGANG further east and BEZEKLIK and KIZIL to the west, the Mogao grottoes contain some of the most spectacular examples of ancient Buddhist sculpture and wall painting to be found anywhere in the world. Legend has it that in 366 CE a wandering monk named Yuezun had a vision of a thousand golden buddhas at a site along some cliffs bordering a creek and excavated the first cave in the cliffs for his meditation practice. Soon afterward, additional caves were excavated and the first monasteries established to serve the needs of the monks and merchants traveling to and from China along the Silk Road. The caves were largely abandoned in the fourteenth century. In the early twentieth century, Wang Yuanlu (1849-1931), self-appointed guardian of the Dunhuang caves, discovered a large cache of ancient manuscripts and paintings in Cave 17, a side chamber of the larger Cave 16. As rumors of these manuscripts reached Europe, explorer-scholars such as SIR MARC AUREL STEIN and PAUL PELLIOT set out across Central Asia to obtain samples of ancient texts and artwork buried in the ruins of the Taklamakan desert. Inside were hundreds of paintings on silk and tens of thousands of manuscripts dating from the fifth to roughly the eleventh centuries CE, forming what has been described as the world's earliest and largest paper archive. The texts were written in more than a dozen languages, including Chinese, Tibetan, Sanskrit, Sogdian, Uighur, Khotanese, Tangut, and TOCHARIAN and consisted of paper scrolls, wooden tablets, and one of the world's earliest printed books (868 CE), a copy of the VAJRACCHEDIKĀPRAJNĀPĀRAMITĀSuTRA ("Diamond Sutra"). In the seventh-century, a Tibetan garrison was based at Dunhuang, and materials discovered in the library cave also include some of the earliest documents in the Tibetan language. This hidden library cave was apparently sealed in the eleventh century. As a result of the competition between European, American, and Japanese institutions to acquire documents from Dunhuang, the material was dispersed among collections world-wide, making access to all the manuscripts difficult. Many items have still not been properly catalogued or conserved and there are scholarly disputes over what quantity of the materials are modern forgeries. In 1944 the Dunhuang Academy was established to document and study the site and in 1980 the site was opened to the public. In 1987 the Dunhuang caves were listed as a UNESCO World Heritage site and today are being preserved through the efforts of both Chinese and international groups.

Dz'yan and Zen are the Chinese, Senzar and Japanese forms of this word.

E-carrier system ::: (communications) A series of digital transmission formats promulgated by the ITU and used outside of North America and Japan.The basic unit of the E-carrier system is the DS0, which has a transmission rate of 64 Kbps, and is commonly used for one voice circuit. The E1 format consists circuits carry multiple E1 channels multiplexed, resulting in transmission rates of up to 565.148 Mbps.The E-carrier system is similar to, and compatible with, the T-carrier system used in North America, but has higher capacity since it uses out-of-band signaling in contrast to the in-band signaling or bit-robbing used in the T-system.(2000-03-10)

E-carrier system "communications" A series of {digital} transmission formats promulgated by the {ITU} and used outside of North America and Japan. The basic unit of the E-carrier system is the {DS0}, which has a transmission rate of 64 Kbps, and is commonly used for one {voice circuit}. The {E1} format consists of 32 DS0 channels, for a total capacity of 2.048 Mbps. {E2}, {E3}, {E4}, and {E5} circuits carry multiple E1 channels multiplexed, resulting in transmission rates of up to 565.148 Mbps. The E-carrier system is similar to, and compatible with, the {T-carrier system} used in North America, but has higher capacity since it uses {out-of-band signaling} in contrast to the {in-band signaling} or {bit-robbing} used in the T-system. (2000-03-10)

Edward Yourdon "person" A {software engineering} consultant, widely known as the developer of the "{Yourdon method}" of structured systems analysis and design, as well as the co-developer of the Coad/Yourdon method of {object-oriented analysis} and design. He is also the editor of three software journals - American Programmer, Guerrilla Programmer, and Application Development Strategies - that analyse software technology trends and products in the United States and several other countries around the world. Ed Yourdon received a B.S. in Applied Mathematics from {MIT}, and has done graduate work at MIT and at the Polytechnic Institute of New York. He has been appointed an Honorary Professor of {Information Technology} at Universidad CAECE in Buenos Aires, Argentina and has received numerous honors and awards from other universities and professional societies around the world. He has worked in the computer industry for 30 years, including positions with {DEC} and {General Electric}. Earlier in his career, he worked on over 25 different {mainframe} computers, and was involved in a number of pioneering computer projects involving {time-sharing} and {virtual memory}. In 1974, he founded the consulting firm, {Yourdon, Inc.}. He is currently immersed in research in new developments in software engineering, such as object-oriented software development and {system dynamics} modelling. Ed Yourdon is the author of over 200 technical articles; he has also written 19 computer books, including a novel on {computer crime} and a book for the general public entitled Nations At Risk. His most recent books are Object-Oriented Systems Development (1994), Decline and Fall of the American Programmer (1992), Object-Oriented Design (1991), and Object-Oriented Analysis (1990). Several of his books have been translated into Japanese, Russian, Chinese, Spanish, Portugese, Dutch, French, German, and other languages, and his articles have appeared in virtually all of the major computer journals. He is a regular keynote speaker at major computer conferences around the world, and serves as the conference Chairman for Digital Consulting's SOFTWARE WORLD conference. He was an advisor to Technology Transfer's research project on software industry opportunities in the former Soviet Union, and a member of the expert advisory panel on CASE acquisition for the U.S. Department of Defense. Mr. Yourdon was born on a small planet at the edge of one of the distant red-shifted galaxies. He now lives in the Center of the Universe (New York City) with his wife, three children, and nine Macintosh computers, all of which are linked together through an Appletalk network. (1995-04-16)

Eiheiji. (永平寺). In Japanese, "Eternal Peace Monastery." Eiheiji is currently the headquarters (honzan) of the SoToSHu. Eiheiji was founded by the Zen master DoGEN KIGEN. A lay follower named Hatano Yoshishige offered his property in Echizen as a site for the new monastery and invited Dogen to lead the community. In 1243, Dogen moved to Echizen and resided in a dilapidated temple named Kippoji. In the meantime, Hatano and others began constructing a new DHARMA hall and SAMGHA hall (see C. SENGTANG), which they quickly finished by 1244. The new monastery was named Daibutsuji and renamed Eiheiji by Dogen in 1246. The name Eihei is said to derive from the Han-dynasty reign period, Yongping (58-75 CE; J. Eihei), when Buddhism first arrived in China. In 1248, the mountain on which Eiheiji is located was renamed Mt. Kichijo. In 1372, Eiheiji was declared a shusse dojo, an official monastery whose abbot is appointed by the state. In 1473, Eiheiji was devastated by war and fire, and reconstruction efforts began in 1487. Since its foundation, Eiheiji has continued to serve as one of the most important Zen institutions in Japan.

Eihei shingi. (永平清規). In Japanese, "Pure Rules for EIHEI(JI)"; a collection of essays on the ZEN monastic codes or "pure rules" (QINGGUI), composed by DoGEN KIGEN. The work is composed in two rolls, in six major sections. The Tenzo Kyokun section, composed while Dogen was still residing at Koshoji in 1237, discusses the duties of the cook. The BENDoHo details the daily duties at the monastery of Daibutsuji and the practices, such as meditation, carried out in the SAMGHA hall (see C. SENGTANG). The Fu shukuhanpo explains the proper method of preparing and consuming rice gruel. The Shuryo shingi of 1249 describes the proper deportment of monks in training at Eiheiji's shuryo. The Tai taiko goge jariho, composed in 1244, deals with the proper ritual decorum or means of respecting a master (ĀCĀRYA). The final section, the Chiji shingi, from 1246, details the duties of the officers of the monastery. In 1667, these essays were edited together and published by Kosho Chido (d. 1670), the thirtieth abbot of Eiheiji. The fiftieth abbot, Gento Sokuchu (1729-1807), republished Kosho's edited volume with minor corrections in 1794.

Eison. [alt. Eizon] (叡尊) (1201-1290). In Japanese, "Lord of Sagacity"; founder of Shingon Risshu, a Kamakura-period school that combined the esoteric teachings of the SHINGONSHu with VINAYA disciplinary observance. After beginning his career as a monk at the age of eleven, he initially studied Shingon teachings at DAIGOJI in Kyoto and in 1224 moved to KoYASAN, the mountain center of esoteric teachings and practices. In 1235, while studying vinaya at SAIDAIJI, Eison came to realize the centrality of the PRĀTIMOKsA precepts to a monastic vocation; however, since the custom of full monastic ordination (J. gusokukai) had died out in Japan long before, he was unable to be properly ordained. Eison decided that his only recourse was to take the precepts in a self-administrated ceremony (J. jisei jukai) before an image of the Buddha. Eison and three other monks conducted such a self-ordination at ToDAIJI in 1236, after which he traveled around the country, ordaining monks and lecturing on the Buddhist precepts, before eventually returning to Saidaiji to stay. That monastery is now regarded as the center of the Shingon Risshu school. Eison is also known for his extensive charitable activities and his attempts to disseminate the recitation of the MANTRA of light (J. komyo shingon) among the laity. When the Mongols invaded Japan in 1274 and 1281, Eison performed esoteric rituals on behalf of the court to ward off the invasions. Among Eison's works are the Bonmokyo koshakuki bugyo monju, a sub-commentary to the Pommanggyong kojokki, the Korean YOGĀCĀRA monk T'AEHYoN's (d.u.) commentary on the FANWANG JING; and the Kanjingaku shoki, his autobiography, compiled at the age of eighty-six. Eison was given the posthumous name Kosho Bosatsu (Promoting Orthodoxy BODHISATTVA).

Emma-O: In Japanese Buddhism, the god who is the ruler of the underworld and judges the dead.

Enchin. (圓珍) (814-891). Japanese monk affiliated with the TENDAISHu (C. TIANTAI ZONG) and reputed founder of the Jimon branch of the school. Enchin was a native of Sanuki in present-day Kagawa and a cousin of the SHINGON master KuKAI. At age fourteen, Enchin became the student of GISHIN, the abbot of ENRYAKUJI, and four years later received the full monastic precepts from him. For the next twelve years, Enchin remained in retreat on HIEIZAN. In 853, Enchin traveled to Fuzhou, China, and stayed at the nearby monastery of Kaiyuansi. There he studied the Sanskrit SIDDHAM script under the Indian TREPItAKA Boredaluo (PrajNātāra?). Enchin later visited Yuezhou and Taizhou (present-day Zhejiang province), where he studied Tiantai doctrine and practice. In 855, Enchin entered the Chinese capital of Chang'an with his fellow Japanese monk Ensai (d. 877), where they are believed to have received the "dharma-transmission ABHIsEKA" (denbo kanjo) from Faquan (d.u.) at the monastery of Qinglongsi, as well as the secret of teachings of the "two realms" (RYoBU) from PrajNācakra (d.u.). Enchin then returned to Mt. Tiantai in Taizhou with the new translations of esoteric scriptures that he acquired in Chang'an. Enchin returned to Japan in 858 and resided at the monastery of Onjoji (see MIIDERA). In 866, Enchin became the fifth head (zasu) of Enryakuji and was given imperial permission to transform Onjoji into the official grounds of "dharma-transmission abhiseka." A schism between the lineages of Enchin and ENNIN over the issue of succession in 993 led to the split between Ennin's Sanmon branch of Hieizan and Enchin's Jimon branch of Onjoji. Enchin was later given the posthumous title Great Master Chisho (Realization of Wisdom).

Engakuji. (圓覺寺). A large monastery in Kamakura, Japan, that is currently the headquarters (honzan) of the Engakuji branch of the RINZAISHu of the ZEN tradition. Engakuji was once listed as a second-rank monastery in the influential GOZAN system. The monastery was established by the powerful regent Hojo Tokimune (1251-1284) in 1282. When LANXI DAOLONG, the prominent Chinese abbot of the influential monastery of KENCHoJI, died in 1274, Hojo Tokimune immediately sought a replacement, and his envoys returned from China escorting the CHAN master WUXUE ZUYUAN. Wuxue, who was serving as abbot of Kenchoji, was installed as the founding abbot (J. kaisan; C. KAISHAN) of the new monastery of Engakuji. In 1400, Engakuji was devastated by a great fire, but restoration efforts in 1625 refurbished the monastery to its current size and form. Since its foundation, Engakuji has remained a center of Zen culture and training in Japan.

Enni Ben'en. (C. Yuan'er Bianyuan 圓爾辨圓) (1202-1280). Japanese ZEN master in the Chinese LINJI ZONG and Japanese RINZAISHu. Enni was tonsured at the TENDAI monastery of Onjoji (see MIIDERA) at the age of seventeen, and received the full monastic precepts at the precepts platform (kaidan) in the monastery of ToDAIJI. In 1235, Enni left for China and visited the CHAN masters Chijue Daochong (1169-1250), Xiaoweng Miaokan (1177-1248), and Shitian Faxun (1171-1245). Enni eventually visited the Chan master WUZHUN SHIFAN at the monastery of WANSHOUSI on Mt. Jing and inherited his Linji lineage. In 1241, Enni returned to Japan and began to teach at the capital Kyoto at the invitation of the powerful Fujiwara minister Kujo Michiie (1191-1252). In 1243, Enni was given the title Shoichi (Sacred Unity). Enni also won the support of the powerful regent Hojo Tokiyori (1227-1263). Michiie later installed Enni as the founding abbot (J. kaisan; C. KAISHAN) of his powerful monastery of Tofukuji. Enni also served as abbot of the Zen monastery of KENNINJI in Kyoto. In 1311, Enni was named State Preceptor Shoichi. His teachings are recorded in the Shoichi Kokushi goroku and Shoichi kokushi kana hogo.

Ennin. (C. Yuanren 圓仁) (794-864). Japanese monk of the TENDAISHu (C. TIANTAI ZONG), who wrote a classic account of his ninth-century pilgrimage to China. A native of Tochigi prefecture, Ennin lost his father when young, and became a student of the eminent Japanese monk SAICHo at the monastery of ENRYAKUJI on HIEIZAN. Ennin was ordained on Mt. Hiei in 814 and received the full monastic precepts three years later at the precepts platform (kaidan) on the grounds of the monastery of ToDAIJI. In 838, Ennin traveled to China with his companions Engyo (799-852) and Jokyo (d. 866), arriving in Yangzhou (present-day Jiangsu province) at the mouth of the Yangzi River. The next year, he visited the monastery of Kaiyuansi, where he received the teachings and rituals of the various KONGoKAI (vajradhātu) deities from the monk Quanya (d.u.). Ennin also studied the Sanskrit SIDDHAM script while in China. When adverse winds kept him from returning to Japan, he remained behind at the monastery of Fahuayuan on Mt. Chi in Dengzhou (present-day Shandong province). From there, Ennin made a pilgrimage to WUTAISHAN and studied Tiantai doctrine and practice. In 840, Ennin arrived in the capital of Chang'an, where he studied the kongokai MAndALA under Yuanzheng (d.u.) of the monastery of Daxingshansi. The next year, Ennin also studied the teachings of the TAIZoKAI (garbhadhātu) and *SUSIDDHIKARASuTRA under Yizhen (d.u.) of the monastery of Qinglongsi. In 842, Ennin furthered his studies of the taizokai under Faquan (d.u.) at the monastery of Xuanfasi, siddham under Yuanjian (d.u.) of Da'anguosi, and siddham pronunciation under the Indian ĀCĀRYA Baoyue (d.u.). In 845, Ennin fled from the Huichang persecution of Buddhism (see HUICHANG FANAN) that then raged in Chang'an, and arrived back in Japan in 847. Ennin kept a detailed record of his sojourn in China in his famed diary, the NITTo GUHo JUNREI GYoKI (translated into English as A Pilgrimage to China in Search of the Law). In 854, Ennin was appointed the head (zasu) of Enryakuji and three years later was allowed to perform the RYoBU ABHIsEKA for Emperor Buntoku (r. 850-858) in the palace. Ennin promoted the Tendai/Tiantai teachings of the four kinds of SAMĀDHI (sizhong sanmei), which he had brought back to Japan from China. He also made an effort to continue his teacher Saicho's attempt to implement the use of the bodhisattva precepts (see FANWANG JING) in Japan.

En no Ozunu. (役小角) (b. 634). Also known as En no Gyoja (lit. "En the Ascetic"), a semi-legendary figure associated with SHUGENDo (lit. the "Way of Cultivating Supernatural Power") who is known for his shamanic abilities and mountain austerities. Practitioners of Shugendo, Japan's tradition of mountain asceticism, regard him as their founder and view him as the archetypal ascetic. The earliest accounts of En no Ozunu appear in the Shoku Nihongi (797) and the Nihon Ryoiki (810-824). He subsequently became the subject of numerous medieval texts, although many of the details of his life are sketchy. Allegedly born in Chihara in present-day Nara prefecture, he spent three decades of practice in KATSURAGISAN, where legend holds that he worked to convert malicious spirits. In 699, he was exiled to Izu (in present-day Shizuoka prefecture) by Emperor Monmu because of accusations made by his disciple, Karakuni no Muraji Hirotari that he was practicing sorcery. Shugendo considers En no Ozunu to be a manifestation of Hoki Bosatsu (DHARMODGATA), whose sphere of practice in the Katsuragi mountains includes KONGoSAN (see also KŬMGANGSAN), the traditional residence of this BODHISATTVA. In 1799, in conjunction with the alleged eleven hundredth anniversary of En no Ozunu's death, Emperor Kokaku bestowed on him the title Jinben Daibosatsu (Great Bodhisattva Mysterious Change).

Enpo dentoroku. (延寶傳燈). In Japanese, "The Enpo Reign-Era Transmission of the Lamplight Record"; a late Japanese genealogical history of the ZEN school, written by the RINZAISHu monk Mangen Shiban (1626-1710) and completed in 1678 and published in 1706, in a total of 41 rolls. Like the earlier Chinese lamplight record JINGDE CHUANDENG LU, which was named after the Chinese reign-era during which the text was compiled, Mangen used the Japanese reign-era Enpo to designate his collection. The text includes the biographies of over one thousand Zen clerics and lay practitioners in the major Zen lineages of the Japanese Rinzaishu and SoToSHu, with excerpts from their sermons and verses. Because of its vast scope, the collection offers a comprehensive overview of the history of the Japanese Zen tradition up to Mangen's time. In his preface, Shiban states that his source materials were these masters' discourse records (J. goroku; C. YULU), biographies, and stele and pagoda inscriptions, which he had collected for over thirty years since his youth. Mangen subsequently collected the biographies of 1,662 Buddhist monks from a range of Japanese sects and compiled them into the HONCHo KoSoDEN, completed in 1702 in a total of 75 rolls.

Enryakuji. (延暦寺). An important monastery located on HIEIZAN (Mt. Hiei), near Kyoto, Japan, which has served as the headquarters (honzan) of the TENDAISHu (C. TIANTAI ZONG) since its foundation. Enryakuji, or Hieizanji, started from humble beginnings in 785, when the Japanese monk SAICHo built a straw hut on Mt. Hiei. Three years later he built Ichijo shikan'in, the famous main hall that later was named Konpon chudo and is currently designated a national treasure (kokuho). In 806, with Emperor Kanmu's (r. 781-806) support, Saicho's residence was firmly established as a powerful monastery, whose function was to protect the new capital Heijokyo (present-day Kyoto) from the demons that threatened the capital from the northeast. In 822, the year of Saicho's death, the emperor granted permission to construct a MAHĀYĀNA precepts platform (daijo kaidan) at the site, and a year later the monastery was renamed Enryakuji. In 824, the monk GISHIN was appointed the first head (zasu) of Enryakuji and the Tendai school. In 828, the Mahāyāna precepts platform was constructed on Mt. Hiei, which gave the Tendai monks freedom from the monopoly over ordination that the powerful monasteries in Nara had wielded up to that time. In 834, the Shakado was constructed in the Saito (West Hall) subcomplex. In 848, ENNIN established the Shuryogon'in complex at YOKAWA and in 858 the monk ENCHIN established the subtemple Onjoji (see MIIDERA) as his separate residence. A schism between the lineages of Enchin and Ennin over the issue of succession in 993 led to the split between Ennin's Sanmon branch of Mt. Hiei and Enchin's Jimon branch of Onjoji. This schism grew into a violent battle that involved the recruiting of so-called warrior monks (SoHEI). In 1571, Oda Nobunaga (1534-1582) burned a large number of monasteries on Mt. Hiei to the ground, including Enryakuji. Enryakuji now largely consists of three independent subcomplexes known as the Todo (East Pagoda), Saito (West Pagoda), and Yokawa.

er mi. (J. nimitsu; K. i mil 二密). In Chinese, "two aspects of esoteric Buddhism." "Esoteric as to principle" (li mi) refers to the doctrines and conceptual understanding of esoteric Buddhism. "Esoteric as to practices" (shi mi) refers to the physical enactment of the "esoteric principle," either in tantric rituals and practices or in the Buddha's unfathomable activities. The Japanese TAIMITSU sect of esoteric Buddhism (as advocated by Japanese TENDAISHu) regards the SADDHARMAPUndARĪKASuTRA and MAHĀPARINIRVĀnASuTRA as representative of esoteric as to principle, whereas the sutras promoted by SHINGONSHu are esoteric with regard to both principle and practices.

Erru sixing lun. (J. Ninyu shigyoron; K. Iip sahaeng non 二入四行論). In Chinese, "Treatise on the Two Accesses and Four Practices," attributed to the legendary Indian monk BODHIDHARMA, putative founder of the CHAN ZONG; regardless of the authenticity of this ascription, the text is legitimately regarded as the earliest text of the Chan school. The treatise provides an outline of "two accesses" (ER RU): the access of principle (liru) a more static approach to practice, which sought an intuitive insight into the DHARMA and a recognition of the fact that each and every person was innately endowed with the capacity for enlightenment. This was complemented by the access of practice (xingru), which was subdivided into four progressive practices: retribution of enmity, acquiescing to conditions, seeking nothing, and practicing in accord with the dharma. The treatise underscores the inherent purity of the practitioner, which it glosses as the dharma or principle, and betrays little evidence of features that come to characterize the later Chan tradition, such as the debate over sudden or gradual enlightenment, the rejection of traditional meditative techniques, etc. Numerous copies of this treatise were found in DUNHUANG, and citations of this text are found in the XU GAOSENG ZHUAN, LENGQIE SHIZI JI, and JINGDE CHUANDENG LU. The text was published in Korea as part of the SoNMUN CH'WARYO and in Japan as the SHoSHITSU ROKUMONSHu. A preface to this relatively short treatise was prepared by the monk Tanlin (fl. 506-574) and some editions of the treatise also contain two letters attributed to Bodhidharma's disciple HUIKE.

Even though the Taisho is often considered to be the definitive East Asian canon, it does not offer truly critical editions of its texts. The second Koryo canon's reputation for accuracy was so strong that the Japanese editors adopted it wholesale as the textus receptus for the modern Taisho edition of the canon, i.e., where there was a Koryo edition available for a text, the Taisho editors simply copied it verbatim, listing in footnotes alternate readings found in other canons, but not attempting to evaluate the accuracy of those readings or to establish a critical edition. Hence, to a large extent, the Taisho edition of the dazangjing is a modern typeset edition of the xylographical Koryo canon, with an updated arrangement of its contents based on modern historiographical criteria.

Fafang. (法舫) (1904-1951). In Chinese, "Skiff of Dharma"; distinguished Chinese Buddhist scholar and activist who initiated some of the earliest ecumenical dialogues between Chinese MAHĀYĀNA and Sri Lankan THERAVĀDA Buddhists. Ordained at the age of eighteen, Fafang was one of the first students to study in the Chinese Buddhist Academy that TAIXU founded in Wuchang (Wuchang Foxue Yuan). He eventually taught at the academy, as well as at other leading Chinese Buddhist institutions of his time, contributing significantly to Taixu's attempts to found international Buddhist research centers and libraries. He also was longtime chief editor of the influential and long-running Buddhist periodical Haichao yin ("Sound of the Tide"). In 1946, Fafang traveled to Sri Lanka after becoming proficient in Sanskrit, Pāli, Japanese, and English and studied Theravāda Buddhism with Kirwatatuduwe Prasekene. Among his later accomplishments, Fafang taught at the University of Sri Lanka, served as one of the chief editors for the compilation of Taixu's collected works, founded one of the first Pāli learning centers in China, and created a student exchange program for Chinese and Sri Lankan monks.

Fahua zhuan[ji]. (J. Hokke den[ki]; K. Pophwa chon['gi] 法華傳[]). In Chinese, "Compendium of the 'Lotus Sutra,'" also known as the Hongzan fahua zhuan[ji], was composed by Huixiang during the Tang dynasty. This work included much information regarding the translation, circulation, commentaries, epigraphy, illustrations, magical lore, and other aspects of the SADDHARMAPUndARĪKASuTRA. Several other comparable compendia devoted exclusively to the Saddharmapundarīkasutra are still extant (by authors from China, Korea, and Japan), testifying to the scripture's popularity throughout East Asia.

fanan. (J. honan; K. pomnan 法難). In Chinese, "calamities that befall the dharma," referring to political persecutions of Buddhism, or other forms of systematic harassment of the religion and its adherents. Examples of such persecutions abound throughout Buddhist history. In India, e.g., there were Indian rulers who were hostile to Buddhism, such as King Pusyamitra (c. end of the second century BCE) and those of the Sena dynasty (c. eleventh to twelfth centuries), as well as Muslim generals and rulers who sacked Buddhist centers and forced the conversion of the local populace. In East Asia, China saw the systematic persecution by four emperors with Daoist affinities, as well as the infamous Huichang persecution (HUICHANG FANAN). More recent periods saw Japan's suppression of Buddhism during the Meiji period (beginning in 1868; cf. SHINBUTSU BUNRI) and the Korean Choson dynasty's five centuries of persecution of Buddhism, which extended into the late nineteenth century. Related Chinese terms are feifo ("abolition of Buddhism"), miefo ("annihilation of Buddhism"), pofo ("destruction of Buddhism"), huifa ("damage to Buddhism"), and mie-Shi ("annihilation of [the teachings of] sĀKYAMUNI").

fanbai. (J. bonbai; K. pomp'ae 梵唄). In Chinese, lit., "the speech of BRAHMĀ," Buddhist ritual chanting performed in a distinctively clear, melodious, and resonate voice; "fan," lit. Brahmā, is generically used in China to refer to all things Indian, and "bai" is a transcription of the Sanskrit word bhāsā, or "speech," so fanbai means something like "Indian-style chanting." Although the historical origins of fanbai are uncertain, according to legend, it derives from the singing of the heavenly musicians (GANDHARVA) or from the chants of Gadgadasvara (Miaoyin), a bodhisattva appearing in the SADDHARMAPUndARĪKASuTRA who eulogized the virtues of sĀKYAMUNI Buddha. An account in the NANHAI JIGUI NEIFA CHUAN, a pilgrimage record written by the Chinese monk YIJING (635-713), who sojourned in India for twenty-five years, confirms that fanbai chanting was still popular on the Indian subcontinent during the seventh century. Fanbai was transmitted to China almost simultaneously with the introduction of Buddhism. The Chinese developed their own style of fanbai by at least the third century CE: Cao Zhi (192-232) of the Wei dynasty is said to have created it inspired by a fish's movement, leading to the use of the term yushan (lit. "fish mountain") as an alternate name for fanbai. According to the Korean SAMGUK YUSA, the transmission of fanbai (K. pomp'ae) from China to Korea occurred perhaps as early as the first half of the seventh century; subsequently, the monk CHIN'GAM HYESO (774-850) is said to have introduced the Tang-Chinese style of fanbai to the Silla kingdom around 830. The NITTo KYuHo JUNREIGYoKI by ENNIN (794-864), a Japanese pilgrim monk who visited both Silla Korea and Tang China, reports that both Silla and Tang styles of pomp'ae were used in Korean Buddhist ceremonies. The Choson monk Taehwi (fl. c. 1748), in his Pomŭmjong po ("The Lineage of the Brahmā's Voice School"), traces his Korean lineage of pomp'ae monks back to the person of Chin'gam Hyeso. Fanbai was preserved orally in China and Korea, but was recorded in Japan using the Hakase neume style of notation. The fanbai chanting style involves special vocalization techniques with complex ornamentation that are thought to have been introduced from India, but uses lyrics that derive from Chinese verse; these lyrics are usually in non-rhyming patterns of five- or seven-character lines, making up four-line verses that praise the virtues of the Buddha. Vocables are sometimes employed in fanbai, unlike in sutra chanting. The different fanbai chants are traditionally performed solo or by a chorus, often in a call and response format. Only in Korea has fanbai branched into two distinct types: hossori pomp'ae and chissori pomp'ae. Some pomp'ae texts can be performed only in one style, but others, such as porye and toryanggye, leave the choice to the performer. Hossori pomp'ae is performed in a melismatic style that is elegantly simple, in a vocal style somewhat similar to Western music. By contrast, chissori pomp'ae is solemn, highly sophisticated, and utilizes a tensed throat and falsetto for high notes. Although chissori pomp'ae is considered to be a more important vocal musical form, there are only twelve extant compositions in this style. Owing to how texts and melodic phrases are organized, even though it uses a shorter text, chissori pomp'ae takes two or three times longer to complete than hossori. Of the two, only hossori can be accompanied by musicians or sung to accompany dance. Korean pomp'ae is also performed during Buddhist ceremonies such as YoNGSANJAE.

fangsheng. (T. srog blu/tshe thar; J. hojo; K. pangsaeng 放生). In Chinese, "releasing living creatures," referring to the practice of buying captured animals, such as fish, turtles, or birds, and then setting them free; the focus of a ritual popular in East Asian Buddhism, the "ceremony of releasing living creatures" (FANGSHENG HUI). The Buddhist tradition asserts that merit (PUnYA) is produced by both actively pursuing wholesome actions (KUsALA-KARMAPATHA) as well as refraining from unwholesome actions (AKUsALA-KARMAPATHA); fangsheng is regarded as an enhancement of both types of action, by furthering the first lay precept (sĪLA) that forbids the unsalutary action of killing, as well as the MAHĀYĀNA precept that encourages the salutary act of vegetarianism. ¶ The two representative scriptures on fangsheng are the FANWANG JING ("Book of Brahmā's Net") and the SUVARnAPRABHĀSOTTAMASuTRA (C. Jinguangming jing; "Sutra of Golden Light"), the former providing the doctrinal basis for the practice of fangsheng, the latter a protypical example of a fangsheng hui. The Fanwang jing says that because all sentient beings in the six destinies (sAdGATI; see also GATI) have at some time or other during the vastness of SAMSĀRA been one's parents, a person should always strive to rescue creatures from people who would kill them in order to save them from their torment. The Suvarnaprabhāsottamasutra tells a story about Jalavāhana (sĀKYAMUNI Buddha in an earlier life), who saved ten thousand fish who were dying in a dried up pond by bringing water to refill it. He then recited for them the ten epithets of the buddha Ratnasikhin/Ratnabhava, since he had been told that any creatures who heard that Buddha's name at the time of their deaths would be reborn in the heavens. The fish were reborn as divinities in the TRĀYASTRIMsA heaven, who then rained jewels down on the earth.¶ In China, the Buddhist custom of vegetarianism had started to pervade the culture by the Qi (479-501) and Liang (502-556) dynasties, a custom that encouraged the freeing of animals. In 619, an imperial decree prohibited fishing, hunting, and the slaughter of animals during the first, fifth, and ninth months of the year. A decree of 759 established eighty-one ponds for the release and protection of fish. Fangsheng appears to have been practiced not only by individual laypeople and monks. There is a record of the Liang dynasty monk Huiji (456-515) who practiced mendicancy so he could buy and release captured animals. TIANTAI ZHIYI (538-597), the founder of the TIANTAI ZONG, is known to have performed a formal ceremony for releasing animals in 575. Zhiyi lamented the fact that local folk made their living by catching fish, so he built a "pond where creatures could be released" (fangsheng chi) and preached to the freed fish the SADDHARMAPUndARĪKASuTRA and the Suvarnaprabhāsottamasutra. Zhiyi thus established the Suvarnaprabhāsottamasutra as the scriptural authority for fangsheng. Following Zhiyi, the fangsheng ceremony subsequently became one of the important rituals used within the Tiantai school. Ciyun Zunshi (964-1032) and SIMING ZHILI (960-1028), both Tiantai monks during the Song dynasty, were ardent advocates of fangsheng, who established ponds for releasing creatures and performed the ceremony of releasing creatures, especially in conjunction with celebrations of the Buddha's birthday. In the CHAN school, YONGMING YANSHOU (904-975) and YUNQI ZHUHONG (1535-1615) were among the most enthusiastic proponents of fangsheng. Zhuhong wrote works regarding the practice of vegetarianism, including the Shirou ("On Meat-Eating") and the Shasheng feirensuowei ("Killing Is Not What Humans Are Supposed To Do"), and also composed tracts on the ritual practice of fangsheng, such as the Fangsheng yi ("Rite for Releasing Living Creatures") and the Jiesha fangsheng wen ("Text on Prohibiting Killing and Releasing Living Creatures"). His Fangsheng yi is still considered today one of the standard sources for the Fangsheng ritual. Eventually, almost every large monastery in China had a pool for releasing fish and pens for the care of livestock that had been rescued from the butcher. Because these animals had been given Buddhist precepts, they were encouraged to observe them, with males and females segregated and carnivorous fish kept separately. Birds, turtles, and fish were more popular for release than domesticated animals because they required no further assistance. The pious who delivered cows and pigs to the monastery, however, were required to contribute toward their sustenance. ¶ The practice was popular in other Buddhist countries. In medieval Japan the imperial government would order the capture of three times the number of fish needed to be released at a ceremony in order that the requisite number-often from one to three thousand-would still be alive by the time the ceremony took place. In such cases, the practice of releasing animals resulted in the unfortunate death of many before they could be liberated. Among Tibetan Buddhists, the killing of animals is normatively deplored, and protecting the life of even the tiniest insect (srog skyob) is a common practice; in the LHA SA region, a small Muslim community traditionally performed the task of killing and butchering animals; farmers and nomads butcher some of their animals each year. Vegetarianism (sha med) is admired, but not widespread in Tibet, except during the first two weeks of the fourth Tibetan month SA GA ZLA BA when, it is believed, the results of wholesome actions increase one hundred thousand times. Buying an animal destined for slaughter to protect one's own life, or more commonly to protect the life of an important religious figure, is also common; that practice is known as tshe thar, lit., "liberating life" in Tibetan.

Fanwang jing. (J. Bonmokyo; K. Pommang kyong 梵網經). In Chinese, "Brahmā's Net Sutra," the scripture is often cited by its reconstructed, but unattested, Sanskrit title, the *Brahmajālasutra. This scripture is reputed to have been translated by KUMĀRAJĪVA in 406, but it is most likely an indigenous Chinese scripture (see APOCRYPHA) composed during the middle of the fifth century. The Fanwang jing, in its current recension in two rolls, purports to be the tenth chapter of a much longer, 120-roll scripture titled the Bodhisattvasīlasutra, which is otherwise unknown. The first roll provides a description of the buddha VAIROCANA and the ten different stages of the BODHISATTVA path. Because subsequent Chinese indigenous scriptures that were closely related to the Fanwang jing, such as the PUSA YINLUO PENYE JING, provided more systematic presentations of these soteriological models, this first roll was not widely studied and was typically omitted in commentaries on the scripture. Far more important to the tradition is the second roll, which is primarily concerned with the "bodhisattva precepts" (BODHISATTVAsĪLA); this roll has often circulated independently as PUSAJIE JING (*Bodhisattvasīlasutra; "The Book of the Bodhisattva Precepts"). This roll provides a list of ten major and forty-eight minor MAHĀYĀNA precepts that come to be known as the "Fanwang Precepts," which became a popular alternative to the 250 monastic precepts of the DHARMAGUPTAKA VINAYA (also known as the SIFEN LÜ). Unlike the majority of rules found in other non-Mahāyāna vinaya codes, the bodhisattva precepts are directed not only at ordained monks and nuns, but also may be taken by laymen and laywomen. The Fanwang jing correlates the precepts with Confucian virtues such as filial piety and obedience, as well as with one's buddha-nature (FOXING). Numerous commentaries on this text were composed, and those written by FAZANG, Mingkuang (fl. 800 CE), and the Korean monk T'AEHYoN (d.u.) were most influential. As the primary scriptural source in East Asia for the bodhisattva precepts, the Fanwang jing was tremendously influential in subsequent developments in Buddhist morality and institutions throughout the region. In Japan, for example, the TENDAISHu monk SAICHo (767-822) disparaged the PRĀTIMOKsA precepts of the traditional vinaya as being the precepts of HĪNAYĀNA adherents, and rejected them in favor of having all monastics take instead the MAHĀYĀNA precepts of the Fanwang jing. In Korea, all monastics and laypeople accept the bodhisattva precepts deriving from the Fanwang jing, but for monks and nuns these are still seen as complementary to their main monastic vows.

Faxiang zong. (J. Hossoshu; K. Popsang chong 法相宗). In Chinese, "Dharma Characteristics School," the third and most important of three strands of YOGĀCĀRA-oriented MAHĀYĀNA Buddhism to emerge in China, along with the DI LUN ZONG and SHE LUN ZONG. The name Faxiang (originally coined by its opponents and having pejorative connotations) comes from its detailed analysis of factors (DHARMA) on the basis of the Yogācāra doctrine that all phenomena are transformations of consciousness, or "mere-representation" (VIJNAPTIMĀTRATĀ). The school's own preferred name for itself was the WEISHI ZONG (Consciousness/Representation-Only School). Interest in the theories of the SHIDIJING LUN (viz., Di lun) and the MAHĀLĀNASAMGRAHA (viz., She lun) largely waned as new YOGĀLĀRA texts from India were introduced to China by the pilgrim and translator XUANZANG (600/602-664) and the work of HUAYAN scholars such as FAZANG (643-712) on the AVATAMSAKASuTRA (within which the Dasabhumikasutra is incorporated) began to gain prominence. One of the reasons motivating Xuanzang's pilgrimage to India, in fact, was to procure definitive Indian materials that would help to resolve the discrepancies in interpretation of Yogācāra found in these different traditions. Because of the imperial patronage he received upon his return, Xuanzang became one of the most prominent monks in Chinese Buddhist history and attracted students from all over East Asia. The Faxiang school was established mainly on the basis of the CHENG WEISHI LUN (*VijNaptimātratāsiddhi; "The Treatise on the Establishment of Consciousness-Only"), a text edited and translated into Chinese by Xuanzang, based on material that he brought back with him from India. Xuanzang studied under sĪLABHADRA (529-645), a principal disciple of DHARMAPĀLA (530-561), during his stay in India, and brought Dharmapāla's scholastic lineage back with him to China. Xuanzang translated portions of Dharmapāla's *VijNaptimātratāsiddhi, an extended commentary on VASUBANDHU's TRIMsILĀ ("Thirty Verses on Consciousness-Only"). Dharmapāla's original exegesis cited the different interpretations of Vasubandhu's treatise offered by himself and nine other major scholiasts within the Yogācāra tradition; Xuanzang, however, created a précis of the text and translated only the "orthodox" interpretation of Dharmapāla. Xuanzang's disciple KUIJI (632-682) further systematized Xuanzang's materials by compiling the CHENG WEISHI LUN SHUJI ("Commentarial Notes on the *VijNaptimātratāsiddhi") and the Cheng weishi lun shuyao ("Essentials of the *VijNaptimātratāsiddhi"); for his efforts to build the school, Kuiji is traditionally regarded as the first Faxiang patriarch. The Faxiang school further developed under Huizhao (650-714), its second patriarch, and Zhizhou (668-723), its third patriarch, but thereafter declined in China. ¶ The teachings of the Faxiang school were transmitted to Korea (where it is called the Popsang chong) and were classified as one of the five major doctrinal traditions (see KYO) of the Unified Silla (668-935) and Koryo (935-1392) dynasties. The Korean expatriate monk WoNCH'ŬK (613-696) was one of the two major disciples of Xuanzang, along with Kuiji, and there are reports of intense controversies between Kuiji's Ci'en scholastic line (CI'EN XUEPAI) and Wonch'uk's Ximing scholastic line (XIMING XUEPAI) due to their differing interpretations of Yogācāra doctrine. Wonch'ŭk's commentary to the SAMDHINIRMOCANASuTRA, the Jieshenmi jing shu (K. Haesimmil kyong so), was transmitted to the DUNHUANG region and translated into Tibetan by CHOS GRUB (C. Facheng, c. 755-849) at the behest of the Tibetan king RAL PA CAN (806-838), probably sometime between 815 and 824. Wonch'ŭk's exegesis of the scripture proved to be extremely influential in the writings of TSONG KHA PA (1357-1419), and especially on his LEGS BSHAD SNYING PO, where Wonch'ŭk's work is called the "Great Chinese Commentary." ¶ The Japanese Hossoshu developed during the Nara period (710-784) after being transmitted from China and Korea, but declined during the Heian (794-1185) due to persistent attacks from the larger TENDAI (C. TIANTAI) and SHINGON (C. Zhenyan) schools. Although the Hossoshu survived, it did not have the wide influence over the Japanese tradition as did its major rivals. ¶ Faxiang is known for its comprehensive list of one hundred DHARMAs, or "factors" (BAIFA), in which all dharmas-whether "compounded" or "uncompounded," mundane or supramundane-are subsumed; this list accounts in large measure for its designation as the "dharma characteristics" school. These factors are classified into five major categories:

Fazang. (J. Hozo; K. Popchang 法藏) (643-712). Tang-dynasty Chinese monk and putative third patriarch of the HUAYAN ZONG, also known as Xianshou, Dharma Master Guoyi (Nation's Best), Great Master Xiangxiang (Fragrant Elephant), and state preceptor (GUOSHI) Kang Zang. Fazang was the third-generation descendent of immigrants to China from the kingdom of SOGDIANA in Central Asia (the Greek Transoxiana) and thus used as his secular surname the ethnicon KANG. At a young age, Fazang became a student of the Chinese monk ZHIYAN, and studied the AVATAMSAKASuTRA. Fazang was also fluent in several Central Asian languages, and assisted the monks sIKsĀNANDA and YIJING in translating new recensions of the AvataMsakasutra (699) and the LAnKĀVATĀRASuTRA (704). Empress WU ZETIAN often requested Fazang to lecture on the AvataMsakasutra and its teachings on PRATĪTYASAMUTPĀDA. Fazang devoted the rest of his career to the study of the AvataMsakasutra and composing commentaries on the Lankāvatārasutra, FANWANG JING, DASHENG QIXIN LUN, and other texts. Many of Fazang's compositions sought to systematize his teacher Zhiyan's vision of the AvataMsakasutra in terms drawn from indigenous Chinese Buddhist materials, such as the Dasheng qixin lun. In so doing, Fazang developed much of the specific doctrinal terminology and worldview that comes to be emblematic of the Huayan zong, making him the de facto founder of this indigenous school of Chinese Buddhist philosophy. Among Fazang's many works, his HUAYAN JING TANXUAN JI, HUAYAN WUJIAO ZHANG, and his commentary to the Dasheng qixin lun shu ("Awakening of Faith According to the Mahāyāna") are most famous. Fazang passed away while residing at the monastery of Da Qianfusi. Fazang remained close throughout his life to his Korean colleague ŬISANG, the founder of the Korean Hwaom school, with whom he studied together under Zhiyan, and some of his correspondence with Ŭisang survives. SIMSANG (J. Shinjo) (d. c. 744), another Korean who is claimed to have been a direct disciple of Fazang, was the first transmitter of the Huayan teachings in Japan, and Simsang's own disciple RYoBEN [alt. Roben] (689-773) is considered the founder of the Japanese Kegon school. For discussion of Fazang's philosophical views, see also HUAYAN ZONG; INDRA'S NET; SI FAJIE.

Fazhao. (J. Hosho; K. Popcho 法照) (d.u.). Tang-dynasty Chinese monk, now revered by followers of the Japanese JoDOSHu and JoDO SHINSHu as the fifth patriarch of the PURE LAND (JINGTU ZONG) tradition in China. Fazhao resided at LUSHAN early in his career, where he devoted himself to recitation of the name of the buddha AMITĀBHA (see NIANFO); there, Fazhao had a vision of AMITĀBHA, who personally taught him about the pure land. Fazhao subsequently traveled to the Chinese capital of Chang'an, where he developed the method of WUHUI NIANFO, or "five-tempo intonation of [the name of] the Buddha." When he demonstrated this practice in 767 at the monastery of Yunfengsi, the practice is said to have resulted in a series of miracles, such as the appearance of Amitābha amid the clouds, which in turn purportedly led Emperor Daizong (762-779) to invite Fazhao to the imperial palace. In addition to demonstrating the value of buddha-recitation practice, Fazhao also sought to explain pure land teachings in terms drawn from TIANTAI doctrine, bringing pure land beliefs into the mainstream of contemporary Buddhist intellectual discourse. Because of his success in propagating pure land teachings, his peers called Fazhao the "latter-day SHANDAO." Fazhao later moved to the monastery of Zhulinsi on WUTAISHAN and acquired the cognomen Wuhui fashi (Dharma Master Five-Tempo).

fazhu. (J. hoshu/hosshu; K. popchu 法主). In Chinese, "Lord of the DHARMA," a reverential epithet for the Buddha, e.g., "The World Honored One is the source of the dharma; the World Honored One is the lord of the dharma." In addition, the term fazhu is used to refer to the chief officiant of a religious ritual or ceremony, and with reference to a teacher who give dharma lectures. In China during the Southern and Northern Dynasties (Nanbei chao) period (c. 420-589), fazhu was the title of a minor SAMGHA official who oversaw a monastery's internal affairs. In modern Japan, the term is also used as a title for leaders of different Buddhist sects (when it is then pronounced as hosshu or hossu).

Fazun. (法尊) (T. Blo bzang chos 'phags) (1902-1980). Twentieth-century Chinese translator of Buddhist scriptures and scholar of Tibetan religious and political history. In 1920, Fazun was ordained as a novice on WUTAISHAN. He became acquainted with Dayong (1893-1929), a student of TAIXU's who introduced him to the techniques of Buddhist TANTRA, at the time a popular strand of Buddhism in China in its Japanese (MIKKYo) and Tibetan forms. Fully ordained in Beijing in 1922, Fazun trained under Taixu's patronage in the tenets of the PURE LAND and TIANTAI schools at the Wuchang Institute for Buddhist Studies. During the same years, Taixu urged Dayong to train in Japanese mikkyo on KoYASAN. Taixu's aim was to verify and rectify the opinions about Buddhist tantra that circulated in China, where this form of Indian Buddhism had flourished at the Tang court. Upon his return, Dayong conferred on Fazun several ABHIsEKAs of the lower tantric cycles that he had brought from Japan. He also instructed Fazun in the Mizong gangyao ("Essentials of Tantra"), a primer for students of Buddhist tantra by the Japanese SHINGONSHu scholar Gonda Raifu (1846-1934) that Wang Hongyuan (1876-1937), a Chinese student of Gonda's, had translated in 1918. After an introduction to the Tibetan tantric traditions by Bai Puren (1870-1927), a Mongolian lama stationed at Beijing's Yonghe Gong, Dayong became gradually dissatisfied with Japanese mikkyo. With Taixu's endorsement, he resolved to study Buddhist tantra in its Tibetan form. In 1924, Fazun joined Dayong's Group for Learning the Dharma in Tibet (Liu Zang Xuefa Tuan), a team of some thirty Chinese monks who were studying the basics of the Tibetan language in Beijing. From 1925 to 1929, Fazun carried on his language learning in eastern Tibet and began his training in the classics of the DGE LUGS monastic curriculum, which in the ensuing years would become his main focus of translation. After Dayong's passing in 1929, Fazun followed his Tibetan teacher, DGE BSHES A mdo, to central Tibet. He stayed at 'BRAS SPUNGS monastery from 1930 to 1933. In 1934, Taixu asked Fazun to take on the position of director at the newly established Sino-Tibetan Institute (Hanzang Jiaoli Yuan) near Chongqing. The thirteenth DALAI LAMA also encouraged Fazun to spread TSONG KHA PA's synthesis of the Buddhist teachings in China. Hence from 1935, under the Japanese occupation and during the Chinese civil war, Fazun served as an educator of young monks in Tibetan Buddhism and as a translator of Tibetan scriptures at the Sino-Tibetan Institute. These years of prolific translation work established Fazun as the foremost translator of Buddhism from Tibetan sources in the history of Chinese Buddhism. Among his translations are Tsong kha pa's LAM RIM CHEN MO (Putidao cidi guanglun), LEGS BSHAD SNYING PO (Bian liaoyi buliaoyi lun), SNGAGS RIM CHEN MO (Mizong daocidi lun); MAITREYA's ABHISAMAYĀLAMKĀRA (Xianguan zhuangyan lun); CANDRAKĪRTI's MADHYAMAKĀVATĀRA (Ru zhonglun); and ĀRYADEVA's CATUḤsATAKA (Sibailun song). Fazun also translated into Tibetan the ABHIDHARMAMAHĀVIBLĀsA, extant in the two hundred rolls of XUANZANG's Chinese rendering (Da piposha lun), by the title Bye brag bshad mdzod chen mo. In 1950, after the Communist authorities discontinued the activities of the Institute, Fazun moved to Beijing. The Committee for Minority Affairs appointed him as a translator of communist propaganda materials, including Chairman Mao's Xin minzhu zhuyi("New Democracy") and Lun renmin minzhu zhuanzheng ("On the People's Democratic Dictatorship"), for the education of the new generation of cadres in occupied Tibet. In 1966, as the Cultural Revolution set in, he was charged with expressing anti-Communist sentiments during the 1930s. He was confined in a labor camp until his release in 1972. During the 1970s Fazun resumed his translation activity from Tibetan with DHARMAKĪRTI's PRALĀnAVĀRTTIKA (Shiliang lun), DIGNĀGA's PRALĀnASAMUCCAYA (Jiliang lun), and ATIsA DĪPAMKARAsRĪJNĀNA's BODHIPATHAPRADĪPA (Putidao deng lun). Fazun suffered a fatal heart attack in 1980. Because of his unsurpassed knowledge of Tibetan language, religion, and history, and his writing style inspired by KUMĀRAJĪVA's and Xuanzang's Buddhist Chinese, Fazun is often referred to as "the Xuanzang of modern times."

Fenollosa, Ernest Francisco (Kano Yeitan). (1853-1908). An American proponent of Japanese Buddhism and Japanese art. Born in Salem, Massachusetts, to a mother from Salem and a Spanish father, he was part of Boston's East Asian renaissance during the 1890s and one of the first students of the incipient discipline of art history. He studied philosophy at Harvard and attended the School of the Museum of Fine Arts, Boston. At the age of twenty-five, Fenollosa went to teach at the Imperial University in Japan, where his students introduced him to Buddhism. His interest in the religion grew through his visits to temples near Nara and Kyoto. Fenollosa also became interested in traditional Japanese art and met the aristocratic families who had been court painters during the Tokugawa shogunate. By 1882, Fenollosa was considered enough of an expert to lecture at the Ryuchikai Club and, in 1884, he was named an imperial commissioner of fine arts. Sakurai Keitaku Ajari, the head of the Hoyugin Temple at MIIDERA, became Fenollosa's teacher of Buddhism. Fenollosa received the precepts of TENDAI Buddhism in 1885, making him one of the first Americans to practice MAHĀLĀNA Buddhism. During his time in Japan, he was adopted into the Kano family and received the name Kano Yeitan. He was also presented with the "Order of the Sacred Mirror" by the Meiji emperor. After returning to the United States in 1890, Fenollosa lectured and wrote about Buddhism, became the curator of Far Eastern Art at the Boston Museum of Fine Arts, and in 1893 published a poem called East and West. In 1895, he married his second wife, Mary McNeil Scott, and they returned together to Japan, where Fenollosa taught English at Tokyo Higher Normal School. He and Mary remained in Japan until 1900. Epochs of Chinese and Japanese Art, his magnum opus, was published posthumously, with help from Ezra Pound.

fifth generation language ::: (language, artificial intelligence) A myth the Japanese spent a lot of money on. In about 1982, MITI decided it would spend ten years and a lot of crisis. The project spent its money and its ten years and in 1992 closed down with a wimper. (1996-11-06)

fifth generation language "language, artificial intelligence" A myth the Japanese spent a lot of money on. In about 1982, {MITI} decided it would spend ten years and a lot of money applying {artificial intelligence} to programming, thus solving the {software crisis}. The project spent its money and its ten years and in 1992 closed down with a wimper. (1996-11-06)

Fourteen A septenate in which each member is dual. In the Hindu Laws of Manu, fourteen manus are enumerated; and in theosophy a root-manu and a seed-manu are given for each round. In a Hindu allegory, there arise from the churning of the ocean fourteen “precious things,” which in a corresponding Japanese system are enumerated as seven. See also KURMA-AVATARA

Fudochi shinmyoroku. (不動智神妙録). In Japanese, "Record of the Mental Sublimity of Immovable Wisdom," a treatise on ZEN and sword fighting composed by the Japanese RINZAISHu monk TAKUAN SoHo (1573-1645). In the first half of the seventeenth century, Takuan found himself in the middle of a political battle known as the "purple robe incident" (shi'e jiken), which, in 1629, ultimately led to his exile to Kaminoyama in Uzen (present-day Yamagata Prefecture). There, he composed this treatise on the proper use of the mind in Zen and sword fighting for the samurai sword master Yagyu Muneori (1571-1646), the personal instructor to the shogun. Takuan first describes the afflictions that rise from ignorance (AVIDLĀ) as hindrances to proper sword fighting. Then he explains the "immovable wisdom" as the unclinging, unstopping mind. Takuan likens this unmoving state to the concept of "no-mind" (J. mushin; C. WUXIN) in the "Platform Sutra" (LIUZU TANJING), wherein one's movements are not calculated, but instinctual; thus, there should be no gap between mind and sword. The rest of the treatise expounds upon the proper means of attaining this state of no-mind.

Fujitsu ::: (company) A Japanese elecronics corporation. Fujitsu owns ICL, Amdahl Corporation, and DMR.Home .(2000-04-03)

Fujitsu "company" A Japanese elecronics corporation. Fujitsu owns {ICL}, {Amdahl Corporation}, and {DMR}. Home {USA (http://fujitsu.com/)}, {Japan (http://fujitsu.co.jp/index-e.html)}. (2000-04-03)

Fukan zazengi. (普勸坐禪儀). In Japanese, "General Advice on the Principles of Seated Meditation," an important meditation manual composed by the eminent Japanese ZEN master DoGEN KIGEN. Although this treatise is traditionally dated to 1227, recent discoveries of a hitherto unknown copy of the Fukan zazengi suggest the date of 1233. The Fukan zazengi is a relatively short treatise on seated meditation (ZAZEN), which is also embedded in Dogen's magnum opus, the SHoBoGENZo. The treatise underscores the need to practice seated meditation as a corrective against excessive indulgence in "words and letters," viz., scholastic interpretations of Buddhist doctrine (cf. BULI WENZI). The explanation of how to perform seated meditation starts with preparing a quiet spot for practice and following a proper diet. The correct posture for meditation is then described. The actual practice of seated meditation begins with the regulation of breathing, which is followed by an injunction to stay aware of all thoughts that arise in the mind. The treatise then briefly explains the psychosomatic effects of meditation and the proper way to rise from seated meditation. The importance of seated meditation is reiterated at the end. Dogen's manual is in large part a revision of the Chinese Chan master CHANGLU ZONGZE's influential primer of meditation, the ZUOCHAN YI.

Fukeshu. (普化宗). In Japanese, "Puhua Sect"; a secondary sect of the Japanese ZEN school, founded by SHINCHI KAKUSHIN (1207-1298). While Kakushin was in China studying under WUMEN HUIKAI (1183-1260), he is said to have met a layman, the otherwise-unknown Zhang Can (J. Cho San; d.u.), who claimed to be a sixteenth-generation successor of the little-known Tang-dynasty monk Puhua (J. Fuke; d.u.), supposedly an eccentric friend of LINJI YIXUAN and a successor of MAZU DAOYI. Four lay disciples of Zhang's accompanied Kakushin when he returned to Japan, helping Kakushin to establish the sect. There is no evidence of the existence of a Puhua school in China apart from Kakushin's account, however, and the school seems to be a purely Japanese creation. During the Tokugawa era (1603-1867), in particular, the school attracted itinerant lay Zen practitioners, known as "clerics of emptiness" (kamuso), who played the bamboo flute (shakuhachi) as a form of meditation and wore a distinctive bamboo hat that covered their entire face as they traveled on pilgrimage around the country. Because masterless samurai (ronin) and bandits began adopting Fuke garb as a convenient disguise during the commission of their crimes, the Meiji government proscribed the school in 1871 and it vanished from the scene.

Fumu enzhong jing. (J. Bumo onjugyo; K. Pumo ŭnjung kyong 父母恩重經). In Chinese, "The Scripture on the Profundity of Parental Kindness," an indigenous Buddhist scripture, composed in the seventh century that extols the virtues of filial piety (C. xiao). There are several different recensions of this sutra, including one discovered in the caves of DUNHUANG. The scripture denounces unfilial sons who, after their marriages, neglect and abuse their parents, and instead urges that they requite the kindness of their parents by making offerings at the ghost festival (C. YULANBEN; S. *ULLAMBANA) and by copying this scripture and reciting it out loud. This text seems to be related to other earlier Chinese APOCRYPHA, such as the Fumu enzhong nanbao jing ("The Scripture on the Difficulty of Requiting Parental Kindness") and the YULANPEN JING ("Ullambana Scripture"), and displays the possible influence of the indigenous Confucian tradition. The Fumu enzhong jing continues to be one of the most popular scriptures in East Asian Buddhism and is frequently cited in the Buddhist literature of China, Korea, and Japan.

furigana "human language, Japanese" (Or "rubi") Small {hiragana}, written above {kanji} (and these days sometimes above Latin characters) as a phonetic comment and reading aid. The singular and plural are both "furigana". (2000-12-30)

furigana ::: (human language, Japanese) (Or rubi) Small hiragana, written above kanji (and these days sometimes above Latin characters) as a phonetic comment and reading aid. The singular and plural are both furigana.(2000-12-30)

fusho Zen. (不生禪). In Japanese, "unborn Zen"; a form of ZEN meditation popularized by the RINZAISHu master BANKEI YoTAKU. The teaching of the "unborn" (fusho) functioned as the central theme of Bankei's vernacular sermons (kana hogo). According to Bankei, the unborn is none other than buddha-nature (FOXING), or buddha mind, itself. As such, he emphatically notes that there is little need actually to seek buddhahood, since everyone is already born with the innate, unborn buddha mind. Bankei's teaching of unborn Zen was harshly criticized by the fellow Rinzai Zen master HAKUIN EKAKU.

Ganjin. (C. Jianzhen 鑑眞) (688-763). Chinese VINAYA master and reputed founder of the RISSHu and the monastery of ToSHoDAIJI in Japan; also known as Todai Wajo. Ganjin was a native of Guangling, Yangzhou, in present-day Jiangsu province. He studied TIANTAI thought and practice and the vinaya under the vinaya master Dao'an (654-717). Having returned to Yangzhou from his studies in Chang'an and Luoyang, he led an illustrious career at the monastery of Damingsi as a famous lecturer on the vinaya of the NANSHAN LÜ ZONG, and is credited with the establishment of many monasteries. In 733, two monks from Nara, Eiei (d. 748) and Fusho (d.u.), arrived in China. While studying in Chang'an, they learned of Ganjin and headed for Damingsi in 742 to meet him. The next year, Ganjin made his first attempt to go to Japan. After four more failed attempts, Ganjin was finally able to arrive in Japan in 754. During his earlier attempts, Ganjin had lost his eyesight and Eiei had lost his life. Upon his arrival, he was warmly welcomed by retired Emperor Shomu (r. 724-749) and the Buddhist community in Japan. In the summer of 754, an ordination platform was prepared at the great Nara monastery of ToDAIJI, where Ganjin conferred the precepts on Emperor Shomu and others. A precepts hall was constructed the next year in 755. In 756, Ganjin and RYoBEN (689-773), the abbot of Todaiji, were appointed to senior ecclesiastical positions at court. A year after Empress Koken (r. 749-758) abdicated the throne in 758, a new monastery, named Toritsu Shodaiji (alt. Toshodaiji), was built and granted to Ganjin. In 763, as death neared, Ganjin had a statue of himself made and installed in his quarters at Toshodaiji, which remains to this day.

garanbo. (伽藍法). In Japanese, lit. "temple dharma," viz., "temple lineage." Garanbo refers to the practice of inheriting the lineage of a temple (i.e., the lineage of the temple's founder) regardless of the monastic lineage one might have inherited earlier from one's teacher. By the Edo period, most temples and monasteries belonging to the ZENSHu in Japan required monks to follow the garanbo system. Through the garanbo system, monasteries built by the founder of a lineage were able to secure financial and spiritual support from a network of temples belonging to that lineage.

GCOS "operating system" /jee'kohs/ An {operating system} developed by {General Electric} from 1962; originally called GECOS (the General Electric Comprehensive Operating System). The GECOS-II operating system was developed by {General Electric} for the 36-bit {GE-635} in 1962-1964. Contrary to rumour, GECOS was not cloned from {System/360} [{DOS/360}?] - the GE-635 architecture was very different from the {IBM 360} and GECOS was more ambitious than DOS/360. GE Information Service Divsion developed a large special multi-computer system that was not publicised because they did not wish {time sharing} customers to challenge their bills. Although GE ISD was marketing {DTSS} - the first commercial time sharing system - GE Computer Division had no license from Dartmouth and GE-ISD to market it to external customers, so they designed a time-sharing system to sell as a standard part of GECOS-III, which replaced GECOS-II in 1967. GECOS TSS was more general purpose than DTSS, it was more a programmer's tool (program editing, e-mail on a single system) than a BASIC TSS. The {GE-645}, a modified 635 built by the same people, was selected by {MIT} and {Bell} for the {Multics} project. Multics' infancy was as painful as any infancy. Bell pulled out in 1969 and later produced {Unix}. After the buy-out of GE's computer division by {Honeywell}, GECOS-III was renamed GCOS-3 (General Comprehensive Operating System). Other OS groups at Honeywell began referring to it as "God's Chosen Operating System", allegedly in reaction to the GCOS crowd's uninformed and snotty attitude about the superiority of their product. [Can anyone confirm this?] GCOS won and this led in the orphaning and eventual death of Honeywell {Multics}. Honeywell also decided to launch a new product line called Level64, and later DPS-7. It was decided to mainatin, at least temporarily, the 36-bit machine as top of the line, because GCOS-3 was so successfull in the 1970s. The plan in 1972-1973 was that GCOS-3 and Multics should converge. This plan was killed by Honeywell management in 1973 for lack of resources and the inability of Multics, lacking {databases} and {transaction processing}, to act as a business operating system without a substantial reinvestment. The name "GCOS" was extended to all Honeywell-marketed product lines and GCOS-64, a completely different 32-bit operating system, significanctly inspired by Multics, was designed in France and Boston. GCOS-62, another different 32-bit low-end DOS level was designed in Italy. GCOS-61 represented a new version of a small system made in France and the new {DPS-6} 16-bit {minicomputer} line got GCOS-6. When the intended merge between GCOS-3 and Multics failed, the Phoenix designers had in mind a big upgrade of the architecture to introduce {segmentation} and {capabilities}. GCOS-3 was renamed GCOS-8, well before it started to use the new features which were introduced in next generation hardware. The GCOS licenses were sold to the Japanese companies {NEC} and {Toshiba} who developed the Honeywell products, including GCOS, much further, surpassing the {IBM 3090} and {IBM 390}. When Honeywell decided in 1984 to get its top of the range machines from NEC, they considered running Multics on them but the Multics market was considered too small. Due to the difficulty of porting the ancient Multics code they considered modifying the NEC hardware to support the Multics compilers. GCOS3 featured a good {Codasyl} {database} called IDS (Integrated Data Store) that was the model for the more successful {IDMS}. Several versions of transaction processing were designed for GCOS-3 and GCOS-8. An early attempt at TP for GCOS-3, not taken up in Europe, assumed that, as in {Unix}, a new process should be started to handle each transaction. IBM customers required a more efficient model where multiplexed {threads} wait for messages and can share resources. Those features were implemented as subsystems. GCOS-3 soon acquired a proper {TP monitor} called Transaction Driven System (TDS). TDS was essentially a Honeywell development. It later evolved into TP8 on GCOS-8. TDS and its developments were commercially successful and predated IBM {CICS}, which had a very similar architecture. GCOS-6 and GCOS-4 (ex-GCOS-62) were superseded by {Motorola 68000}-based {minicomputers} running {Unix} and the product lines were discontinued. In the late 1980s Bull took over Honeywell and Bull's management chose Unix, probably with the intent to move out of hardware into {middleware}. Bull killed the Boston proposal to port Multics to a platform derived from DPS-6. Very few customers rushed to convert from GCOS to Unix and new machines (of CMOS technology) were still to be introduced in 1997 with GCOS-8. GCOS played a major role in keeping Honeywell a dismal also-ran in the {mainframe} market. Some early Unix systems at {Bell Labs} used GCOS machines for print spooling and various other services. The field added to "/etc/passwd" to carry GCOS ID information was called the "{GECOS field}" and survives today as the "pw_gecos" member used for the user's full name and other human-ID information. [{Jargon File}] (1998-04-23)

GCOS ::: (operating system) /jee'kohs/ An operating system developed by General Electric from 1962; originally called GECOS (the General Electric Comprehensive Operating System).The GECOS-II operating system was developed by General Electric for the 36-bit GE-635 in 1962-1964. Contrary to rumour, GECOS was not cloned from System/360 [DOS/360?] - the GE-635 architecture was very different from the IBM 360 and GECOS was more ambitious than DOS/360.GE Information Service Divsion developed a large special multi-computer system that was not publicised because they did not wish time sharing customers to GECOS TSS was more general purpose than DTSS, it was more a programmer's tool (program editing, e-mail on a single system) than a BASIC TSS.The GE-645, a modified 635 built by the same people, was selected by MIT and Bell for the Multics project. Multics' infancy was as painful as any infancy. Bell pulled out in 1969 and later produced Unix.After the buy-out of GE's computer division by Honeywell, GECOS-III was renamed GCOS-3 (General Comprehensive Operating System). Other OS groups at Honeywell their product. [Can anyone confirm this?] GCOS won and this led in the orphaning and eventual death of Honeywell Multics.Honeywell also decided to launch a new product line called Level64, and later DPS-7. It was decided to mainatin, at least temporarily, the 36-bit machine as lacking databases and transaction processing, to act as a business operating system without a substantial reinvestment.The name GCOS was extended to all Honeywell-marketed product lines and GCOS-64, a completely different 32-bit operating system, significanctly inspired small system made in France and the new DPS-6 16-bit minicomputer line got GCOS-6.When the intended merge between GCOS-3 and Multics failed, the Phoenix designers had in mind a big upgrade of the architecture to introduce segmentation and capabilities. GCOS-3 was renamed GCOS-8, well before it started to use the new features which were introduced in next generation hardware.The GCOS licenses were sold to the Japanese companies NEC and Toshiba who developed the Honeywell products, including GCOS, much further, surpassing the IBM 3090 and IBM 390.When Honeywell decided in 1984 to get its top of the range machines from NEC, they considered running Multics on them but the Multics market was considered too small. Due to the difficulty of porting the ancient Multics code they considered modifying the NEC hardware to support the Multics compilers.GCOS3 featured a good Codasyl database called IDS (Integrated Data Store) that was the model for the more successful IDMS.Several versions of transaction processing were designed for GCOS-3 and GCOS-8. An early attempt at TP for GCOS-3, not taken up in Europe, assumed that, as in required a more efficient model where multiplexed threads wait for messages and can share resources. Those features were implemented as subsystems.GCOS-3 soon acquired a proper TP monitor called Transaction Driven System (TDS). TDS was essentially a Honeywell development. It later evolved into TP8 on GCOS-8. TDS and its developments were commercially successful and predated IBM CICS, which had a very similar architecture.GCOS-6 and GCOS-4 (ex-GCOS-62) were superseded by Motorola 68000-based minicomputers running Unix and the product lines were discontinued.In the late 1980s Bull took over Honeywell and Bull's management choose Unix, probably with the intent to move out of hardware into middleware. Bull killed technology) are still to be introduced in 1997 with GCOS-8. GCOS played a major role in keeping Honeywell a dismal also-ran in the mainframe market.Some early Unix systems at Bell Labs used GCOS machines for print spooling and various other services. The field added to /etc/passwd to carry GCOS ID information was called the GECOS field and survives today as the pw_gecos member used for the user's full name and other human-ID information.[Jargon File] (1998-04-23)

genjo koan. (C. xiancheng gong'an; K. hyonsong kongan 現[見]成公案). In Japanese, lit. "presently manifest case," or "actualized case," deriving from a term in Chinese law for an "open and shut case," or someone "caught dead to rights." The term is sometimes used in the CHAN school to refer to the universality of buddhahood in all aspects of the mundane world and, for this reason, is occasionally interpreted (rather too freely) as the "koan of everyday life." Genjo koan is one of the seminal terms in the writings of DoGEN KIGEN (1200-1253), the putative founder of the SoToSHu of Japanese ZEN, and is the title of a treatise written in 1233 that was later anthologized as the first roll of the sixty- and the seventy-five-roll recensions of his magnum opus, the SHoBoGENZo ("Treasury of the True Dharma Eye"). The term seems to have first been used by the Tang Chan master Muzhou Daoming (780-877), and more often later by such Song Chan masters as HONGZHI ZHENGJUE (1091-1157) and YUANWU KEQIN (1063-1135). Dogen deploys the term to criticize the RINZAI (LINJI) usage of koan (C. GONG'AN) as a means of catalyzing a breakthrough into awakening, thus making genjo koan a polemical device for distinguishing his presentation of Zen thought and practice from rival schools. Although Dogen never directly defines it, in his usage, genjo koan indicates the way in which all things are constantly manifesting their inherent buddhahood in the here and now; thus, Buddhist cultivation entails simply performing a single practice, such as seated meditation (J. ZAZEN), so completely that the enlightenment inherent in that practice becomes "an open and shut case."

Genken Programming Language ::: (language) (GPL) A variant of PL360 by K. Asai of the Japan Atomic Energy Research Institute.[Experience With GPL, K. Asai, in Machine Oriented Higher Level Languages, W. van der Poel, N-H 1974, pp. 371-376]. (1995-04-13)

Genken Programming Language "language" (GPL) A variant of {PL360} by K. Asai of the Japan Atomic Energy Research Institute. ["Experience With GPL", K. Asai, in Machine Oriented Higher Level Languages, W. van der Poel, N-H 1974, pp. 371-376]. (1995-04-13)

Genshin. (源信) (942-1017). Japanese TENDAISHu monk, scholar, and artist, popularly known as ESHIN SoZU (Head Monk of Eshin) because he spent much of his life at the monastery of Eshin at YOKAWA on HIEIZAN. Genshin was born in Yamato province (present-day Nara prefecture), but after losing his father at a young age, he was put in the care of the Tendai center on Mt. Hiei. It is believed that during his teens he formally joined the institution and became a student of the Tendai reformer RYoGEN (912-985). Genshin first gained a name for himself in 974 due to his sterling performance in an important debate at Mt. Hiei. Eventually, Genshin retired to the secluded monastery of Shuryogon'in in Yokawa, where he devoted the rest of his life primarily to scholarship. Genshin wrote on a wide array of Buddhist topics related to both Tendai and PURE LAND practices and is also regarded as the founder of the Eshin school of Tendai, which espoused the notion that everyone is inherently awakened (J. HONGAKU). While it is uncertain if any of his art is extant, Genshin was both a sculptor and painter, and his paintings of the buddha Amida (S. AMITĀBHA) welcoming believers into the PURE LAND, referred to as raigozu, helped to popularize this subject in Japan. The most influential of Genshin's works was the oJo YoSHu ("Collection of Essentials on Going to Rebirth" [in the pure land]), written in 985, one of the first Japanese treatises on the practice of nenbutsu (C. NIANFO) and the soteriological goal of rebirth in the pure land, playing an important role in laying the groundwork for an independent pure land tradition in Japan a century later. The ojo yoshu offers a systematic overview of pure land thought and practice, using extensive passages culled from various scriptures and treatises, especially the writings of the Chinese pure land monks DAOCHUO and SHANDAO. Genshin contends that the practice of nenbutsu is relatively easy for everyone and is appropriate for people during the dharma-ending age (mappo; see MOFA), especially as a deathbed practice. The ojo yoshu was also one of the few texts written in Japan that made its way to China, where it influenced the development of pure land Buddhism on the mainland. Japanese Buddhists have long debated whether Genshin should be primarily viewed as affiliated with either the Tendai or pure land schools. In fact, however, this distinction was not relevant during Genshin's own lifetime, since an independent pure land tradition did not yet exist at that point. Given the Tendai notion that all beings can attain buddhahood through a variety of means, an argument he supports in his Ichijo yoketsu ("Essentials of the One Vehicle"), Genshin asserts that nenbutsu (C. nianfo) practice is the best method for reaching this goal. Pure land practice for Genshin therefore fits under the larger umbrella of Tendai thought. Nonetheless, Genshin's presentation of pure land beliefs and practice offered a foundation for the development of pure land Buddhism in Japan, notably in its influence on HoNEN (1133-1212) and SHINRAN (1173-1263); for this reason, the JoDO SHINSHu school considers Genshin to be the sixth patriarch in its lineage.

ginkgo ::: n. --> A large ornamental tree (Ginkgo biloba) from China and Japan, belonging to the Yew suborder of Coniferae. Its leaves are so like those of some maidenhair ferns, that it is also called the maidenhair tree.

Gishin. (義眞) (781-833). Japanese monk who was the first head (zasu) of the TENDAISHu. At a young age, Gishin became the student of the Japanese monk SAICHo, who dwelled on HIEIZAN. He later went to the monastery of DAIANJI and studied the VINAYA under the Chinese vinaya master GANJIN. Gishin also studied Chinese under Jiken (d.u.) of ToDAIJI. In 804, the novice Gishin followed his teacher Saicho to China where he primarily served as an interpreter for his teacher. That same year, Saicho and Gishin arrived at the monastery of Guoqingsi on Mt. Tiantai (in present-day Zhejiang province). There, Gishin was ordained, receiving the full monastic precepts. The next year, both Saicho and Gishin received the "perfect teaching" (C. YUANJIAO) BODHISATTVA precepts (engyo bosatsukai) of the FANWANG JING from the reputed seventh patriarch of the TIANTAI tradition Daosui (d.u.) at the monastery of Longxingsi. Before their return to Japan that year, both Saicho and Gishin purportedly received initiation into the "two realms" (RYoBU) of the KONGoKAI (vajradhātu) and TAIZoKAI (garbadhātu) MAndALAs from a certain Shunxiao (d.u.) during their sojourn in Yuezhou (present-day Zhejiang province). After Saicho's death in 823, Gishin was given permission to construct a MAHĀYĀNA precepts platform (daijo kaidan) at his monastery of ENRYAKUJI. In 832, he was appointed the first head (zasu) of the Tendai school on Mt. Hiei.

glass-rope ::: n. --> A remarkable vitreous sponge, of the genus Hyalonema, first brought from Japan. It has a long stem, consisting of a bundle of long and large, glassy, siliceous fibers, twisted together.

GNU archive site ::: (body) The main GNU FTP archive is on gnu.org but copies (mirrors) of some or all of the files there are also held on many other computers around the which is logically closest if it's not obvious from the transfer rate). Trans-ocean TCP/IP links are very expensive and usually very slow.The following hosts mirror GNU files. Look for a directory like /pub/gnu, /mirrors/gnu, /systems/gnu or /archives/gnu. Electronic mail addresses of administrators and Internet addresses are given for some hosts. .Australia: archie.au, archie.oz, archie.oz.auBrazil: ccsun.unicamp.br (143.106.1.5, )Denmark: ftp.denet.dkEurope: archive.eu.net (192.16.202.1)Finland: ftp.funet.fi (128.214.6.100, gnu-adm)France: irisa.irisa.fr, ftp.univ-lyon1.fr ( ) , , ftp://ftp.germany.eu.net/).Israel: ftp.technion.ac.il ( )Japan: utsun.s.u-tokyo.ac.jp, ftp.cs.titech.ac.jpKorea: cair.kaist.ac.kr (143.248.11.170)Netherlands: hp4nl.nluug.nl, ftp.win.tue.nl (131.155.70.100)Norway: ugle.unit.no (129.241.1.97)South Africa: ftp.sun.ac.zaSweden: isy.liu.se, ftp.stacken.kth.se, ftp.luth.se, ftp.sunet.se, , sdi.slu.se.Switzerland: ftp.eunet.ch, nic.switch.chThailand: ftp.nectec.or.th (192.150.251.32, )UK: src.doc.ic.ac.uk (146.169.3.7, , also sun cartridge or exabyte tapes); ).USA: louie.udel.edu, ftp.kpc.com (Silicon Valley, CA) ftp.hawaii.edu, f.ms.uky.edu, ftp.digex.net (Internet address 164.109.10.23, run by labrea.stanford.edu, ftp.cs.widener.edu, archive.cis.ohio-state.edu, and ftp.uu.net.Western Canada: ftp.cs.ubc.ca ( ) (1999-12-09)

Goddard, Dwight. (1861-1939). American popularizer of Buddhism and author of the widely read A Buddhist Bible. He was born in Massachusetts and educated in both theology and mechanical engineering. Following the death of his first wife, he enrolled at Hartford Theological Seminary and was ordained as a minister in the Congregational Church. He went to China as a missionary and it was there that he visited his first Buddhist monastery. After holding pastoral positions in Massachusetts and Chicago, he left the ministry to become a mechanical engineer. An invention that he sold to the government made him independently wealthy and allowed him to retire in 1913. He traveled to China several times in the 1920s, where he met a Lutheran minister who was seeking to promote understanding between Buddhists and Christians. Goddard first learned of Zen Buddhism from a Japanese friend in New York in 1928 and later traveled to Japan where he met DAISETZ TEITARO SUZUKI and practiced ZAZEN for eight months in Kyoto. Upon his return to America, Goddard attempted in 1934 to form an American Buddhist community, called the Followers of the Buddha. With property in Vermont and California, the organization was to include a celibate monkhood, called the Homeless Brothers, supported by lay members. Goddard also published a Buddhist magazine, Zen, A Magazine of Self-Realization, before bringing out, with his own funds, what would become his most famous work, A Buddhist Bible, in 1932. The purpose of the anthology was to "show the unreality of all conceptions of the personal ego" and inspire readers to follow the path to buddhahood. It was Goddard's conviction that Buddhism was the religion most capable of meeting the problems of European civilization. Commercially published in 1938, the contents of A Buddhist Bible were organized by the language of a text's origins and contained works that had not been translated into English before. The works came mostly from Chinese, translated by the Chinese monk Wai-tao, in collaboration with Goddard. Tibetan selections were drawn from W. Y. EVANS-WENTZ. A Buddhist Bible is not without its eccentricities. For example, Goddard rearranged the VAJRACCHEDIKĀPRAJNĀPĀRAMITĀSuTRA ("Diamond Sutra") into a more "sensible" order, and he included in his anthology a classic of Chinese philosophy, the Daode jing (Tao te ching). Goddard also composed his own treatise to provide practical guidance in meditation, which he felt was difficult for Europeans and Americans. As one of the first anthologies of Buddhist texts widely available in the West, and especially because it was one of the few that included MAHĀYĀNA works, A Buddhist Bible remained widely read for decades after its publication.

Godensho. (御伝鈔). In Japanese, "Biographical Notes," an important early biography of SHINRAN (1163-1273), in two rolls; written in 1295 by his great-grandson KAKUNYO (1270-1351), the third abbot of HONGANJI. Godensho is the abbreviated title of this work favored in JoDO SHINSHu communities; its full title is Honganji Shonin Shinran den e ("Biography with Illustrations of the Honganji Sage Shinran"). This text is often paired with illustrations in a version that is presumed to have been composed by Kakunyo's son Zonkaku (1290-1373) and painted by Joga Hogen. As few documents survive from Shinran's time, this biography is especially important in detailing the events in Shinran's life, and all later biographies draw upon it. One of the most important features of the Godensho is its identification of Shinran as being an earthly manifestation of AMITĀBHA.

Godzillagram ::: (networking) /god-zil'*-gram/ (From Japan's national hero and datagram) 1. A network packet that in theory is a broadcast to every machine in the [255.255.255.255]. Fortunately, few gateways are foolish enough to attempt to implement this case!2. A network packet of maximum size. An IP Godzillagram has 65,536 octets. Compare super source quench.(2003-10-07)

Godzillagram "networking" /god-zil'*-gram/ (From Japan's national hero and {datagram}) 1. A {network packet} that in theory is a {broadcast} to every machine in the universe. The typical case is an {IP} {datagram} whose destination IP address is [255.255.255.255]. Fortunately, few {gateways} are foolish enough to attempt to implement this case! 2. A network packet of maximum size. An {IP} Godzillagram has 65,536 {octets}. Compare {super source quench}. (2003-10-07)

Go "games, application" A thinking game with an oriental origin estimated to be around 4000 years old. Nowadays, the game is played by millions of people in (most notably) China, Japan, Korea and Taiwan. In the Western world the game is practised by a yearly increasing number of players. On the {Internet} Go players meet, play and talk 24 hours/day on the {Internet Go Server} (IGS). {(http://cwi.nl/~jansteen/go/go.html)}. {Usenet} newsgroup: {news:rec.games.go}. (1995-03-17)

gohonzon. (御本尊). In Japanese, "object of devotion." See DAI-GOHONZON.

goltschut ::: n. --> A small ingot of gold.

A silver ingot, used in Japan as money.


gong'an. (J. koan; K. kongan 公案). In Chinese, "public case," or "precedent"; better known in the West by its Japanese pronunciation koan, a word that has now entered common English parlance as "koan." Gong'an was originally a legal term, referring to the magistrate's (gong) table (an), which by metonymy comes to refer to a legal precedent or an authoritative judgment; the term also comes to mean simply a "story" (gong'an in vernacular Chinese refers to the genre of detective stories). The term is widely used in the CHAN school in a way that conveys both denotations of a legal precedent and a story. The study of gong'an seems to have had its beginnings in the practice, probably dating from the late-Tang dynasty, of commenting on the exchanges or "ancient precedents" (guce) culled from Chan genealogical histories (e.g., JINGDE CHUANDENG LU) and the recorded sayings or discourse records (YULU) of the Chan masters of the past. Commenting on old cases (niangu), often using verses (SONGGU), seems to have become a well-established practice by the early Song dynasty, as more recorded sayings began to include separate sections known as nianggu and songgu. Perhaps one of the most famous collections of verse commentaries on old cases is the Chan master XUEDOU CHONGXIAN's Xuedou heshang baice songgu, which now exists only as part of a larger influential collection of gong'ans known as the BIYAN LU. Other famous gong'an collections, such as the CONGRONG LU and WUMEN GUAN, were compiled during the Song dynasty and thereafter. These collections often shared a similar format. Each case (bence), with some exceptions, begins with a pointer (CHUISHI), a short introductory paragraph. The actual case, often a short anecdote, is interspersed with interlinear notes known as "annotations" or "capping phrases" (C. zhuoyu/zhuyu; see J. JAKUGO). After the case, a prose commentary (pingchang), verse commentary (songgu), and subcommentary on the verse commentary follow. Traditionally, 1,700 specific gong'an are said to have been in circulation in the Chan school. Although this number does have antecedents within the tradition, there are no fixed numbers of cases included in Chan gong'an anthologies; for example, a late Qing-dynasty collection, the 1712 Zongjian falin, includes 2,720 gong'an, which were claimed to be all the gong'an then in active use within the tradition. Whatever the number, there seems not to have been any kind of systematic curriculum within the Chinese Chan or Korean Son traditions using this full panoply of gong'an. The creation of a pedagogical system of training involving mastery of a series of many different koans is commonly attributed to HAKUIN EKAKU (1685-1768) in the Japanese RINZAISHu of ZEN. The widespread reference to 1,700 gong'an in Western-language materials may derive from accounts of Japanese government attempts in 1627 to routinize the Rinzai monastic curriculum, by promulgating a regulation requiring all Zen abbots to master 1,700 cases as part of their training. ¶ The literary endeavor of studying old cases also gave rise to new forms of meditation. The Chan master DAHUI ZONGGAO in the YANGQI PAI of the LINJI ZONG systematized a practice in which one focuses on what he termed the "meditative topic" (HUATOU), which in some contexts refers to the "keyword," or "critical phrase" of a gong'an story. For instance, the famous huatou "WU" (no) that Dahui used as a meditative topic was derived from a popular gong'an attributed to ZHAOZHOU CONGSHEN: A student asked Zhaozhou, "Does a dog have buddha nature, or not?," to which Zhaozhou replied "wu" (no; lit., "it does not have it") (see WU GONG'AN; GOUZI WU FOXING). This new practice was called the "Chan of observing the meditative topic" or, more freely, "questioning meditation" (KANHUA CHAN). During the Song dynasty, students also began to seek private instruction on gong'an from Chan masters. These instructions often occurred in the abbot's quarters (FANGZHANG). ¶ The active study of gong'an in Korean SoN begins with POJO CHINUL and his disciple CHIN'GAK HYESIM, who learned of Dahui's kanhua Chan largely through the writings of their Chinese counterpart. Hyesim was also the first Korean Son monk to compile his own massive collection of cases, titled the SoNMUN YoMSONG CHIP. The use of cases was later transmitted to Japan by pilgrims and émigré monks, where koan study became emblematic of the Rinzaishu. Because rote memorization of capping phrases came to take precedence over skilled literary composition in classical Chinese, the Japanese compiled large collections of capping phrases, such as the ZENRIN KUSHu, to use in their training.

gouzi wu foxing. (J. kushi mubussho; K. kuja mu pulsong 狗子無佛性). In Chinese, "a dog has no buddha-nature"; a CHAN expression that becomes a famous meditative topic (HUATOU) and is used as the subject of a Chan "questioning meditation" (see KANHUA CHAN). This phrase refers to a GONG'AN exchange attributed to the Tang-dynasty monk ZHAOZHOU CONGSHEN (778-897): Once when Zhaochou was asked, "Does a dog have buddha-nature (FOXING), or not?" Zhaochou answered, "No" (lit. "It does not have it."). This gong'an exchange is the famous "no" (WU) huatou, the first case of the WUMEN GUAN ("Gateless Checkpoint"), which is often the initial meditation topic given to neophyte Chan monks in the LINJI ZONG and Linji-oriented traditions in China, Korea, and Japan.

gozan. (五山). In Japanese, "five mountains"; a medieval Japanese ranking system for officially sponsored ZEN monasteries, which may derive from Chinese institutional precedents. Large and powerful public monasteries in China known as "monasteries of the ten directions" (SHIFANGCHA) came under the control of the Chinese state during the Song dynasty and were designated either as VINAYA or CHAN monasteries. Government administration of these monasteries eventually ceased, but it is widely believed that five major Chan monasteries in Zhejiang province (ranked in the order of WANSHOUSI, Lingyinsi, Jingdesi, Jingci Bao'en Guangxiaosi, and Guanglisi) were selected to be protected and governed by the state, largely through the efforts of the Chan master DAHUI ZONGGAO and his disciples. Whether this is indeed the beginning of a "five-mountain ranking system" is unclear, but by the Yuan dynasty the term was clearly in use in China. The implementation of this system in Japan began under the rule of the Kamakura shogun Hojo Sadatoki (1271-1311). Five illustrious RINZAISHu monasteries in Kamakura, including KENCHoJI and ENGAKUJI, were granted gozan status and given a specific rank. A reordering of the gozan ranks occurred when Emperor Godaigo (1288-1339) came to power in 1333. The powerful Zen monasteries in Kyoto, NANZENJI and DAITOKUJI, replaced Kenchoji and Engakuji as the top-ranking monasteries, and the monastery of ToFUKUJI was added to the gozan system. The gozan ranks were changed again several times by the Ashikaga shogunate. By the Muromachi period, some three hundred official monasteries (kanji) were ranked either gozan, jissatsu (ten temples), or shozan (many mountains). The term gozan also came to denote the prosperous lineages of MUSo SOSEKI and ENNI BEN'EN, who populated the gozan monasteries; monks in these lineages were particularly renowned for their artistic and literary talents in classical Chinese and brushstroke art. There seems also to have been a five-mountain convent system (amadera gozan or niji gozan) for Japanese nuns, which paralleled the five-mountain monastery system of the monks, but little is known about it.

Gṛdhrakutaparvata. (P. Gijjhakutapabbata; T. Bya rgod phung po'i ri; C. Lingjiushan; J. Ryojusen; K. Yongch'uksan [alt. Yongch'wisan/Yongch'usan] 靈鷲山). In Sanskrit, "Vulture Peak," one of the five hills surrounding the city of RĀJAGṚHA, a favored site of GAUTAMA Buddha and several of his most important disciples in mainstream Buddhist materials and the site where the Buddha is said to have delivered many renowned sutras in the NIKĀYAs and ĀGAMAs; in the MAHĀYĀNA, Gṛdhrakuta is also the location where sĀKYAMUNI Buddha is purported to have preached such important Mahāyāna scriptures as the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") and the perfection of wisdom sutras (PRAJNĀPĀRAMITĀ). The hill was so named either because it was shaped like a vulture's beak or a flock of vultures, or because vultures roosted there. In another legend, the peak is said to have received its name when, in an attempt to distract ĀNANDA from his meditation, the demon MĀRA turned himself into a frightening vulture; Ānanda, however, was unswayed by the provocation and eventually became enlightened. In one of the most famous episodes in the life of the Buddha, his evil cousin DEVADATTA, in attempting to kill the Buddha, instead wounded him when he hurled a boulder down on him from the hill, cutting his toe; for this and other "acts that bring immediate retribution" (ĀNANTARYAKARMAN), Devadatta fell into AVĪCI hell. Because many important Mahāyāna sermons are said to have been spoken on the peak, some schools-specifically the Japanese NICHIRENSHu-believe that the mountain itself is a PURE LAND. Other sources state that because of the sutras set forth there, the peak has become a STuPA, and like the Buddha's seat (VAJRĀSANA) in BODHGAYĀ, it will not be destroyed by fire at the end of the KALPA. Although beings in the intermediate state (ANTARĀBHAVA) are said to be able to pass through mountains, they are not able to pass through Vulture Peak. The first Buddhist council (see COUNCIL, FIRST), in which a group of five hundred ARHATS met to recite the Buddha's teaching after his death, is said to have been held in a cave on Vulture Peak.

Guan Wuliangshou jing. (S. *Amitāyurdhyānasutra; J. Kan Muryojukyo; K. Kwan Muryangsu kyong 觀無量壽經). In Chinese, "Sutra on the Visualization of [the Buddha of] Immeasurable Life"; often called simply the Guan jing, or "Visualization Scripture." Along with the AMITĀBHASuTRA and SUKHĀVATĪVYuHASuTRA, the Guan Wuliangshou jing has been considered one of the three central scriptures of the PURE LAND tradition(s) (JINGTU SANBU JING). The Guan jing was extremely influential in East Asian Buddhism for advocating specific types of visualizations or contemplations (guan) on the person of the buddha AMITĀBHA (C. Wuliangshou; S. Amitāyu), and for encouraging oral recitation of Amitābha's name (chengming; see NIANFO). Early commentaries on the scripture were written by SHANDAO (613-681), an important Chinese exponent of pure land practice, as well as by TIANTAI ZHIYI (538-597), and JINGYING HUIYUAN (523-592), all attesting to the text's centrality to the East Asian Buddhist tradition. Although the Guan Wuliangshou jing purports to be a translation by the monk KĀLAYAsAS (fl. c. 383-442), no Sanskrit or Tibetan recension is known to have ever existed; Uighur versions of the Guan Wuliangshou jing are extant, but they are translations of the Chinese version. The scripture also contains specific Chinese influences, such as references to earlier Chinese translations of pure land materials and other contemplation sutras (guan jing), which has suggested to some scholars that the text might be a Chinese indigenous composition (see APOCRYPHA). It is now generally accepted that the scripture outlines a visualization exercise that was practiced in Central Asia, perhaps specifically in the TURFAN region, but includes substantial Chinese admixtures. ¶ The Guan Wuliangshou jing tells the story of prince AJĀTAsATRU who, at the urging of DEVADATTA, imprisons his father, king BIMBISĀRA, and usurps the throne. After Ajātasatru learns that his mother, queen VAIDEHĪ, has been surreptitiously keeping her husband alive by sneaking food in to him, he puts her under house arrest as well. The distraught queen prays to the Buddha for release from her suffering and he immediately appears in her chambers. Vaidehī asks him to show her a land free from sorrow and he displays to her the numerous buddha fields (BUDDHAKsETRA) throughout the ten directions (DAsADIs) of the universe. Queen Vaidehī, however, chooses to be reborn in the buddha AMITĀBHA's pure land of SUKHĀVATĪ, so the Buddha instructs her in sixteen visualizations that ensure the meditator will take rebirth there, including visualizations on the setting sun, the lotus throne of Amitābha, Amitābha himself, as well as the bodhisattvas AVALOKITEsVARA and MAHĀSTHĀMAPRĀPTA. The visualizations largely focus on the details of sukhāvatī's beauty, such as its beryl ground, jeweled trees, and pure water. In the last three visualizations, the Buddha expounds the nine grades of rebirth (JIUPIN) in that land, which became a favorite topic among exegetes in China, Korea, and Japan. The Guan Wuliangshou jing has also exerted much influence in the realm of art. A number of exquisite mural representations of sukhāvatī and the sixteen contemplations adorn the walls of the DUNHUANG cave complex, for example.

Guanyin. (J. Kannon; K. Kwanŭm 觀音). In Chinese, "Perceiver of Sounds," an abbreviation of the longer name Guanshiyin (J. Kanzeon; K. Kwanseŭm; Perceiver of the World's Sounds); the most famous and influential BODHISATTVA in all of East Asia, who is commonly known in Western popular literature as "The Goddess of Mercy." Guanyin (alt. Guanshiyin) is the Chinese translation of AVALOKITEsVARA, the bodhisattva of compassion; this rendering, popularized by the renowned Kuchean translator KUMĀRAJĪVA in his 405-406 CE translation of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), derives from an earlier form of this bodhisattva's name, Avalokitasvara, which is attested in some Sanskrit manuscripts of this scripture; Kumārajīva interprets this name as "gazing" (avalokita; C. guan) on the "sounds" (svara; C. yin) [of this wailing "world" (C. shi) of suffering]. Avalokitasvara was supplanted during the seventh century CE by the standard Sanskrit form Avalokitesvara, the "gazing" (avalokita) "lord" (īsvara); this later form is followed in XUANZANG's Chinese rendering Guanzizai (J. Kanjizai; K. Kwanjajae), as found in his 649 CE translation of the PRAJNĀPĀRAMITĀHṚDAYASuTRA ("Heart Sutra"). The primary textual source for Guanyin worship is the twenty-fifth chapter of the Saddharmapundarīkasutra; that chapter is devoted to the bodhisattva and circulated widely as an independent text in East Asia. The chapter guarantees that if anyone in danger calls out Guanshiyin's name with completely sincerity, the bodhisattva will "perceive the sound" of his call and rescue him from harm. Unlike in India and Tibet, Avalokitesvara took on female form in East Asia around the tenth century. In traditional China, indigenous forms of Guanyin, such as BAIYI GUANYIN (White-Robed Guanyin), Yulan Guanyin (Guanyin with Fish Basket), SHUIYUE GUANYIN (Moon in Water Guanyin), Songzi Guanyin (Child-Granting Guanyin), MALANG FU, as well as Princess MIAOSHAN, became popular subjects of worship. Guanyin was worshipped in China by both monastics and laity, but her functions differed according to her manifestation. Guanyin thus served as a protectress against personal misfortune, a symbol of Buddhist ideals and restraint, or a granter of children. Various religious groups and lay communities also took one of her various forms as their patroness, and in this role, Guanyin was seen as a symbol of personal salvation. Beginning in the tenth century, these different manifestations of Guanyin proliferated throughout China through indigenous sutras (see APOCRYPHA), secular narratives, miracle tales, monastic foundation legends, and images. In later dynasties, and up through the twentieth century, Guanyin worship inspired both male and female religious groups. For example, White Lotus groups (see BAILIAN SHE; BAILIAN JIAO) during the Song dynasty included members from both genders, who were active in erecting STuPAs and founding cloisters that promoted Guanyin worship. In the twentieth century, certain women's groups were formed that took Princess Miaoshan's refusal to marry as inspiration to reject the institution of marriage themselves and, under the auspices of a Buddhist patron, pursue other secular activities as single women. ¶ In Japan, Kannon was originally introduced during the eighth century and took on additional significance as a female deity. For example, Kannon was often invoked by both pilgrims and merchants embarking on long sea voyages or overland travel. Invoking Kannon's name was thought to protect travelers from seven different calamities, such as fire, flood, storms, demons, attackers, lust and material desires, and weapons. Moreover, Kannon worship in Japan transcended sectarian loyalties, and there were numerous miracle tales concerning Kannon that circulated throughout the Japanese isles. ¶ In Korea, Kwanŭm is by far the most popular bodhisattva and is also known there as a deity who offers succor and assistance in difficult situations. The cult of Kwanŭm flourished initially under the patronage of the aristocracy in both the Paekche and Silla kingdoms, and historical records tell of supplications made to Kwanŭm for the birth of children or to protect relatives who were prisoners of war or who had been lost at sea. Hence, while the cult of AMITĀBHA was principally focused on spiritual liberation in the next life, Kwanŭm instead was worshipped for protection in this life. Still today, Kwanŭm is an object of popular worship and a focus of ritual chanting in Korean Buddhist monasteries by both monks and, especially, laywomen (and usually chanted in the form Kwanseŭm).

Gudo Toshoku. (愚堂東寔) (1579-1661). Japanese ZEN master in the RINZAISHu. Gudo Toshoku was born in Mino, present-day Gifu prefecture. In his twenties, he went on a pilgrimage around the country with several other young monks, such as DAIGU SoCHIKU and Ungo Kiyo (1582-1659), in search of a teacher. Gudo later travelled to Shotakuin, a memorial chapel (tatchu) at the Rinzai monastery of MYoSHINJI, where he found a teacher by the name of Yozan Keiyo (1559-1626). Gudo later became Yozan's DHARMA heir (see FASI). In 1614, Gudo became the abbot of a dilapidated monastery named Zuiganji in his native Mino. He was also invited as the abbot of the nearby monastery of Shodenji. In 1621, he was once again invited to restore Daisenji, another dilapidated monastery in Mino. With the support of powerful local patrons, Gudo was able to restore all these monasteries. In 1628, he became the abbot of Myoshinji and served as abbot a total of three times. During his stay at Myoshinji, Gudo led a faction within the monastery that opposed tendering an invitation to the Chinese Chan master YINYUAN LONGQI to serve as abbot of the monastery. Yinyuan instead was invited to Uji in 1661 to establish a new monastery, MANPUKUJI, which led to the foundation of the oBAKUSHu of Japanese Zen. Gudo later returned to his efforts to restore monasteries throughout the country. During the Tokugawa period, monasteries were mandated by the military government (bakufu) to affiliate themselves with a main monastery (honzan), thus becoming branch temples (matsuji). The monasteries that Gudo restored became branch temples of Myoshinji. Through Gudo's efforts, the influence of Myoshinji thus grew extensively. The influential Zen master HAKUIN EKAKU traced his lineage back to Gudo through the latter's disciple Shido Bunan (1603-1676) and Shido's disciple Dokyo Etan (1642-1721). Gudo later received the honorary title Daien Hokan kokushi (State Preceptor Great and Perfect Jeweled Mirror). His teachings can be found in the Hokanroku.

guoshi. (J. kokushi; K. kuksa 國師). In Chinese, "state preceptor," a high ecclesiastical office in East Asian Buddhist religious institutions. The first record of a "state preceptor" in China occurs during the reign of Emperor Wenxian (r. 550-559) of the Northern Qi dynasty, who is said to have appointed the monk Fachang (d.u.) as a guoshi after listening to his disquisition at court on the MAHĀPARINIRVĀnASuTRA. During the Tang dynasty, many renowned monks were appointed as guoshi, including FAZANG (643-712) as the Kangzang guoshi, CHENGGUAN (738-839) as the Qingliang guoshi, and NANYANG HUIZHONG (d. 775) as the Nanyang guoshi. In Japan, the term kokushi was used during the Nara period to refer to the highest ecclesiastical office accredited to each province (koku) by the central government. In Korea, kuksa were appointed from the Silla through early Choson dynasties and the term referred to a senior monk who served as a symbolic religious teacher and adviser to the state. The kuksa system appears to have become firmly established in Korea during the Koryo dynasty, which treated Buddhism as a virtual state religion. The first king of the Koryo dynasty, Wang Kon (T'aejo, r. 918-943), established a system of "royal preceptors" (wangsa) for his own religious edification, in distinction to the "state preceptors" who ministered to the government more broadly. The institution of ecclesiastical examinations (SŬNGKWA) during the reign of the king Kwangjong (r. 949-975) further systematized the appointments of both kuksa and wangsa. The kuksa and wangsa were compared to the parents of sentient beings and were thus placed at a status higher than even the king himself in state ceremonies. A monk could be posthumously appointed as a kuksa, and it was common during the Koryo dynasty for the king to reverentially appoint his wangsa as a kuksa following his spiritual adviser's death. Because Confucian ideologues during the late Koryo criticized the political roles played by kuksa and wangsa as examples of the corruption of Buddhism, the offices were eventually abolished during the reign of the third king of the Confucian-oriented Choson dynasty, T'aejong (r. 1400-1418).

Gyogi. (行基) (668-749). Japanese monk of the Hosso (FAXIANG ZONG) tradition; his name is sometimes also seen transcribed as Gyoki, although Gyogi is to be preferred. Gyogi was a native of otori in Izumi no kuni (present Sakai-shi, osaka prefecture). He was ordained in 682, perhaps at the monastery of YAKUSHIJI, by the eminent monk DoSHo. Almost two decades later, Gyogi is said to have taken the rather unconventional route of directly preaching to the public in the capital and the countryside. He also became famous for building monasteries, bridges, roads, and irrigation systems. As a large number of the taxable population sought ordination from Gyogi, in 717 the court issued an edict banning private ordination, leaving temple grounds, and performing rites for the sick without official sanction. The court then increased its control of the Buddhist SAMGHA by requiring government certification (kokucho) of all ordinations. The court's hostile attitude toward Gyogi later changed and in 743 he was asked to assist in the construction of the great VAIROCANA statue at ToDAIJI. Shortly thereafter, Gyogi was appointed by Emperor Shomu (r. 724-749) as the supreme priest (daisojo) of the office of priestly affairs (sogo) in 745.

Gyonen. (凝然) (1240-1321). Japanese monk associated with the Kegonshu doctrinal school (HUAYAN ZONG). Gyonen was a scion of the Fujiwara clan, one of the most influential aristocratic families in Japan, who ordained at sixteen and subsequently moved to ToDAIJI, where he eventually became abbot. At Todaiji, he lectured frequently on the AVATAMSAKASuTRA, the central text of the Kegonshu, and was also invited to lecture on FAZANG's WUJIAO CHANG at the imperial court, which awarded him the honorary title of state preceptor (J. kokushi; C. GUOSHI). Gyonen wrote over 125 works, all in literary Chinese, which ran the gamut from SuTRA exegesis, to biography, to ritual music. Gyonen's interest in Buddhist doctrine was not limited to the Kegon school. His most famous work is his HASSHu KoYo ("Essentials of the Eight Traditions"), which provides a systematic overview of the history and doctrines of the eight major schools that were dominant in Japanese Buddhism during the Nara and Heian periods. Gyonen's portrayal of Japanese Buddhism as a collection of independent schools identified by discrete doctrines and independent lines of transmission had a profound impact on Japanese Buddhist studies into the modern period.

Hachiman. (八幡). In Japanese, "God of Eight Banners," a popular SHINTo deity (KAMI), who is also considered a "great BODHISATTVA"; also known as Hachiman jin. Although his origins are unclear, Hachiman can at least be traced back to his role as the tutelary deity of the Usa clan in Kyushu during the eighth century. Hachiman responded to an oracle in 749, vouchsafing the successful construction of the Great Buddha (DAIBUTSU) image at ToDAIJI and quickly rose in popularity in both Kyushu and the Nara capital. In 859, the Buddhist monk Gyokyo established the Iwashimizu Hachiman Shrine near the capital of Kyoto that was dedicated to the deity. Hachiman's oracles continued to play decisive roles in Nara politics, leading to a worship cult devoted to him. The Hachiman cult expanded throughout the Heian period (794-1185), and in 809, he was designated a "great bodhisattva" (daibosatsu) by drawing on the concept of HONJI SUIJAKU (buddhas or bodhisattvas appearing in the world as gods). Hachiman also came to be considered a manifestation of the semi-legendary ancient sovereign ojin and was likewise seen as guardian of the monarch. From the eleventh century, the Minamoto warrior clan also linked itself with Hachiman. Through this patronage, Hachiman became increasingly associated with warfare. During the Meiji persecution of Buddhism in 1868, which separated the gods from the buddhas and bodhisattvas (SHINBUTSU BUNRI), Hachiman was divorced from his Buddhist identity and recast as a purely Shinto deity. Currently, there are approximately 25,000 Hachiman shrines across Japan.

haibutsu kishaku. (排佛釋). In Japanese, "abolishing Buddhism and destroying [the teachings of] sĀKYAMUNI"; a slogan coined to describe the extensive persecution of Buddhism that occurred during the Meiji period (1868-1912). The rise of Western-derived notions of nationalism, kokugaku (national learning), and SHINTo as a new national ideology raised serious questions about the role of Buddhism in modern Japan. Buddhism was characterized as a foreign influence and the institution suffered the disestablishment of thousands of temples, the desecration of its ritual objects, and the defrocking of monks and nuns. When an edict was issued separating Shinto from Buddhism in 1868 (see SHINBUTSU BUNRI), Buddhist monasteries and temples where local deities (KAMI) were worshipped as manifestations of a buddha or BODHISATTVA (see HONJI SUIJAKU) sustained the most damage. The forced separation of Shinto and Buddhism eventually led to the harsh criticism of Buddhism as a corrupt and superstitious institution. Buddhists sought to counter the effects of these attacks through a rapid transformation of the SAMGHA in order to make their religion more relevant to the needs of modern, secular society.

haiku: A Japanese poem where the form consists of a single three-line stanza of seventeen syllables. The first line contains five syllables, the second contains seven, whilst the last has, again, five syllables. The short poem encapsulates the spirit of the poet's mood. Haikus often lose their meaning in translation.

Hakuin Ekaku. (白隱慧鶴) (1685-1768). Japanese ZEN master renowned for revitalizing the RINZAISHu. Hakuin was a native of Hara in Shizuoka Prefecture. In 1699, Hakuin was ordained and received the name Ekaku (Wise Crane) from the monk Tanrei Soden (d. 1701) at the nearby temple of Shoinji. Shortly thereafter, Hakuin was sent by Tanrei to the temple of Daishoji in Numazu to serve the abbot Sokudo Fueki (d. 1712). Hakuin is then said to have lost faith in his Buddhist training and devoted much of his time instead to art. In 1704, Hakuin visited the monk Bao Sochiku (1629-1711) at the temple Zuiunji in Mino province. While studying under Bao, Hakuin is said to have read the CHANGUAN CEJIN by YUNQI ZHUHONG, which inspired him to further meditative training. In 1708, Hakuin is said to have had his first awakening experience upon hearing the ringing of a distant bell. That same year, Hakuin met Doju Sokaku (1679-1730), who urged him to visit the Zen master Dokyo Etan (1642-1721), or Shoju Ronin, at the hermitage of Shojuan in Iiyama. During one of his begging rounds, Hakuin is said to have had another important awakening after an old woman struck him with a broom. Shortly after his departure from Shojuan, Hakuin suffered from an illness, which he cured with the help of a legendary hermit named Hakuyu. Hakuin's famous story of his encounter with Hakuyu was recounted in his YASENKANNA, Orategama, and Itsumadegusa. In 1716, Hakuin returned to Shoinji and devoted much of his time to restoring the monastery, teaching students, and lecturing. Hakuin delivered famous lectures on such texts as the VIMALAKĪRTINIRDEsA, SADDHARMAPUndARĪKASuTRA, VAJRACCHEDIKĀPRAJNĀPĀRAMITĀSuTRA, BIYAN LU, BAOJING SANMEI, DAHUI PUJUE CHANSHI SHU, and YUANREN LUN, and the recorded sayings (YULU) of LINJI YIXUAN, WUZU FAYAN, and XUTANG ZHIYU. He also composed a number of important texts during this period, such as the Kanzan shi sendai kimon, Kaian kokugo, and SOKKoROKU KAIEN FUSETSU. Prior to his death, Hakuin established the monastery of Ryutakuji in Mishima (present-day Shizuoka prefecture). Hakuin was a strong advocate of "questioning meditation" (J. kanna Zen; C. KANHUA CHAN), which focused on the role of doubt in contemplating the koan (GONG'AN). Hakuin proposed that the sense of doubt was the catalyst for an initial SATORI (awakening; C. WU), which had then to be enhanced through further koan study in order to mature the experience. The contemporary Rinzai training system involving systematic study of many different koans is attributed to Hakuin, as is the famous koan, "What is the sound of one hand clapping?" (see SEKISHU KoAN). Hakuin was a prolific writer who left many other works as well, including the Dokugo shingyo, Oniazami, Yabukoji, Hebiichigo, Keiso dokuzui, Yaemugura, and Zazen wasan. Hakuin also produced many prominent disciples, including ToREI ENJI, Suio Genro (1716-1789), and GASAN JITo. The contemporary Japanese Rinzai school of Zen traces its lineage and teachings back to Hakuin and his disciples.

Hanam Chungwon. (漢岩重遠) (1876-1951). First supreme patriarch (CHONGJoNG) of the Korean Buddhist CHOGYE CHONG (between 1941 and 1945), before the split between the Chogye order and T'AEGO CHONG; he is also known as Pang Hanam, using his secular surname. In 1899, Hanam went to the hermitage Sudoam in Ch'ongamsa to study with KYoNGHo SoNGU, the preeminent SoN master of his generation. In 1905, after three years of lecturing throughout the country, Hanam became the Son master of Naewon Meditation Center at the monastery of T'ONGDOSA. In 1926, he moved to Sangwonsa on Odae Mountain, which remained his primary residence for the rest of his life. Hanam's best-known work is the biography he wrote of his teacher Kyongho; some twenty-three correspondences between him and his teacher are also still extant. More recently, in 1995, a collection of Hanam's own dharma talks was published as the Hanam ilbal nok ("Hanam's One-Bowl Record"). Hanam's "five regulations for the SAMGHA," which he promulgated when he first arrived at Sangwonsa, outlined what he considered to be the main constituents of Korean Buddhist practice: (1) Son meditation, (2) "recollection" of the Buddha's name (K. yombul; C. NIANFO), (3) doctrinal study, (4) ritual and worship, and (5) maintaining the monastery. Hanam was a strong advocate for the revitalization of "questioning meditation" (K. kanhwa Son; C. KANHUA CHAN) in Korean Buddhism, although he was more flexible than many Korean masters-who typically used ZHAOZHOU CONGSHEN's "No" (K. mu; C. wu) gong'an (see WU GONG'AN; GOUZI WU FOXING) exclusively-in recommending also a variety of other Chan cases. Hanam also led a move to reconceive "recitation of the Buddha's name," a popular practice in contemporary Korean Buddhism, as "recollection of the Buddha's name," in order better to bring out the contemplative dimensions of yombul practice and its synergies with gong'an meditation. During the four years he was supreme patriarch of the Chogye order, Hanam was especially adept at avoiding entanglement with the Japanese colonial authorities, refusing, for example, to visit the governor-general in the capital of Seoul but accepting visits from Japanese authorities who came to Sangwonsa to "pay respects" to him. Hanam's emphasis on the monastic context of Son practice was an important influence in post-liberation Korean Buddhism after the end of World War II.

Han character "character" (From the Han dynasty, 206 B.C.E to 25 C.E.) One of the set of {glyphs} common to Chinese (where they are called "hanzi"), Japanese (where they are called {kanji}), and Korean (where they are called {hanja}). Han characters are generally described as "ideographic", i.e., picture-writing; but see the reference below. Modern Korean, Chinese and Japanese {fonts} may represent a given Han character as somewhat different glyphs. However, in the formulation of {Unicode}, these differences were {folded}, in order to conserve the number of {code positions} necessary for all of {CJK}. This unification is referred to as "Han Unification", with the resulting character repertoire sometimes referred to as "Unihan". {Unihan reference at the Unicode Consortium (http://charts.unicode.org/unihan.html)}. [John DeFrancis, "The Chinese Language: Fact and Fantasy", University of Hawaii Press, 1984]. (1998-10-18)

Han character ::: (character) (From the Han dynasty, 206 B.C.E to 25 C.E.) One of the set of glyphs common to Chinese (where they are called hanzi), Japanese (where they are called kanji), and Korean (where they are called hanja).Han characters are generally described as ideographic, i.e., picture-writing; but see the reference below.Modern Korean, Chinese and Japanese fonts may represent a given Han character as somewhat different glyphs. However, in the formulation of Unicode, these necessary for all of CJK. This unification is referred to as Han Unification, with the resulting character repertoire sometimes referred to as Unihan. .[John DeFrancis, The Chinese Language: Fact and Fantasy, University of Hawaii Press, 1984]. (1998-10-18)

Hannya shingyo hiken. (般若心經秘鍵). In Japanese, "Secret Key to the PRAJNĀPĀRAMITĀHṚDAYASuTRA"; attributed to the Japanese SHINGONSHu monk KuKAI. According to its colophon, Kukai composed the Hannya shingyo hiken upon imperial request during a great epidemic in 818, but an alternative theory rejects the colophon's claim and dates the text to 834. The Hannya shingyo hiken claims that the PrajNāpāramitāhṛdaya, the famous "Heart Sutra," is actually an esoteric scripture (see TANTRA) that explicates the "great mind-MANTRA SAMĀDHI" of the BODHISATTVA PrajNā. The treatise first provides a synopsis of the scripture and an explanation of its title, followed by a detailed interpretation of its teachings, in a total of five sections (each corresponding to a certain part of the scripture). In its first section, entitled "the complete interpenetration between persons and DHARMAs," the treatise describes the practice of the bodhisattva AVALOKITEsVARA in terms of five factors (cause, practice, attainment, entrance, and time). The next section, entitled "division of the various vehicles," divides the different vehicles (YĀNA) of Buddhism into the vehicles of construction, destruction, form, two, and one, and also mentions the vehicles of SAMANTABHADRA (see HUAYAN ZONG), MANJUsRĪ (see SANLUN ZONG), MAITREYA (see YOGĀCĀRA), sRĀVAKAs, PRATYEKABUDDHAs, and Avalokitesvara (see TIANTAI ZONG). In the third section, entitled "benefits attained by the practitioner," the treatise discusses seven types of practitioners (Huayan, Sanlun, Yogācāra, srāvaka, pratyekabuddha, Tiantai, and Shingon) and four varieties of dharmas (cause, practice, attainment, and entrance). The fourth section, entitled "clarification of the DHĀRAnĪ," explains the MANTRA "GATE GATE PĀRAGATE PĀRASAMGATE BODHI SVĀHĀ" in terms of its name, essence, and function, and also divides it into four types, which are associated with the srāvaka, pratyekabuddha, MAHĀYĀNA, and esoteric (himitsu) vehicles. The fifth section, entitled "secret mantra," further divides the spell into five different types and explains the attainment of BODHI within the various vehicles. Commentaries on this treatise were written by DoHAN (1178-1252), Saisen (1025-1115), KAKUBAN (1095-1143), Innyu (1435-1519), Donjaku (1674-1742), and others.

Hanyong Chongho. (漢永鼎鎬) (1870-1948). Korean monk renowned for his efforts to revitalize Buddhist education during the Japanese colonial period. Hanyong Chongho studied the Confucian classics when young and entered the SAMGHA at seventeen. He became a disciple of Soryu Ch'omyong (1858-1903), from whom he received the dharma name Hanyong. In 1909, he traveled to Seoul and helped lead the Buddhist revitalization movement, along with fellow Buddhist monks HAN YONGUN and Kŭmp'a Kyongho (1868-1915). In 1910, shortly after Japan's formal annexation of Korea, Hoegwang Sason (1862-1933) and others signed a seven-item treaty with the Japanese SoToSHu, which sought to assimilate Korean Buddhism into the Soto order. In response to this threat to Korean Buddhist autonomy, Hanyong Chongho helped Han Yongun and other Korean Buddhist leaders establish the IMJE CHONG order in Korea. In 1913, he published the journal Haedong Pulgyo ("Korean Buddhism") in order to inform the Buddhist community of the need for revitalization and self-awareness. Beginning with his teaching career at Kodŭng Pulgyo Kangsuk in 1914, he devoted himself to the cause of education and went on to teach at various other Buddhist seminaries (kangwon) throughout the country. His many writings include the Songnim sup'il ("Jottings from Stone Forest"), Chongson Ch'imunjiphwa ("Selections from Stories of Admonitions"), and Chongson Yomsong sorhwa ("Selections from the YoMSONG SoRHWA"), a digest of the most-famous Korean kongan (C. GONG'AN) collection.

Han Yongun. (韓龍雲) (1879-1944). Korean monk, poet, and writer, also known by his sobriquet Manhae or his ordination name Pongwan. In 1896, when Han was sixteen, both his parents and his brother were executed by the state for their connections to the Tonghak ("Eastern Learning") Rebellion. He subsequently joined the remaining forces of the Tonghak Rebellion and fought against the Choson-dynasty government but was forced to flee to Oseam hermitage on Mt. Sorak. He was ordained at the monastery of Paektamsa in 1905. Three years later, as one of the fifty-two monastic representatives, he participated in the establishment of the Won chong (Consummate Order) and the foundation of its headquarters at Wonhŭngsa. After returning from a sojourn in Japan, where he witnessed Japanese Buddhism's attempts to modernize in the face of the Meiji-era persecutions, Han Yongun wrote an influential tract in 1909 calling for radical changes in the Korean Buddhist tradition; this tract, entitled CHOSoN PULGYO YUSIN NON ("Treatise on the Reformation of Korean Buddhism"), set much of the agenda for Korean Buddhist modernization into the contemporary period. After Korea was formally annexed by Japan in 1910, Han devoted the rest of his life to the fight for independence. In opposition to the Korean monk Hoegwang Sason's (1862-1933) attempt to merge the Korean Won chong with the Japanese SoToSHu, Han Yongun helped to establish the IMJE CHONG (Linji order) with its headquarters at PoMoSA in Pusan. In 1919, he actively participated in the March First independence movement and signed the Korean Declaration of Independence as a representative of the Buddhist community. As a consequence, he was sentenced to three years in prison by Japanese colonial authorities. In prison, he composed the Choson Tongnip ŭi so ("Declaration of Korea's Independence"). In 1925, three years after he was released from prison, he published a book of poetry entitled Nim ŭi ch'immuk ("Silence of the Beloved"), a veiled call for the freedom of Korea (the "beloved" of the poem) and became a leader in resistance literature; this poem is widely regarded as a classic of Korean vernacular writing. In 1930, Han became publisher of the monthly journal Pulgyo ("Buddhism"), through which he attempted to popularize Buddhism and to raise the issue of Korean political sovereignty. Han Yongun continued to lobby for independence until his death in 1944 at the age of sixty-six, unable to witness the long-awaited independence of Korea that occurred a year later on August 15th, 1945, with Japan's surrender in World War II.

hara-kiri ::: n. --> Suicide, by slashing the abdomen, formerly practiced in Japan, and commanded by the government in the cases of disgraced officials; disembowelment; -- also written, but incorrectly, hari-kari.

Hara ::: The Japanese term for the Svasthithana Chakra in the etheric anatomy. This is the seat of vitality and corresponds to the Lower Dantian in Qi Gong.

Hasshu koyo. (八宗綱要). In Japanese, "Essentials of the Eight Traditions"; an influential history of Buddhism in Japan composed by the Japanese KEGONSHu (C. HUAYAN ZONG) monk GYoNEN (1240-1321). Gyonen first divides the teachings of the Buddha into the two vehicles of MAHĀYĀNA and HĪNAYĀNA, the two paths of the sRĀVAKA and BODHISATTVA, and the three baskets (PItAKA) of SuTRA, VINAYA, and ABHIDHARMA. He then proceeds to provide a brief history of the transmission of Buddhism from India to Japan. Gyonen subsequently details the division of the Buddha's teachings into the eight different traditions that dominated Japanese Buddhism during the Nara (710-794) and Heian (794-1185) periods. This outline provides a valuable summary of the teachings of each tradition, each of their histories, and the development of their distinctive doctrines in India, China, and Japan. The first roll describes the Kusha (see ABHIDHARMAKOsABHĀsYA), Jojitsu (*Tattvasiddhi; see CHENGSHI LUN), and RITSU (see VINAYA) traditions. The second roll describes the Hosso (see FAXIANG ZONG; YOGĀCĀRA), Sanron (see SAN LUN), TENDAI (see TIANTAI), Kegon (see HUAYAN), and SHINGON traditions. Brief introductions to the ZENSHu and JoDOSHu, which were more recent additions to Japanese Buddhism, appear at the end of the text. The Hasshu koyo has been widely used in Japan since the thirteenth century as a textbook of Buddhist history and thought. Indeed, Gyonen's portrayal of Japanese Buddhism as a collection of independent schools identified by discrete doctrines and independent lineages of transmission had a profound impact on Japanese Buddhist studies into the modern period.

Hayagrīva. (T. Rta mgrin; C. Matou Guanyin; J. Bato Kannon; K. Madu Kwanŭm 馬頭觀音). In Sanskrit, "Horse-Necked One"; an early Buddhist deity who developed from a YAKsA attendant of AVALOKITEsVARA into a tantric wrathful deity important in the second diffusion of Buddhism in Tibet. The name "Hayagrīva" belonged to two different Vedic deities, one an enemy of VIsnU, another a horse-headed avatāra, or manifestation, of that deity. Eventually the two merged, whence he was absorbed into the Buddhist pantheon. In early Buddhist art, Hayagrīva frequently appears as a smallish yaksa figure attending Avalokitesvara, Khasarpana, AMOGHAPĀsA, and TĀRĀ; by the mid-seventh century, however, Hayagrīva had merged with Avalokitesvara to become a wrathful form of that bodhisattva. He appears in this new form, Hayagrīva-Avalokitesvara, in the Avalokitesvara sections of the DhāranīsaMgraha (where his DHĀRAnĪs are said to be effective in destroying mundane obstacles) and later Chinese translations of the Amoghapāsahṛdaya, as well as in the MAHĀVAIROCANASuTRA. While he does appear with a horse's head in Japan (where he is considered a protective deity of horses), Hayagrīva is customarily shown with a horse head emerging from his flaming hair. In the tantric pantheon, Hayagrīva initially occupied outer rings of the MAndALA, but eventually came to be considered a YI DAM in his own right, a transformation that would grant him the status of a fully enlightened being. In Mongolia he is worshipped as the god of horses. In Tibet he is primarily worshipped as a LOKOTTARA (supramundane) DHARMAPĀLA (dharma protector).

heshang. (J. osho; K. hwasang 和尚). In Chinese, "monk," one of the most common Chinese designations for a senior Buddhist monk. The term is actually an early Chinese transcription of the Khotanese translation of the Sanskrit UPĀDHYĀYA, meaning "preceptor." The transcription heshang originally was used in Chinese to refer specifically to the upādhyāya, the monk who administered the precepts at the ordination of either a novice (sRĀMAnERA) or fully ordained monk (BHIKsU), but over time the term entered the vernacular Chinese lexicon to refer more generically to any senior monk. The term heshang has several variant readings in Japanese, depending on the sectarian affiliation: it is read OSHo in the JoDO and ZEN schools; WAJo in the Hosso (C. FAXIANG ZONG), SHINGON, and RITSU schools; and kasho in the TENDAI school.

hibutsu. (秘仏). In Japanese, "secret buddha." A hibutsu refers to a Buddhist icon in a Japanese monastery that is more or less kept out of public view. In some cases, the hibutsu icon is periodically brought out for public showing, but even then only once in perhaps several decades. The Amida (see AMITĀBHA) triad purportedly housed at the monastery of ZENKoJI is one famous example of a hibutsu.

Hieizan. (比叡山). In Japanese "Mt. Hiei," a sacred mountain best known as the headquarters of the TENDAISHu (see TIANTAI ZONG). Mt. Hiei is located northeast of Kyoto on the border of present-day Kyoto and Shiga prefectures, and rises to 2,600 feet (848 meters). In 785, SAICHo, founder of the Tendai school, left Nara for Hieizan after receiving ordination. Dissatisfied with the Nara Buddhist schools, he resided in a hut on the mountain and gradually attracted a small group of followers. In 788, Saicho built the hall Ichijo shikan'in (later renamed Konpon chudo), which became incorporated into the larger monastery of ENRYAKUJI, headquarters for the Tendai school. As Tendai Buddhism rose to dominance in medieval Japan, Hieizan became extremely influential not only in religious matters, but also in politics, the economy, and military affairs. In addition to Enryakuji and numerous other Tendai monasteries, the mountain also housed three aristocratic temples (monzeki), which further extended its ties to the court in Kyoto. Hieizan's power was not maintained without its share of violence. Conflict erupted in the late tenth century with the nearby Tendai temple Onjoji, when succession over the position of head priest at Enryakuji broke down in armed disputes between ENNIN and ENCHIN and their respective followers and warrior monks (SoHEI). In order to wrest control of Hieizan's military and economic strength, Oda Nobunaga (1534-1582) led an attack on the mountain in 1571, burning many of its monasteries to the ground. The mountain's influence was further supplanted during the Tokugawa period when Tenkai (1536?-1643), a Tendai priest and advisor to Shogun Tokugawa Ieyasu (1543-1616), presided over the construction of Kan'eiji in 1625, which the Shogunate ranked above Hieizan. Hieizan also served as home to many KAMI, notably obie and Kobie (Great and Small Hie), who developed close ties with Tendai monasteries as early as the Heian period (794-1185) through a process known as SHINBUTSU SHuGo ("unity of spirits and buddhas"). SHUGENDo practices eventually took root on Hieizan as well. The practice of "circumambulating the mountain" (KAIHoGYo), which reputedly dates back to the ninth century, consists of ascetics running a course around the mountain for as many as one thousand days.

Higashi Honganjiha. (東本願寺派). In Japanese, "Eastern Honganji sect," the second largest of the two major subsects of JoDO SHINSHu; also known as the oTANIHA. See HONGANJI; oTANIHA.

hihan Bukkyo. (C. pipan Fojiao; K. pip'an Pulgyo 批判佛教). In Japanese, "critical Buddhism." A contemporary intellectual controversy fostered largely by the Japanese Buddhist scholars and SoToSHu ZEN priests Hakamaya Noriaki and Matsumoto Shiro and their followers. In a series of provocative essays and books, Hakamaya and Matsumoto have argued for a more engaged form of Buddhist scholarship that sought a critical pursuit of truth at the expense of the more traditional, accommodative approaches to Buddhist thought and history. "Critical" here refers to the critical analysis of Buddhist doctrines using modern historiographical and philological methodologies in order to ascertain the authentic teachings of Buddhism. "Critical" can also connote an authentic Buddhist perspective, which should be critical of intellectual misconstructions and/or societal faults. Critical Buddhists polemically dismiss many of the foundational doctrines long associated with East Asian Buddhism, and especially Japanese Zen, as corruptions of what they presume to have been the pristine, "original" teachings of the Buddha. In their interpretation, true Buddhist teachings derive from a critical perspective on the nature of reality, based on the doctrines of "dependent origination" (PRATĪTYASAMUTPĀDA) and "nonself" (ANĀTMAN); for this reason, the style of critical philosophical analysis used in the MADHYAMAKA school represents an authentic approach to Buddhism. By contrast, more accommodative strands of Buddhism that are derived from such teachings as the "embryo of buddhahood" (TATHĀGATAGARBHA), buddha-nature (FOXING), and original enlightenment (HONGAKU) were considered heretical, because they represented the corruption of the pristine Buddhist message by Brahmanical notions of a perduring self (ĀTMAN). The Mahāyāna notion of the nonduality between such dichotomies as SAMSĀRA and NIRVĀnA, the Critical Buddhists also claim, fostered a tendency toward antinomianism or moral ambiguity that had corrupted such Buddhist schools as CHAN or Zen and encouraged those schools to accept social inequities and class-based persecution (as in Soto Zen's acquiescence to the persecution of Japanese "untouchables," or burakumin). Opponents of "Critical Buddhism" suggest that efforts to locate what is "original" in the teachings of Buddhism are inevitably doomed to failure and ignore the many local forms Buddhism has taken throughout its long history; the "Critical Buddhism" movement is therefore sometimes viewed as social criticism rather than academic scholarship.

hijiri. (聖). In Japanese, "holy man" or "saint." The term hijiri is polysemous and may refer generally to an eminent monk or more specifically to those monks who have acquired great merit through rigorous cultivation. A hijiri may also refer to an ascetic monk who rejects monastic life in favor of a more reclusive, independent lifestyle and practice. Historically, the term hijiri was also often used to refer to itinerant preachers, who converted the masses by means of healing, divination, and thaumaturgy, as well as by building basic infrastructure, such as bridges, roads, and irrigation systems. The holy men of KoYASAN, the Koya hijiri, and the saints of the JISHu tradition, the Yugyo hijiri, are best known in Japan. See also ĀRYA.

Himitsu mandara jujushinron. (秘密曼荼羅十住心論). In Japanese, "Ten Abiding States of Mind According to the Sacred MAndALA"; a treatise composed by the Japanese SHINGONSHumonk KuKAI; often referred to more briefly as the Jujushinron. In 830, Kukai submitted this treatise in reply to Emperor Junna's (r. 823-833) request to each Buddhist tradition in Japan to provide an explanation of its teachings. In his treatise, Kukai systematically classified the various Buddhist teachings (see JIAOXIANG PANSHI) and placed them onto a spiritual map consisting of the ten stages of the mind (jujushin). The first and lowest stage of the mind ("the deluded, ram-like mind") is that of ignorant beings who, like animals, are driven by their uncontrolled desires for food and sex. The beings of the second stage ("the ignorant, childlike, but tempered mind") display ethical behavior consistent with the teachings of Confucius and the lay precepts of Buddhism. The third stage of mind ("the infantlike, fearless mind") is the state in which one worships the various gods and seeks rebirth in the various heavens, as would be the case in the non-Buddhist traditions of India and in Daoism. The fourth stage ("recognizing only SKANDHAs and no-self") corresponds to the sRĀVAKAYĀNA and the fifth stage ("mind free of karmic seeds") to that of the PRATYEKABUDDHAYĀNA. The sixth stage ("the mind of MAHĀYĀNA, which is concerned with others") corresponds to the YOGĀCĀRA teachings, the seventh ("mind awakened to its unborn nature") to MADHYAMAKA, the eighth ("mind of one path devoid of construction") to TIANTAI (J. TENDAI), and the ninth ("mind completely devoid of self-nature") to HUAYAN (J. Kegon). Kukai placed his own tradition of Shingon at the last and highest stage of mind ("the esoteric and adorned mind"). Kukai also likened each stage of mind to a palace and contended that these outer palaces surround an inner palace ruled by the buddha MAHĀVAIROCANA. To abide in the inner palace one must be initiated into the teachings of Shingon by receiving consecration (ABHIsEKA). Kukai thus provided a Buddhist (or Shingon) alternative to ideal rulership. To demonstrate his schema of the mind, Kukai frequently cites numerous scriptures and commentaries, which made his treatise extremely prolix; Kukai later provided an abbreviated version of his argument, without the numerous supporting references, in his HIZo HoYAKU.

hiragana "Japanese" The cursive formed Japanese {kana} syllabary. Hiragana is mostly used for grammatical particles, verb-inflection, and Japanese words which are not written in {kanji} or which are too difficult for an educated person to read or write in {kanji}. Hiragana are also used for {furigana}. (2001-03-18)

hiragana ::: (Japanese) The cursive formed Japanese kana syllabary. Hiragana is mostly used for grammatical particles, verb-inflection, and Japanese words which are not written in kanji or which are too difficult for an educated person to read or write in kanji. Hiragana are also used for furigana.(2001-03-18)

Hizo hoyaku. (秘藏寶鑰). In Japanese, "Jeweled Key to the Secret Treasury," a text composed by the Japanese SHINGONSHu monk KuKAI. The Hizo hoyaku is a summary (one-fifth the length) of Kukai's dense magnum opus HIMITSU MANDARA JuJuSHINRON. The title refers metaphorically to the "jeweled key" of the special teachings that will unlock the "secret treasury" that is the buddha-nature (C. FOXING) of all sentient beings. In contrast to the Himitsu mandara jujushinron, the Hizo hoyaku provides far fewer supporting references and introduces a fictional debate between a Confucian official and a Buddhist priest and a set of questions and answers from the Sok Mahayon non.

Hokke gisho. (法華義疏). In Japanese, "Commentary on the SADDHARMAPUndARĪKASuTRA," attributed to the Japanese prince SHoTOKU TAISHI (574-622). Along with his commentaries on the sRĪMĀLĀDEVĪSIMHANĀDASuTRA and VIMALAKĪRTINIRDEsA, the Hokke gisho is known as one of the "three SuTRA commentaries" (sangyo gisho) of Shotoku Taishi. According to Shotoku Taishi's biography, the Hokke gisho was composed in 615, but the exact dates of its compilation remain uncertain. The Hokke gisho relies on the Chinese monk Fayun's (467-529) earlier commentary, the Fahua yiji, to KUMĀRAJĪVA's Chinese translation of the Saddharmapundarīkasutra. Because of its attribution to Shotoku Taishi, the Hokke gisho is considered an important source for studying the thought of this legendary figure in the evolution of Japanese Buddhism, but the extent of its influence on the early Japanese tradition remains a matter of debate.

Hokyoki. (寶慶). In Japanese, "Record from the Baoqing era," a treatise attributed to Japanese SoToSHu ZEN master DoGEN KIGEN. The Hokyoki was discovered after Dogen's death by his disciple Koun Ejo (1198-1280) and a preface was prepared in 1750. The Hokyoki is purportedly a record of Dogen's tutelage under the Chinese CAODONG ZONG master TIANTONG RUJING during his sojourn in China during the Baoqing reign era (1225-1227) of the Southern Song dynasty. The Hokyoki records specific instructions attributed to Rujing, including such topics as the "sloughing off body and mind" (J. SHINJIN DATSURAKU), seated meditation (J. zazen; C. ZUOCHAN), and his doctrinal teachings.

Honcho kosoden. (本朝高僧伝). In Japanese, "Biographies of Eminent Clerics of Japan"; a late Japanese biographic collection, written by the RINZAISHu ZEN monk Mangen Shiban (1626-1710) in 1702, in a total of seventy-five rolls. The Honcho kosoden includes the biographies of 1,662 Japanese priests affiliated with a variety of Buddhist sects (except, prominently, the JoDO SHINSHu and NICHIRENSHu) from the sixth century onward. Unlike Shiban's 1678 ENPo DENToROKU, which contains over one thousand biographies of only Zen clerics and lay practitioners, the Honcho kosoden also discusses clerics from other schools of Japanese Buddhism. The biographies are divided into ten general categories: founders, exegetes, meditators, thaumaturges, VINAYA specialists, propagators, ascetics, pilgrims, scriptural reciters, and others. As the most comprehensive and voluminous Japanese collection of biographies of eminent clerics, the text is an indispensable work for research into the lineage histories of many of the most important schools of Japanese Buddhism. In 1867, the SHINGONSHu monk Hosokawa Dokai (1816-1876) compiled a supplement to this collection, titled the Zoku Nippon kosoden ("Supplement to the Eminent Clerics of Japan"), which including biographies of over two hundred clerics of the premodern period, in a total of eleven rolls.

Honen. (法然) (1133-1212). Japanese monk regarded as the founder of the JoDOSHu, or PURE LAND school. Honen was a native of Mimasaka province. After his father's violent death, Honen was entrusted to his uncle, a monk at the nearby monastery of Bodaiji. Honen later headed for HIEIZAN in 1147 to received ordination. He began his studies under the TENDAISHu (C. TIANTAI ZONG) monks Genko (d.u.) and Koen (d. 1169), but the corruption he perceived within the Tendai community at ENRYAKUJI led Honen to seek teachings elsewhere. In 1150, he visited the master Eiku (d. 1179), a disciple of the monk RYoNIN, in Kurodani on Mt. Hiei, where he remained for the next twenty years. Under Eiku's guidance, Honen studied GENSHIN's influential treatise, the oJo YoSHu and became a specialist in the practice of nenbutsu ("recollecting the Buddha's name"; see C. NIANFO). Honen is also said to have devoted himself exclusively to the practice of invoking the name of the buddha AMITĀBHA (a type of nenbutsu) after perusing the Chinese monk SHANDAO's influential commentary on the GUAN WULIANGSHOU JING, the Guan Wuliangshou jing shu. In 1175, Honen left Mt. Hiei and established himself in the district of Higashiyama Yoshimizu in the capital Kyoto. His fame grew after his participation in the ohara discussion of 1186, which explored how pure land beliefs and practices could help overcome human suffering. Honen soon attracted many followers, including such prominent figures as the regent Kujo Kanezane (1149-1207). In 1198, Honen compiled his influential treatise, SENCHAKUSHu. Due perhaps to his growing influence and his purported rejection of the Tendai teachings of original enlightenment (HONGAKU), the monks of Enryakuji began attacking Honen, banning his practice of nenbutsu in 1204. The monks of the Nara monastery of KoFUKUJI also petitioned the retired emperor Gotoba (r. 1183-1198) to ban the practice in 1205. A scandal involving two of Honen's disciples led to his exile to Shikoku in 1207 and the execution of four of his disciples. He was later pardoned and returned to Kyoto in 1211. Due to illness, he died the next year in what is now known as the Seishido in the monastery of Chion'in. Honen preached that, in the current degeneration age of the dharma (J. mappo; C. MOFA), the exclusive practice of nenbutsu was the only way through which salvation could be achieved. Due in part to Honen's advocacy, nenbutsu eventually became one of the predominant practices of Japanese Buddhism. Honen's preeminent disciple was SHINRAN (1173-1262), who further radicalized pure land practice by insisting that salvation was only possible through the grace of Amitābha, rather than through continuous nenbutsu practice.

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hongaku. (本覺). In Japanese, "original enlightenment." The notion that enlightenment was a quality inherent in the minds of all sentient beings (SATTVA) initially developed in East Asia largely due to the influence of such presumptive APOCRYPHA as the DASHENG QIXIN LUN. The Dasheng qixin lun posited a distinction between the potentiality to become a buddha that was inherent in the minds of every sentient being, as expressed by the term "original enlightenment" (C. BENJUE; pronounced hongaku in Japanese); and the soteriological process through which that potential for enlightenment had to be put into practice, which it called "actualized enlightenment" (C. SHIJUE; J. shikaku). This distinction is akin to the notion that a person may in reality be enlightened (original enlightenment), but still needs to learn through a course of religious training how to act on that enlightenment (actualized enlightenment). This scheme was further developed in numerous treatises and commentaries written by Chinese exegetes in the DI LUN ZONG, HUAYAN ZONG, and TIANTAI ZONG. ¶ In medieval Japan, this imported soteriological interpretation of "original enlightenment" was reinterpreted into an ontological affirmation of things just as they are. Enlightenment was thence viewed not as a soteriological experience, but instead as something made manifest in the lived reality of everyday life. Hongaku thought also had wider cultural influences, and was used, for example, to justify conceptually incipient doctrines of the identity between the buddhas and bodhisattvas of Buddhism and the indigenous deities (KAMI) of Japan (see HONJI SUIGAKU; SHINBUTSU SHuGo). Distinctively Japanese treatments of original enlightenment thought begin in the mid-eleventh century, especially through oral transmissions (kuden) within the medieval TENDAISHu tradition. These interpretations were subsequently written down on short slips of paper (KIRIGAMI) that were gradually assembled into more extensive treatments. These interpretations ultimately came to be attributed by tradition to the great Tendai masters of old, such as SAICHo (767-822), but connections to these earlier teachers are dubious at best and the exact dates and attributions of these materials are unclear. During the late Heian and Kamakura periods, hongaku thought bifurcated into two major lineages, the Eshin and Danna (both of which subsequently divided into numerous subbranches). This bifurcation was largely a split between followers of the two major disciples of the Tendai monk RYoGEN: GENSHIN (942-1017) of Eshin'in in YOKAWA (the famous author of the oJo YoSHu); and Kakuun (953-1007) of Danna'in in the Eastern pagoda complex at ENRYAKUJI on HIEIZAN. The Tendai tradition claims that these two strands of interpretation derive from Saicho, who learned these different approaches while studying Tiantai thought in China under Daosui (J. Dosui/Dozui; d.u.) and Xingman (J. Gyoman; d.u.), and subsequently transmitted them to his successors in Japan; the distinctions between these two positions are, however, far from certain. Other indigenous Japanese schools of Buddhism that developed later during the Kamakura period, such as the JoDOSHu and JoDO SHINSHu, seem to have harbored more of a critical attitude toward the notion of original enlightenment. One of the common charges leveled against hongaku thought was that it fostered a radical antinomianism, which denied the need for either religious practice or ethical restraint. In the contemporary period, the notion of original enlightenment has been strongly criticized by advocates of "Critical Buddhism" (HIHAN BUKKYo) as an infiltration into Buddhism of Brahmanical notions of a perduring self (ĀTMAN); in addition, by valorizing the reality of the mundane world just as it is, hongaku thought was said to be an exploitative doctrine that had been used in Japan to justify societal inequality and political despotism. For broader East Asian perspectives on "original enlightenment," see BENJUE.

Honganji. (本願寺). In Japanese, "Original Vow Monastery." Honganji is the headquarters (honzan) of the JoDO SHINSHu sect in Japan; it is located in the Shimogyo district of Kyoto. In 1277, Kakushinni (1224-1283), the daughter of the Japanese PURE LAND monk SHINRAN, designated her father's grave in the otani district near Kyoto to be the primary memorial site for his worship. The site was later transformed into a temple, where an image of the buddha AMITĀBHA was installed. After a long period of factional disputes, the various groups of Shinran's followers were reunited by the eighth head priest of Honganji, RENNYO. In 1465, warrior monks from HIEIZAN razed Honganji and turned the site into one of their own branch temples (matsuji). In 1478, having gained enough support to counter any threat from Mt. Hiei, Rennyo moved Honganji to the Yamashina area of Kyoto. The move was completed in 1483 with the completion of the Amida hall. Under Rennyo's leadership, Honganji became the central monastery of the Jodo Shinshu tradition. Rennyo built a broad network of temples that was consolidated under the sole administration of Honganji. After a brief move to osaka, Honganji was relocated to its current site in Kyoto on the order of Toyotomi Hideyoshi (1536-1598). A split occurred between two factions shortly thereafter, and ever since the early seventeenth century the Nishi (West) and Higashi (East) Honganji complexes have served as the religious centers of these two major branches of Jodo Shinshu, the NISHI HONGANJIHA and the HIGASHI HONGANJIHA (also known as the oTANIHA).

honji suijaku. (本地垂迹). In Japanese, "manifestation from the original state"; an indigenous Japanese explanation of the way in which the imported religion of Buddhism interacted with local religious cults. In this interpretation, an originally Indian buddha, BODHISATTVA, or divinity (the "original ground," or "state"; J. honji) could manifest or incarnate in the form of a local Japanese deity (KAMI) or its icon, which was then designated the "trace it dropped" (J. suijaku). The notion of honji suijaku was derived from the earlier Buddhist doctrine of multiple buddha bodies (BUDDHAKĀYA), especially the so-called transformation body (NIRMĀnAKĀYA). The honji suijaku doctrine thus facilitated the systematic incorporation of local deities within Buddhism, speeding the localization of Buddhism within the religious culture of Japan. A movement forcefully to separate from Buddhism the local deities, now known collectively as SHINTo, occurred during the Meiji period (see HAIBUTSU KISHAKU). See also SHINBUTSU SHuGo.

honmon. (C. benmen; K. ponmun 本門). In Japanese, lit. "fundamental teaching" or "origin teaching"; the essential core of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), which is detailed in the latter fourteen of the scripture's twenty-four chapters; in distinction to the SHAKUMON (lit. "trace teaching"), the provisional first half of the sutra. The term is especially important in both the TIANTAI (J. TENDAI) and NICHIREN-oriented schools of East Asian Buddhism. The honmon is regarded as the teaching preached by the true Buddha, who attained buddhahood an infinite number of KALPAs ago. Traditionally, the sixteenth chapter of the Saddharmapundarīkasutra, "The Longevity of the TATHĀGATA," is believed to constitute the central chapter of the honmon. In this chapter, the Buddha reveals his true identity: he became enlightened in the remote past, yet he appears to have a limited lifespan and to pass into NIRVĀnA in order to inspire sentient beings' spiritual practice, since if they were to know about the Buddha's eternal presence, they might not exert themselves. Honmon is also called the "effect" or "fruition" section of the scripture, since it preaches the omnipresence of the Buddha, which is a consequence of the long process of training that he undertook in the course of achieving enlightenment. The Tiantai master TIANTAI ZHIYI (538-597) first applied the two terms honmon and shakumon to distinguish these two parts of the Saddharmapundarīkasutra; he compared the two teachings to the moon in the sky and its reflection on the surface of a pond, respectively. Zhiyi considered the honmon to be different from the shakumon and other scriptural teachings in that it alone revealed the fundamental enlightenment of the Buddha in the distant past. He thus argued that, even though the honmon and shakumon are inconceivably one, the timeless principle of enlightenment itself is revealed in the honmon and all other teachings are merely the "traces" of this principle. The Japanese Tendai tradition offered a slightly different understanding of honmon: despite the fact that sĀKYAMUNI Buddha attained buddhahood numerous eons ago, his manifestation in this world served as a metaphor for the enlightenment inherent in all living things. Tendai thus understood honmon to mean "original enlightenment" (HONGAKU; see also C. BENJUE) and the dynamic phase of suchness (TATHATĀ) that accorded with phenomenal conditions, while "shakumon" was the "acquired enlightenment" (see C. SHIJUE) and the immutable phase of suchness as the unchanging truth. Most crucially, the Tendai tradition emphasized the superiority of honmon over shakumon. The two terms are also important in the various Nichiren-related schools of Japanese Buddhism. NICHIREN (1222-1282) maintained that myohorengekyo, the Japanese title (DAIMOKU) of the Saddharmapundarīkasutra, was in fact the true honmon of the sutra.

honmon no daimoku. (本門の題目). In Japanese, lit. "DAIMOKU of the essential teaching"; term used specifically in the NICHIREN and associated schools of Japanese Buddhism to refer to the essential teaching epitomized in the title of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"). The title of the sutra is presumed to summarize the gist of the entire scripture and it is recited in its Japanese pronunciation (see NAM MYoHoRENGEKYo) as a principal religious practice of the Nichiren and SoKA GAKKAI schools. Recitation of the title of the Saddharmapundarīkasutra was advocated as one of the "three great esoteric laws" (SANDAIHIHo) by the Japanese reformer NICHIREN (1222-1282) and was said to exemplify mastery of wisdom (PRAJNĀ) in the three trainings (TRIsIKsĀ).

Horyuji. (法隆寺). In Japanese, "Dharma Flourishing Monastery." Horyuji is considered one of the seven great monasteries in former capital of Nara. The monastery is currently affiliated with the Shotoku tradition and serves as the headquarters (honzan) of the Hosso school (C. FAXIANG ZONG). According to extant inscriptions, Empress Suiko (r. 592-628) and SHoTOKU TAISHI (574-622) built Horyuji in 607 to honor the deathbed wishes of retired Emperor Yomei (r. 585-587). Prince Shotoku's estate in Ikaruga was chosen as the site for the construction project. A famous Shaka (sĀKYAMUNI) triad produced perhaps in the early seventh century is installed in its Golden Hall (Kondo). Horyuji is also famous for its numerous ancient icons and ritual artifacts and also for its five-story pagoda and Golden Hall, which is one of the oldest standing wooden structures in Japan. The monastery is currently divided into eastern and western cloisters.

hotoke. (佛). A vernacular Japanese term for "buddha." Colloquially, hotoke is also used to refer to a deceased person or the soul of a deceased person.

Huanglong pai. (J. oryoha/oryuha; K. Hwangnyong p'a 龍派). In Chinese, "Huanglong school"; collateral lineage of the CHAN school's LINJI ZONG, one of the five houses and seven schools (WU JIA QI ZONG) of the Chan during the Northern Song dynasty (960-1126). The school's name comes from the toponym of its founder, HUANGLONG HUINAN (1002-1069), who taught at Mt. Huanglong in present-day Jiangxi province; Huinan was a disciple of Shishuang Chuyuan (986-1039), himself a sixth-generation successor in the Linji school. The Huanglong school was especially known for "lettered Chan" (WENZI CHAN), a style of Chan that valorized belle lettres, and especially poetry, in Chan practice. Many of the most influential monks in the Huanglong school exemplified a period when Chan entered the mainstream of Chinese intellectual life: their practice of Chan was framed and conceptualized in terms that drew from their wide learning and profound erudition, tendencies that helped make Chan writings particularly appealing to wider Chinese literati culture. JUEFAN HUIHONG (1071-1128), for example, decried the bibliophobic tendencies in Chan that were epitomized in the aphorism that Chan "does not establish words and letters" (BULI WENZI) and advocated that Chan insights were in fact made manifest in both Buddhist sutras and the uniquely Chan genres of discourse records (YULU), lineage histories (see CHUANDENG LU), and public-case anthologies (GONG'AN). Huanglong and YUNMEN ZONG masters made important contributions to the development of the Song Chan literary styles of songgu ([attaching] verses to ancient [cases]) and niangu (raising [and analyzing] ancient [cases]). Because of their pronounced literary tendencies, many Huanglong monks became close associates of such Song literati-officials as Su Shi (1036-1101), Huang Tingjian (1045-1105), and ZHANG SHANGYING (1043-1122). After the founder's death, discord appeared within the Huanglong lineage: the second-generation master Baofeng Kewen (1025-1102) and his disciple Juefan Huihong criticized the practices of another second-generation master Donglin Changzong (1025-1091) and his disciples as clinging to silence and simply waiting for enlightenment; this view may have influenced the subsequent criticism of the CAODONG ZONG by DAHUI ZONGGAO (1089-1163), who trained for a time with the Huanglong master Zhantang Wenjun (1061-1115). The Huanglong pai was the first school of Chan to be introduced to Japan: by MYoAN EISAI (1141-1215), who studied with the eighth-generation Huanglong teacher Xu'an Huaichang (d.u.). The Huanglong pai did not survive as a separate lineage in either country long after the twelfth century, as its rival YANGQI PAI came to prominence; it was eventually reabsorbed into the Yangqi lineage.

huatou. (J. wato; K. hwadu 話頭). In Chinese, "topic of inquiry"; in some contexts, "critical phrase" or "keyword." The Song-dynasty CHAN master DAHUI ZONGGAO, in the LINJI ZONG, popularized a meditative technique in which he urged his students (many of whom were educated literati) to use a Chan case (GONG'AN) as a "topic of meditative inquiry" (huatou) rather than interpret it from purely intellectual or literary perspectives. Perhaps the most famous and most widely used huatou is the topic "no" (WU) attributed to the Chan master ZHAOZHOU CONGSHEN: A monk asked Zhaozhou, "Does a dog have buddha-nature (FOXING), or not?," to which Zhaozhou replied "WU" ("no"; lit. "it does not have it"; see GOUZI WU FOXING; WU GONG'AN). Because of the widespread popularity of this particular one-word topic in China, Korea, and Japan, this huatou is often interpreted as a "critical phrase'" or "keyword," in which the word "wu" is presumed to be the principal topic and thus the "keyword," or "critical phrase," of the longer gong'an exchange. Because Zhaozhou's answer in this exchange goes against the grain of East Asian Mahāyāna Buddhism-which presumes that all sentient beings, including dogs, are inherently enlightened-the huatou helps to foster questioning, or technically "doubt" (YIQING), the focus of a new type of Chan meditation called KANHUA CHAN, "the Chan of investigating the huatou." Huatou (which literally means "head of speech," and thus "topic") might best be taken metaphorically as the "apex of speech," or the "point at which (or beyond which) speech exhausts itself." Speech is of course initiated by thought, so "speech" in this context refers to all the discriminative tendencies of the mind, viz., conceptualization. By leading to the very limits of speech-or more accurately thought-the huatou acts as a purification device that frees the mind of its conceptualizing tendencies, leaving it clear, attentive, and calm. Even though the huatou is typically a word or phrase taken from the teachings of previous Chan masters, it is a word that is claimed to bring an end to conceptualization, leaving the mind receptive to the influence of the unconditioned. As Dahui notes, huatou produces a "cleansing knowledge and vision" (see JNĀNADARsANA) that "removes the defects of conceptual understanding so that one may find the road leading to liberation." Huatou is thus sometimes interpreted in Chinese Buddhism as a type of meditative "homeopathy," in which one uses a small dosage of the poison of concepts to cure the disease of conceptualization. Dahui's use of the huatou technique was first taught in Korea by POJO CHINUL, where it is known by its Korean pronunciation as hwadu, and popularized by Chinul's successor, CHIN'GAK HYESIM. Investigation of the hwadu remains the most widespread type of meditation taught and practiced in Korean Buddhism. In Japanese Zen, the use of the wato became widespread within the RINZAISHu, due in large part to the efforts of HAKUIN EKAKU and his disciples.

Huayan jing helun. (J. Kegongyo goron; K. Hwaom kyong hap non 華嚴經合論). In Chinese, "A Comprehensive Exposition of the AVATAMSAKASuTRA," a commentary written by LI TONGXUAN in the Tang dynasty (618-907), a reclusive lay Huayan adept and contemporary of the HUAYAN patriarch FAZANG. The commentary is also known as the "Commentary to the New [Translation] of the AvataMsakasutra" (Xin Huayan jing lun), because it comments on sIKsĀNANDA's "new" eighty-roll translation of the AvataMsakasutra, rather than Buddhabhadra's "old" sixty-roll rendering, which had been the focus of all earlier Huayan commentarial writing. Li Tongxuan's "Exposition of the AvataMsakasutra" contained ideas that were quite distinct from standard Huayan interpretations, such as the emphasis on the centrality of the preliminary soteriological stage of the "ten faiths" (shixin), rather than the "ten abodes" (shizhu) that had been stressed in previous Huayan accounts. Li's work subsequently played a key role in the revitalization of the Chinese Huayan exegetical tradition, especially in the thought of the Huayan patriarch CHENGGUAN. Li's worked dropped out of circulation soon after its composition, but after centuries in obscurity, the exposition was rediscovered by Chinese CHAN adepts during the Song dynasty, such as DAHUI ZONGGAO, and by Korean SoN adepts during the Koryo dynasty for the provocative parallels they perceived between Li Tongxuan's treatment of Huayan soteriology and the Chan approach of sudden awakening (DUNWU). The Korean Son exegete POJO CHINUL (1158-1210) was so inspired by the text that he wrote a three-roll abridgment of it entitled "Excerpts from the Exposition of the AvataMsakasutra" (Hwaom non choryo), which he used to demonstrate the parallels between the Huayan soteriological schema and his preferred meditative approach of "sudden awakening followed by gradual cultivation" (K. tono chomsu; C. TUNWU JIANXIU). In Japan, Li Tongxuan's advocacy of meditating on the light emanating from the Buddha's body was also a major influence on MYoE KoBEN.

Huayan zong. (J. Kegonshu; K. Hwaom chong 華嚴宗). In Chinese, "Flower Garland School," an important exegetical tradition in East Asian Buddhism. Huayan takes its name from the Chinese translation of the title of its central scripture, the AVATAMSAKASuTRA (or perhaps BUDDHĀVATAMSAKASuTRA). The Huayan tradition is also sometimes referred to the Xianshou zong, after the sobriquet, Xianshou, of one of its greatest exegetes, FAZANG. A lineage of patriarchs, largely consisting of the tradition's great scholiasts, was retrospectively created by later followers. The putative first patriarch of the Huayan school is DUSHUN, who is followed by ZHIYAN, Fazang, CHENGGUAN, and GUIFENG ZONGMI. The work of these exegetes exerted much influence in Korea largely through the writings of ŬISANG (whose exegetical tradition is sometimes known as the Pusok chong) and WoNHYO. Hwaom teachings remained the foundation of Korean doctrinal exegesis from the Silla period onward, and continued to be influential in the synthesis that POJO CHINUL in the Koryo dynasty created between SoN (CHAN) and KYO (the teachings, viz., Hwaom). The Korean monk SIMSANG (J. Shinjo; d. 742), a disciple of Fazang, who transmitted the Huayan teachings to Japan in 740 at the instigation of RYoBEN (689-773), was instrumental in establishing the Kegon school in Japan. Subsequently, such teachers as MYoE KoBEN (1173-1232) and GYoNEN (1240-1321) continued Kegon exegesis into the Kamakura period. In China, other exegetical traditions such as the DI LUN ZONG, which focused on only one part of the AvataMsakasutra, were eventually absorbed into the Huayan tradition. The Huayan tradition was severely weakened in China after the depredations of the HUICHANG FANAN, and because of shifting interests within Chinese Buddhism away from sutra exegesis and toward Chan meditative practice and literature, and invoking the name of the buddha AMITĀBHA (see NIANFO). ¶ The Huayan school's worldview is derived from the central tenets of the imported Indian Buddhist tradition, but reworked in a distinctively East Asian fashion. Huayan is a systematization of the teachings of the AvataMsakasutra, which offered a vision of an infinite number of interconnected world systems, interfused in an all-encompassing realm of reality (DHARMADHĀTU). This profound interdependent and ecological vision of the universe led Huayan exegetes to engage in a creative reconsideration of the central Buddhist doctrine of dependent origination (PRATĪTYASAMUTPĀDA), which in their interpretation meant that all phenomena in the universe are mutually creating, and in turn are being mutually created by, all other phenomena. Precisely because in the traditional Buddhist view any individual phenomenon was devoid of a perduring self-nature of its own (ANĀTMAN), existence in the Huayan interpretation therefore meant to be in a constant state of multivalent interaction with all other things in the universe. The boundless interconnectedness that pertains between all things was termed "dependent origination of the dharmadhātu" (FAJIE YUANQI). Huayan also carefully examines the causal relationships between individual phenomena or events (SHI) and the fundamental principle or patterns (LI) that govern reality. These various relationships are systematized in Chengguan's teaching of the four realms of reality (dharmadhātu): the realm of principle (LI FAJIE), the realm of individual phenomena (SHI FAJIE), the realm of the unimpeded interpenetration between principle and phenomena (LISHI WU'AI FAJIE), and the realm of the unimpeded interpenetration between phenomenon and phenomena (SHISHI WU'AI FAJIE). Even after Huayan's decline as an independent school, it continued to exert profound influence on both traditional East Asian philosophy and modern social movements, including engaged Buddhism and Buddhist environmentalism.

huguo Fojiao. (J. gokoku Bukkyo; K. hoguk Pulgyo 護國佛敎). In Chinese, "state-protection Buddhism," referring to the sociopolitical role Buddhism played in East Asia to protect the state against war, insurrection, and natural disasters. The doctrinal justification for such a protective role for Buddhism derives from the "Guanshiyin pusa pumen pin" ("Chapter on the Unlimited Gate of the BODHISATTVA AVALOKITEsVARA") and the "Tuoluoni pin" (DHĀRAnĪ chapter) of the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), the "Huguo pin" ("Chapter on Protecting the State") of the RENWANG JING ("Scripture for Humane Kings"), and the "Zhenglun pin" ("Chapter on Right View") of the SUVARnAPRABHĀSOTTAMASuTRA ("Golden Light Sutra"). For example, the Suvarnaprabhāsottamasutra states that a ruler who accepts that sutra and has faith in the dharma will be protected by the four heavenly kings (CĀTURMAHĀRĀJAKĀYIKA); but if he neglects the dharma, the divinities will abandon his state and calamity will result. The "Huguo pin" of the Renwang jing notes that "when the state is thrown into chaos, facing all sorts of disasters and being destroyed by invading enemies," kings should set up in a grand hall one hundred buddha and bodhisattva images and one hundred seats, and then invite one hundred eminent monks to come there and teach the Renwang jing. This ritual, called the "Renwang Assembly of One-Hundred Seats" (C. Renwang baigaozuo hui; J. Ninno hyakukozae; K. Inwang paekkojwa hoe) would ward off any calamity facing the state and was held in China, Japan, and Korea from the late sixth century onward. In Japan, these three scriptures were used to justify the role Buddhism could play in protecting the state; and the Japanese reformist NICHIREN (1222-1282) cites the Suvarnaprabhāsottamasutra in his attempts to demonstrate that the calamities then facing Japan were a result of the divinities abandoning the state because of the government's neglect of the true teachings of Buddhism. The notion of state protection also figured in the introduction of ZEN to Japan. In 1198, the TENDAI and ZEN monk MYoAN EISAI (1141-1215) wrote his KoZEN GOKOKURON ("Treatise on the Promulgation of Zen as a Defense of the State"), which explained why the new teachings of Zen would both protect the state and allow the "perfect teachings" (see JIAOXIANG PANSHI) of Tendai to flourish. ¶ "State-protection Buddhism" has also been posited as one of the defining characteristics of Korean Buddhism. There are typically four types of evidence presented in support of this view. (1) Such rituals as the Inwang paekkojwa hoe (Renwang jing recitation) were held at court at least ten times during the Silla dynasty and increased dramatically to as many as one hundred twenty times during the succeeding Koryǒ dynasty. (2) Monasteries and STuPAs were constructed for their apotropaic value in warding off calamity. During the Silla dynasty, e.g., HWANGNYONGSA and its nine-story pagoda, as well as Sach'onwangsa (Four Heavenly Kings Monastery), were constructed for the protection of the royal family and the state during the peninsular unification wars. During the succeeding Koryo dynasty, the KORYo TAEJANGGYoNG (Korean Buddhism canon) was carved (twice) in the hopes that state support for this massive project would prompt the various buddhas and divinities (DEVA) to ward off foreign invaders and bring peace to the kingdom. (3) Eminent monks served as political advisors to the king and the government. For example, Kwangjong (r. 949-975), the fourth monarch of the Koryǒ dynasty, established the positions of wangsa (royal preceptor) and kuksa (state preceptor, C. GUOSHI), and these offices continued into the early Choson dynasty. (4) Monks were sometimes at the vanguard in repelling foreign invaders, such as the Hangmagun (Defeating Māra Troops) in twelfth-century Koryo, who fought against the Jurchen, and the Choson monks CH'oNGHo HYUJoNG (1520-1604) and SAMYoNG YUJoNG (1544-1610), who raised monks' militias to fight against the Japanese during the Hideyoshi invasions of the late sixteenth century. In the late twentieth century, revisionist historians argued that the notion of "state-protection Buddhism" in Korea may reflect as much the political situation of the modern and contemporary periods as any historical reality, and may derive from the concept of "chingo kokka" (protecting the state) advocated by Japanese apologists during the Buddhist persecution of the Meiji period (1868-1912).

Huiguo. (J. Keika; K. Hyegwa 惠果) (746-805). Tang-dynasty Chinese monk, reputed seventh patriarch of esoteric Buddhism (J. MIKKYo), and a master especially of the KONGoKAI and TAIZoKAI transmissions. Huiguo was a native of Shaanxi province. He became a monk at an early age and went to the monastery of Qinglongsi in the Chinese capital of Chang'an, where he became a student of the master (ĀCĀRYA) AMOGHAVAJRA's disciple Tanchen (d.u.). In 765, Huiguo received the full monastic precepts, after which he is said to have received the teachings on the VAJRAsEKHARASuTRA from Amoghavajra himself. Two years later, Huiguo is also said to have received instructions on the taizokai and the SUSIDDHIKARASuTRA from the obscure Korean monk Hyonch'o (d.u.), a purported disciple of ācārya sUBHAKARASIMHA. In 789, Huiguo won the support of Emperor Dezong (r. 779-805) by successfully praying for rain. Huiguo's renown was such that he received disciples from Korea, Japan, and even Java. In 805, Huiguo purportedly gave instructions on the kongokai and taizokai to the eminent Japanese pilgrim KuKAI during the three months prior to the master's death, and eventually performed the consecration ritual (ABHIsEKA) for his student. Kukai thus claimed that Huiguo was the Chinese progenitor of the Japanese SHINGONSHu. That same year, Huiguo passed away at his residence in the Eastern Pagoda cloister at Qinglongsi.

Humphreys, Christmas. (1901-1983). Early British popularizer of Buddhism and founder of the Buddhist Society, the oldest lay Buddhist organization in Europe. Born in London in 1901, Humphreys was the son of Sir Travers Humphreys (1867-1956), a barrister perhaps best known as the junior counsel in the prosecution of the Irish writer Oscar Wilde (1854-1900). Following in his father's footsteps, Humphreys studied law at Cambridge University and eventually became a senior prosecutor at the Old Bailey, London, the central criminal court, and later a circuit judge; he was also involved in the Tokyo war crimes trials as a prosecutor, a post he accepted so he could also further in Japan his studies of Buddhism. (Humphreys's later attempts to inject some Buddhist compassion into his courtroom led to him being called the "gentle judge," who gained a reputation for being lenient with felons. After handing down a six-month suspended sentence to an eighteen-year-old who had raped two women at knifepoint, the public outcry that ensued eventually led to his resignation from the bench in 1976.) Humphreys was interested in Buddhism from his youth and declared himself a Buddhist at age seventeen. In 1924, at the age of twenty-three, he founded the Buddhist Society, London, and served as its president until his death; he was also the first publisher of its journal, The Middle Way. Humphreys strongly advocated a nonsectarian approach to Buddhism, which embraced the individual schools of Buddhism as specific manifestations of the religion's central tenets. His interest in an overarching vision of the whole of the Buddhist tradition led him in 1945 to publish his famous Twelve Principles of Buddhism, which has been translated into fourteen languages. These principles focus on the need to recognize the conditioned nature of reality, the truth of impermanence and suffering, and the path that Buddhism provides to save oneself through "the intuition of the individual." A close associate of DAISETZ TEITARO SUZUKI and a contemporary of EDWARD CONZE, Humphreys himself wrote over thirty semischolarly and popular books and tracts on Buddhism, including Buddhism: An Introduction and Guide, published in 1951.

Hwaomsa. (華嚴寺). In Korean, "Flower Garland Monastery"; the nineteenth of the major district monasteries (PONSA) in the contemporary CHOGYE order and the largest monastery on the Buddhist sacred mountain of CHIRISAN. According to the Hwaomsa monastery history, the monastery was founded in 544 by the obscure monk Yon'gi (d.u.), an Indian monk who is claimed to have been the first figure to spread the teaching of the AVATAMSAKASuTRA in Korea. (Five works related to the AvataMsakasutra and the DASHENG QIXIN LUN are attributed to Yon'gi in Buddhist catalogues, but none are extant.) In 645, during the Silla dynasty, the VINAYA master CHAJANG constructed at the monastery a three-story stone STuPA with four lions at the base, in which to preserve the relics (sARĪRA) of the Buddha. The eminent scholiast WoNHYO (617-686) is said to have taught at the monastery the "flower boys" (hwarang) group of Silla elite young men. In 677, the important vaunt courier in the Korean Hwaom school, ŬISANG (625-702), constructed a main shrine hall, the Changyukchon, where a gold buddha image six-chang (sixty feet) high was installed, and had inscribed the eighty-roll recension of the AvataMsakasutra on the four stone walls of the hall; since his time, the monastery was known as one of the centers of the Hwaom school (HUAYAN ZONG) in Korea. In 1462, during the Choson dynasty, Hwaomsa was raised to the status of a main monastery in the Son school (CHAN ZONG) of Buddhism. The monastery burned down during the Japanese Hideyoshi invasion of (1592-1598) and was rebuilt several times afterward. In 1702, the Son monk Kyeba (d.u.) built a new main shrine hall, Kakhwangjon, to replace the ruined Changyukchon, and the monastery was elevated to a main monastery of both the Son and Kyo (Doctrine) schools. The monastery is the nineteenth of the major parish monasteries (PONSA) in the contemporary CHOGYE order.

hyalonema ::: n. --> A genus of hexactinelline sponges, having a long stem composed of very long, slender, transparent, siliceous fibres twisted together like the strands of a color. The stem of the Japanese species (H. Sieboldii), called glass-rope, has long been in use as an ornament. See Glass-rope.

hydrangea ::: n. --> A genus of shrubby plants bearing opposite leaves and large heads of showy flowers, white, or of various colors. H. hortensis, the common garden species, is a native of China or Japan.

ichinengi. (一念義). In Japanese, "the doctrine of a single recitation," in the Japanese PURE LAND traditions, the practice of a single verbal recitation of the buddha AMITĀBHA's name (J. nenbutsu; C. NIANFO). This doctrine refers to a position held by some of HoNEN's (1133-1212) major disciples in the early JoDOSHu, especially Jokakubo Kosai (1163-1247), and to a lesser extent SHINRAN (1163-1273). After Honen passed away, a debate emerged among his followers over whether salvation in Amitābha's pure land of SUKHĀVATĪ was attained through a "single recitation" of the Buddha's name, or "multiple recitations" (see TANENGI). The single-recitation position advocates that a single moment of faith would be sufficient to ensure rebirth in that pure land, because the person would then be receptive to Amitābha's grace. Due to this near-exclusive emphasis on the role of grace in effecting salvation, some of the proponents of single-recitation practice apparently engaged in antinomian behavior, such that the doctrine of ichinengi came to be associated with subversive political activities. The degree to which this single moment of faith arises from the "self-power" (JIRIKI) of the aspirant or the "other-power" (TARIKI) of Amitābha was also debated. Although Shinran seems to have favored the single-recitation position, he also argued that neither the single- nor multiple-recitation position provided a comprehensive perspective on the prospect of salvation. (For the JISHU practice of ippen nenbutsu, the one-time invocation of the Buddha's name as if it were the time of one's death, see IPPEN.)

Ikeda Daisaku. (池田大作) (b. 1928). Third president of SoKA GAKKAI, Japan's largest lay Buddhism organization, which is considered one of Japan's "new religions." Ikeda also helped found Soka Gakkai International (SGI), which in 2008 claimed twelve million members in 192 countries and territories. He is a prolific author, who also founded a number of institutions, including Soka University, the Komeito political party, the Institute of Oriental Philosophy, and the Tokyo Fuji Art Museum. Ikeda was born on January 2, 1928, in the Ota Ward of Tokyo, to parents who cultivated and sold seaweed. After graduating from Fuji Junior College, he took employment under Toda Josei (1900-1958), the second president of Soka Gakkai. Ikeda received intensive mentoring from Toda and accompanied him on most of his travels. Ikeda also helped carry out Toda's propagation (shakubuku) campaigns. Ikeda served as the third president of Soka Gakkai from 1960 to 1979 until disagreements with the NICHIREN SHoSHu priesthood, notably its head priest, Nikken (b. 1922), led to his resignation from the organization. In 1991, poor relations with the priesthood culminated in his excommunication. While remaining as Soka Gakkai's spiritual leader, Ikeda has additionally served as the president of SGI since its founding in 1975. Throughout his career with Soka Gakkai and SGI, Ikeda has met with both criticism and praise. At times, the organization's aggressive proselytizing efforts have made Ikeda and Soka Gakkai objects of suspicion, and its political activities have led to several scandals: the 1956 "osaka incident" in which he was charged with election fraud after engineering the election of a Komeito party member; and a 1979 controversy over the suppression of several publications that criticized Ikeda and Soka Gakkai. At the same time, Ikeda is respected as a leader on human rights and peace issues. He has been a strong supporter of the United Nations and has engaged in discussions with political leaders around the world. The expansive growth of both Soka Gakkai and SGI can in large measure be attributed to his leadership.

Ikkyu Sojun. (一休宗純) (1394-1481). Japanese ZEN master in the RINZAISHu, also known by his sobriquet Kyoun shi (Master Crazy Cloud). Materials on Ikkyu's life are an often indistinguishable mixture of history and legend. Little is known of Ikkyu's early years, but he is said to have been the illegitimate son of Emperor Gokomatsu (r. 1382-1392, 1392-1412). In 1399, Ikkyu was sent to the monastery of ANKOKUJI in Kyoto. In 1410, he left Ankokuji to study under Ken'o Soi (d. 1414), who belonged to the MYoSHINJI branch of Rinzai Zen. After Ken'o's death in 1414, Ikkyu continued his studies under the monk Kaso Sodon (1352-1428) in Katada (present-day Shiga prefecture) near Lake Biwa. Kaso gave him the name Ikkyu, which he continued to use. While studying under Kaso, Ikkyu had his first awakening experience and also acquired some notoriety for his antinomian behavior. Perhaps because of his rivalry with a fellow student named Yoso Soi (1378-1458), Ikkyu left Kaso shortly before his death and headed for the city of Sakai. During this transition period, Ikkyu is said to have briefly returned to lay life, marrying a blind singer and fathering a son. Ikkyu's life in Sakai is shrouded in legend (most of which date to the Tokugawa period). There, he is said to have led the life of a mad monk, preaching in taverns and brothels. In 1437, Ikkyu is also said to have torn up the certificate of enlightenment that his teacher Kaso had prepared for him before his death. In 1440, Ikkyu was called to serve as the abbot of the monastery of DAITOKUJI, but he resigned his post the next year. Ikkyu devoted much of his later life to his famous poetry and brushstroke art. Later, Ikkyu had a falling out with Yoso, who as abbot secured Daitokuji's prominent place in Kyoto. In 1455, Ikkyu published a collection of his poems, the Jikaishu ("Self-Admonishment Collection"), and publicly attacked Yoso. In 1456, Ikkyu restored the dilapidated temple Myoshoji in Takigi (located halfway between Sakai and Kyoto). There, he installed a portrait of the Zen master Daito (see SoHo MYoCHo). Ikkyu also began identifying himself with the Chinese Chan master XUTANG ZHIYU, the spiritual progenitor of the Daitokuji lineage(s), by transforming portraits of Xutang into those of himself. In 1474, Ikkyu was appointed abbot of Daitokuji, which had suffered from a devastating fire during the onin war, and he committed himself to its reconstruction, until his death in 1481. Among his writings, his poetry collection Kyounshu ("Crazy Cloud Anthology") is most famous. Also well known is his Gaikotsu ("Skeletons"), a work, illustrated by Ikkyu himself, about his conversations with skeletons. See also WU'AI XING.

Imje chong. (臨濟宗). The Korean pronunciation of the Chinese LINJI ZONG; the name of a short-lived school of Korean Buddhism during the Japanese colonial period (1910-1945). In 1910, shortly after Japan's formal annexation of Korea, Hoegwang Sason (1862-1933, a.k.a. Yi Hoegwang) and other Korean monks signed a seven-item treaty with the Japanese SoToSHu, which would have assimilated their newly formed Won chong (Consummate Order) of Korean Buddhism into the Soto order. In response to this threat to Korean Buddhist autonomy, such renowned monks as HANYoNG CHoNGHO (1870-1948), HAN YONGUN (1879-1944), and other Korean Buddhist leaders established the Imje chong, with its headquarters at the monastery of PoMoSA in Pusan. These monks adopted this name to demonstrate that they considered the practices of the Soto school to be anathema to the fundamentally Linji orientation of Korean Son practice. Both the Won chong and the Imje chong were ultimately disestablished in 1912 by the Japanese colonial administration after the promulgation of the 1911 Monastery Ordinance, in which all aspects of Korean Buddhist institutional life were brought under the administrative control of the Japanese government-general.

In addition to its more than five thousand main entries, this volume also contains a number of reference tools. Because the various historical periods and dynasties of India, China, Korea, and Japan appear repeatedly in the entries, historical chronologies of the Buddhist periods of those four countries have been provided. In order to compare what events were occurring across the Buddhist world at any given time, we have provided a timeline of Buddhism. Eight maps are provided, showing regions of the Buddhist world and of the traditional Buddhist cosmology. We have also included a List of Lists. Anyone with the slightest familiarity with Buddhism has been struck by the Buddhist propensity for making lists of almost anything. The MahAvyutpatti is in fact organized not alphabetically but by list, including such familiar lists as the four noble truths, the twelve links of dependent origination, and the thirty-two major marks of the Buddha, as well as less familiar lists, such as various kinds of grain (twenty items) and types of ornaments (sixty-four items). Here we have endeavored to include several of the most important lists, beginning with the one vehicle and ending with the one hundred dharmas of the YogAcAra school. After some discussion, we decided to forgo listing the 84,000 afflictions and their 84,000 antidotes.

In (Japanese) Equivalent to the Chinese yin; in Shintoism, the feminine principle of matter or earth, impregnated by Yo (the heavens), the male ethereal principle, and then precipitated into the universe. She forms the first ethereal, sexless objective being, and with him produces the seven divine spirits who emanate the seven creations.

inc ::: n. --> A Japanese measure of length equal to about two and one twelfth yards.

in'in ekishi. (因院易師). In Japanese, "changing teachers in accordance with the temple." Since the fifteenth century, members of the SoToSHu of the ZEN tradition have participated in the practice of taking the lineage of the monastery where one was appointed abbot, even if that lineage was different from one's own. The practice of inheriting the temple's lineage was known as the "temple dharma lineage" (GARANBo), and the practice of switching lineages was called in'in ekishi. Basing his claims on the teachings found in the SHoBoGENZo, the Soto Zen master MANZAN DoHAKU attempted to reform this practice by asserting the importance of the direct, face-to-face transmission (menju shiho) from one master to his disciple (isshi insho). In 1700, he made a request to the Agency of Temples and Shrine (jisha bugyo) to intervene in the garanbo system. Despite fierce opposition from such figures as TENKEI DENSON (1646-1735), the Tokugawa government banned the practice in 1703.

inka. (印可). In Japanese, "certification." See YINKE.

Integrated Services Digital Network "communications" (ISDN) A set of communications {standards} allowing a single wire or {optical fibre} to carry voice, digital network services and video. ISDN is intended to eventually replace the {plain old telephone system}. ISDN was first published as one of the 1984 {ITU-T} {Red Book} recommendations. The 1988 {Blue Book} recommendations added many new features. ISDN uses mostly existing {Public Switched Telephone Network} (PSTN) switches and wiring, upgraded so that the basic "call" is a 64 kilobits per second, all-digital end-to-end channel. {Packet} and {frame} modes are also provided in some places. There are different kinds of ISDN connection of varying bandwidth (see {DS level}): DS0 =  1 channel PCM at   64 kbps T1 or DS1 = 24 channels PCM at 1.54 Mbps T1C or DS1C = 48 channels PCM at 3.15 Mbps T2 or DS2 = 96 channels PCM at 6.31 Mbps T3 or DS3 = 672 channels PCM at 44.736 Mbps T4 or DS4 = 4032 channels PCM at 274.1 Mbps Each channel here is equivalent to one voice channel. DS0 is the lowest level of the circuit. T1C, T2 and T4 are rarely used, except maybe for T2 over microwave links. For some reason 64 kbps is never called "T0". A {Basic Rate Interface} (BRI) is two 64K "bearer" channels and a single "delta" channel ("2B+D"). A {Primary Rate Interface} (PRI) in North America and Japan consists of 24 channels, usually 23 B + 1 D channel with the same physical interface as T1. Elsewhere the PRI usually has 30 B + 1 D channel and an {E1} interface. A {Terminal Adaptor} (TA) can be used to connect ISDN channels to existing interfaces such as {EIA-232} and {V.35}. Different services may be requested by specifying different values in the "Bearer Capability" field in the call setup message. One ISDN service is "telephony" (i.e. voice), which can be provided using less than the full 64 kbps bandwidth (64 kbps would provide for 8192 eight-bit samples per second) but will require the same special processing or {bit diddling} as ordinary PSTN calls. Data calls have a Bearer Capability of "64 kbps unrestricted". ISDN is offered by local telephone companies, but most readily in Australia, France, Japan and Singapore, with the UK somewhat behind and availability in the USA rather spotty. (In March 1994) ISDN deployment in Germany is quite impressive, although (or perhaps, because) they use a specifically German signalling specification, called {1.TR.6}. The French {Numeris} also uses a non-standard protocol (called {VN4}; the 4th version), but the popularity of ISDN in France is probably lower than in Germany, given the ludicrous pricing. There is also a specifically-Belgian V1 experimental system. The whole of Europe is now phasing in {Euro-ISDN}. See also {Frame Relay}, {Network Termination}, {SAPI}. {FAQ (ftp://src.doc.ic.ac.uk/usenet/news-info/comp.dcom.isdn/)}. {Usenet} newsgroup: {news:comp.dcom.isdn}. (1998-03-29)

Integrated Services Digital Network ::: (communications) (ISDN) A set of communications standards allowing a single wire or optical fibre to carry voice, digital network services and video. ISDN is intended to eventually replace the plain old telephone system.ISDN was first published as one of the 1984 ITU-T Red Book recommendations. The 1988 Blue Book recommendations added many new features. ISDN uses mostly so that the basic call is a 64 kilobits per second, all-digital end-to-end channel. Packet and frame modes are also provided in some places.There are different kinds of ISDN connection of varying bandwidth (see DS level): DS0 = 1 channel PCM at 64 kbpsT1 or DS1 = 24 channels PCM at 1.54 Mbps used, except maybe for T2 over microwave links. For some reason 64 kbps is never called T0.A Basic Rate Interface (BRI) is two 64K bearer channels and a single delta channel (2B+D). A Primary Rate Interface (PRI) in North America and Japan interface as T1. Elsewhere the PRI usually has 30 B + 1 D channel and an E1 interface.A Terminal Adaptor (TA) can be used to connect ISDN channels to existing interfaces such as EIA-232 and V.35.Different services may be requested by specifying different values in the Bearer Capability field in the call setup message. One ISDN service is require the same special processing or bit diddling as ordinary PSTN calls. Data calls have a Bearer Capability of 64 kbps unrestricted.ISDN is offered by local telephone companies, but most readily in Australia, France, Japan and Singapore, with the UK somewhat behind and availability in the USA rather spotty.(In March 1994) ISDN deployment in Germany is quite impressive, although (or perhaps, because) they use a specifically German signalling specification, Germany, given the ludicrous pricing. There is also a specifically-Belgian V1 experimental system. The whole of Europe is now phasing in Euro-ISDN.See also Frame Relay, Network Termination, SAPI. .Usenet newsgroup: comp.dcom.isdn. (1998-03-29)

internationalisation "programming" (i18n, globalisation, enabling, software enabling) The process and philosophy of making software portable to other {locales}. For successful {localisation}, products must be technically and culturally neutral. Effective internationalisation reduces the time and resources required for localisation, improving time-to-market abroad and allowing {simultaneous shipment}. In orther words, internationalisation abstracts out local details, localisation specifies those details for a particular locale. Technically this may include allowing {double-byte character sets} such as {unicode} or Japanese, local numbering, date and currency formats, and other local format conventions. It also includes the separation of {user interface} text e.g. in {dialog boxes} and {menus}. All the text used by an application may be kept in a separate file or directory, so that it can be translated all at once. User interfaces may require more screen space for text in other languages. The simplest form of internationalisation may be to make use of {operating system} calls that format time, date and currency values according to the operating system's configuration. The abbreviation i18n means "I - eighteen letters - N". (1999-06-28)

internationalisation ::: (programming) (i18n, globalisation, enabling, software enabling) The process and philosophy of making software portable to other locales.For successful localisation, products must be technically and culturally neutral. Effective internationalisation reduces the time and resources required shipment. In orther words, internationalisation abstracts out local details, localisation specifies those details for a particular locale.Technically this may include allowing double-byte character sets such as unicode or Japanese, local numbering, date and currency formats, and other local format conventions.It also includes the separation of user interface text e.g. in dialog boxes and menus. All the text used by an application may be kept in a separate file or directory, so that it can be translated all at once. User interfaces may require more screen space for text in other languages.The simplest form of internationalisation may be to make use of operating system calls that format time, date and currency values according to the operating system's configuration.The abbreviation i18n means I - eighteen letters - N. (1999-06-28)

International Telecommunications Union "body, standard" (ITU) ITU-T, the telecommunication standardisation sector of ITU, is responsible for making technical recommendations about telephone and data (including fax) communications systems for {PTTs} and suppliers. Before 1993-03-01 ITU-T was known as CCITT. Every four years they hold plenary sessions where they adopt new standards; there was one in 1992. ITU works closely with all {standards} organisations to form an international uniform standards system for communication. Study Group XVII is responsible for recommending standards for data communications over telephone networks. They publish the V.XX standards and X.n {protocols}. {V.21} is the same as {EIA}'s {EIA-232}. {V.24} is the same as EIA's {EIA-232C}. {V.28} is the same as EIA's {EIA-232D}. Address: International Telecommunication Union, Information Services Department, Place des Nations, 1211 Geneva 20, Switzerland. Telephone: +41 (22) 730 5554. Fax: +41 (22) 730 5337. E-mail: "helpdesk@itu.ch", "teledoc@itu.arcom.ch" (Mail body: HELP). {(http://itu.ch/)}. ITU-T standards can be obtained by {FTP} from {Korea (ftp://kum.kaist.ac.kr/doc/STANDARDS/ccitt)}; UK - {Imperial (ftp://src.doc.ic.ac.uk/pub/computing/ccitt/ccitt-standards/)}, {HENSA (ftp://unix.hensa.ac.uk/pub/uunet/doc/literary/obi/Standards/CCITT)}; France - {INRIA (ftp://croton.inria.fr/ITU/ccitt)}, {IMAG (ftp://imag.imag.fr/doc/ccitt)}; {Israel (ftp://cs.huji.ac.il/pub/doc/standards/ccitt)}; FTP USA: {UUNET (ftp://ftp.uu.net/pub/lietrary/obi/Standards/CCITT)}, {gatekeeper (ftp://gatekeeper.dec.com/pub/net/info/bruno.cs.colorado.edu/pub/standards/ccitt)}, {world.std.com (ftp://world.std.com/obi/Standards/CCITT)}; {Australia (ftp://metro.ucc.su.oz.au/pub/ccitt)}; {Germany (ftp://quepasa.cs.tu-berlin.de/pub/doc/CCITT)}; {Japan (ftp://sh.wide.ad.jp/CCITT)}; (1995-01-16)

Ippen. (一遍) (1239-1289). Japanese itinerant holy man (HIJIRI) and reputed founder of the JISHU school of the Japanese PURE LAND tradition. Due perhaps to his own antinomian proclivities, Ippen's life remains a mixture of history and legend. Ippen was a native of Iyo in Shikoku. In 1249, after his mother's death, Ippen became a monk at the urging of his father, a Buddhist monk, and was given the name Zuien. In 1251, Ippen traveled to Dazaifu in northern Kyushu, where he studied under the monk Shodatsu (d.u.). In 1263, having learned of his father's death, Ippen returned to Iyo and briefly married. In 1271, Ippen visited Shodatsu once more and made a pilgrimage to the monastery of ZENKoJI in Shinano to see its famous Amida (AMITĀBHA) triad. His visit to Zenkoji is said to have inspired Ippen to go on retreat, spending half a year in a hut that he built in his hometown of Iyo. The site of his retreat, Sugo, was widely known as a sacred place of practice for mountain ascetics (YAMABUSHI). In 1272, Ippen set out for the monastery of SHITENNoJI in osaka, where he is said to have received the ten precepts. At this time, Ippen also developed the eponymous practice known as ippen nenbutsu (one-time invocation of the name [see NIANFO] of the buddha Amitābha), which largely consists of the uttering the phrase NAMU AMIDABUTSU as if this one moment were the time of one's death. Ippen widely propagated this teaching wherever he went, and, to those who complied, he offered an amulet (fusan), which he said would assure rebirth in Amitābha's pure land. From Shitennoji, Ippen made a pilgrimage to KoYASAN and a shrine at KUMANO, where he is said to have had a revelation from a local manifestation of Amitābha. Ippen then began the life of an itinerant preacher, in the process acquiring a large following now known as the Jishu. In 1279, Ippen began performing nenbutsu while dancing with drums and bells, a practice known as odori nenbutsu and developed first by the monk KuYA. Ippen continued to wander through the country, spreading his teaching until his death. A famous set of twelve narrative hand scrolls known as the Ippen hijiri e ("The Illustrated Biography of the Holy Man Ippen") is an important source for the study of Ippen's life. Currently designated a Japanese national treasure (kokuho), the Ippen hijiri e was completed in 1299 on the tenth anniversary of Ippen's death. See also ICHINENGI.

Ishin Suden. (以心崇傳) (1569-1633). Japanese ZEN master in the RINZAISHu. Suden was born in Kii (present-day Wakayama prefecture) and, while still a youth, left home to become a monk at the Zen monastery of NANZENJI. In 1608, he was appointed the scribe of the new shogun Tokugawa Ieyasu (1543-1616). Suden was put in charge of foreign correspondence and was also given the important title of soroku, or registrar general of monks. As soroku, Suden established the hatto ("laws") for temples and monasteries and put them under the direct control of the bakufu government. Suden thus came to be known as the kokui no saisho, or "black-robed minister." With the assistance of the bakufu, Suden also restored Nanzenji to its former glory. Konchi'in, the name of Suden's residences at both Nanzenji and Edo, came to be synonymous with Suden and his policies. After Ieyasu's death, Suden continued to assist the second shogun Tokugawa Hidetada (1579-1632) in political and religious affairs. In 1626, Suden was given the honorary title Ensho Honko kokushi (State Preceptor Perfectly Illuminating, Original Radiance) from Emperor Gomizunoo (r. 1611-1629). His diary, the Honko kokushi nikki, is a valuable source for studying the sociopolitical history of the early Tokugawa bakufu. Suden also left a collection of poems known as the Kanrin gohoshu.

  “It is the flower sacred to nature and her Gods, and represents the abstract and the Concrete Universes, standing as the emblem of the productive powers of both spiritual and physical nature. It was held sacred from the remotest antiquity by the Aryan Hindus, the Egyptians, and the Buddhists after them; revered in China and Japan, and adopted as a Christian emblem by the Greek and Latin Churches, who made of it a messenger as the Christians do now, who replace it with the water lily. It had, and still has, its mystic meaning which is identical with every nation on the earth” (SD 1:379).

itzibu ::: n. --> A silver coin of Japan, worth about thirty-four cents.

Izanagi and Izanami (Japanese) In Shintoism, the primordial male and female ancestors of humanity, who begot the first god of earth, Tenshoko doijin. “These ‘gods’ are simply our five races, Isanagi and Isanami being the two kinds of the ‘ancestors,’ the two preceding races which give birth to animal and to rational man” (SD 1:241). This heavenly pair was said to have created Japan from drops of brine. ( )

jakugo. (C. zhuoyu/zhuyu; K. ch'ago 著語). In Japanese, "annotation," "attached word," or "capping phrase." Such "annotations" abound in several early Chinese collections of CHAN "cases," or GONG'AN (J. koan), but they are most emblematic of the approach to koan training taught in the Japanese RINZAISHu of ZEN. The use of capping phrases in Japan is largely due to the influence of SoHo MYoCHo (1282-1337), who introduced them in his interpretations of koans. "Capping phrases" are brief phrases that are intended to offer a comment upon a specific Zen case, or koan, to express one's own enlightened understanding, or to catalyze insight in another. These phrases were originally composed in literary Chinese and are taken as often from secular Chinese literature as they are from the Zen tradition's own stories. These phrases range from as few as one word (e.g., Right!, Finished!) to parallel eight-character phrases ("But for the rule and the compass, the square and the round could not be determined,/ But for the plumb-line, the straight and the crooked could not be rectified"), but they are rarely more than twenty-five Sinographs in total. In the Japanese Rinzai system of koan meditative training, a student would demonstrate his understanding of the significance of a koan by submitting to the teacher an (or even the) appropriate jakugo, often taken from such traditional anthologies of these phrases as the seventeenth-century ZENRIN KUSHu ("An Anthology of Phrases from the Zen Grove"). Once the student's understanding of a specific koan was "passed" by the Zen master, the student would then continue on through a whole sequence of other koans, each answered in turn by another jakugo. See also KIRIKAMI.

Jakushitsu Genko. (C. Jishi Yuanguang 寂室元光) (1290-1367). Japanese ZEN monk in the RINZAISHu and founder of the Eigenji branch of the school. After entering the monastery at the age of thirteen, Jakushitsu studied under several Zen masters, including Yakuo Tokken (1244-1320) of ZENKoJI in Kamakura, who administered to him the complete monastic precepts (gusokukai) of a BHIKsU, and Yishan Yining (J. Issan Ichinei; 1247-1317) of NANZENJI in Kyoto, a Chinese LINJI ZONG monk who was active in Japan. Jakushitsu traveled to Yuan China in 1320 together with another Rinzai monk named Kao Sonen (d.1345). There, he studied with such eminent Linji Chan masters as ZHONGFENG MINGBEN (1263-1323), who gave him the cognomen Jishi (J. Jakushitsu), and Yuansou Xingduan (1255-1341). After returning to Japan in 1326, Jakushitsu spent the next twenty-five years traveling around the country as an itinerant monk, until 1362, when he assumed the abbacy of Eigenji, a monastery built for him by Sasaki Ujiyori (1326-1370) in omi no kuni (present-day Shiga prefecture). The emperor subsequently invited him to stay at Tenryuji in Kyoto and KENCHoJI in Kamakura, but he refused, choosing to remain at Eigenji for the remainder of his life. Jakushitsu is well known for his flute playing and his refined Zen poetry, which is considered some of the finest examples of the genre. He was given the posthumous title Enno Zenji (Zen Master Consummate Response).

japanese ::: a. --> Of or pertaining to Japan, or its inhabitants. ::: n. sing. & pl. --> A native or inhabitant of Japan; collectively, the people of Japan.
The language of the people of Japan.


japanned ::: imp. & p. p. --> of Japan ::: a. --> Treated, or coated, with varnish in the Japanese manner.

japanner ::: n. --> One who varnishes in the manner of the Japanese, or one skilled in the art.
A bootblack.


japanning ::: p. pr. & vb. n. --> of Japan ::: n. --> The art or act of varnishing in the Japanese manner.

japannish ::: a. --> After the manner of the Japanese; resembling japanned articles.

japan ::: n. --> Work varnished and figured in the Japanese manner; also, the varnish or lacquer used in japanning. ::: a. --> Of or pertaining to Japan, or to the lacquered work of that country; as, Japan ware.

japonica ::: n. --> A species of Camellia (Camellia Japonica), a native of Japan, bearing beautiful red or white flowers. Many other genera have species of the same name.

jianxing chengfo. (J. kensho jobutsu; K. kyonsong songbul 見性成佛). In Chinese, lit. "see one's nature and become a buddha"; a line summarizing the CHAN school's unique approach to Buddhist meditative practice and attributed retrospectively to the school's putative founder, BODHIDHARMA. This phrase seems to have first appeared in Baoliang's (444-509) Niepan jing ji jie but appears in conjunction with the meaning of Bodhidharma's "coming from the West" (XILAI YI) for the first time in HUANGBO XIYUN's CHUANXIN FAYAO. The phrase jianxing chengfo appears together with another phrase, ZHIZHI RENXIN ("directly point to the human mind"), in the Chuanxin fayao; these two phrases would eventually appear together later with two other phrases, BULI WENZI ("without establishing words or letters") and JIAOWAI BIECHUAN ("a special transmission outside the teachings"), in the ZUTING SHIYUAN, compiled in 1108. These four phrases subsequently became a normative teaching within the Chan school and also the foundation on which the Chan traditions constructed their self-identities in China, Korea, and Japan.

Jianzhen. (C) (鑑眞) (688-763). Chinese VINAYA master and reputed founder of the Japanese RITSU school (cf. NANSHAN LÜ ZONG) and the monastery of ToSHoDAIJI in Japan. See GANJIN.

Jingang pi. (J. Kongobei; K. Kŭmgang pi 金剛錍). In Chinese, "Adamantine Scalpel"; a treatise composed by the TIANTAI exegete JINGXI ZHANRAN. The adamantine (S. VAJRA) scalpel was an ancient Indian tool used in cataract surgery; the title of the text thus alludes to its function as a tool for removing the ignorance that obscures the vision of sentient beings. The Jingang pi is a narrative conveyed in the form of a dream, which is structured around a dialogue with an unidentified stranger. The Jingang pi is largely concerned with the issue of buddha-nature (FOXING), and particularly with the controversy over whether insentient beings possess the buddha-nature. Zhanran seems to be the first Tiantai exegete to advance the argument that the buddha-nature was inherent in even insentient things, such as grass, trees, tiles, and rocks, thus corroborating a statement that appears in the MAHĀPARINIRVĀnASuTRA. This argument was later adopted by Tiantai scholars of the Song dynasty and by TENDAI and ZEN exegetes in Japan.

Jingdu sanmei jing. (J. Jodo sanmaikyo; K. Chongdo sammae kyong 淨度三昧經). In Chinese, "SAMĀDHI-SuTRA on Liberation through Purification," sometimes also known as the Jingtu sanmei jing ("Samādhi-Sutra on the PURE LAND") and other variations; allegedly translated by Tanyao during the Northern Wei period (386-557) but suspected of being an indigenous Chinese scripture (see APOCRYPHA), perhaps composed in order to assist in the revival of Buddhism following the persecution (FANAN) that occurred from 446 to 452. This sanmei jing offers a detailed account of the thirty separate levels of the hells and the incumbent punishments meted out there. In order to avoid the torments of the hells and to secure the protection of guardian deities, promote long life, and ensure rebirth in the heavens, the scripture describes the merits that accrue to laypeople who observe the five precepts (PANCAsĪLA) and perform the "eight-restrictions feast" (BAGUAN ZHAI) on specific Chinese seasonal days, thus betraying its Chinese provenance. The scripture was discovered in both the DUNHUANG manuscript cache and in Japan manuscript collections.

jinglu. (J. kyoroku; K. kyongnok 經). In Chinese, "scriptural catalogues"; a genre of Buddhist literature unique to East Asian Buddhism. Because the Chinese state presumed the authority to authorize which texts (including Buddhist scriptures) were allowed to circulate, the Chinese Buddhist institution from early in its history began to compile catalogues of scriptures that were deemed authentic, and thus suitable for inclusion in the Buddhist canon (DAZANGJING), and texts that were deemed suspect and thus potentially to be excluded from the canon (see APOCRYPHA). Scriptural catalogues began to be compiled within a century of the beginnings of the translation of Buddhist texts into Chinese, or sometime around the middle of the third century, and some eighty catalogues were compiled over the next one thousand five hundred years, with the majority dating from the Tang dynasty (618-907) or before. As Buddhist canons came to be compiled in Korea and Japan as well, those countries also began to create their own catalogues. For the Chinese cataloguers, the main standard of scriptural authority was whether there was clear evidence that a scripture had been imported from outside China and then translated into Chinese; any evidence that indigenous material had intruded into texts, whether that evidence involved vocabulary, thought, or practice, could lead to those texts being judged as apocrypha. Important catalogues include DAO'AN's ZONGLI ZHONGJING MULU, the earliest catalogue, composed c. 374; Sengyou's CHU SANZANG JIJI from 515, which established the principal categories into which all subsequent cataloguers would classify texts; Fei Changfang's LIDAI SANBAO JI from 597, which fabricated many translator attributions to texts that had previously been listed as anonymous, so as to quash potential questions about the reliability of the Buddhist textual transmission; DAOXUAN's DA TANG NEIDIAN LU from 664; and Zhisheng's KAIYUAN SHIJIAO LU from 730, the catalogue par excellence, whose scriptural listings would provide the definitive content and organization of the East Asian Buddhist canon from that point onward.

jingtu sanbu jing. (J. jodo sanbukyo; K. chongt'o sambu kyong 淨土三部經). In Chinese, "the three scriptures on the pure land," a designation for three main sutras that focus on AMITĀBHA Buddha and his PURE LAND of SUKHĀVATĪ; these are generally considered to be the central canonical sutras of the pure land schools, and especially of the Japanese JoDOSHu and JoDO SHINSHu. The three scriptures are (1) SUKHĀVATĪVYuHASuTRA, the "[Larger] Sutra on the Buddha of Immeasurable Life" (Wuliangshou jing); (2) "Sutra on the Contemplation of the Buddha of Immeasurable Life" (GUAN WULIANGSHOU JING); and (3) AMITĀBHASuTRA, the "[Smaller] Sutra on the Buddha Amitābha" (Amituo jing). The writings of the pure land school are to a large extent commentaries on or exegeses of these three scriptures.

jingtu wuzu. (J. jodo no goso; K. chongt'o ojo 淨土五祖). In Chinese, the "five patriarchs of pure land"; according to the most common retrospective lineage, these are TANLUAN (476-?), DAOCHUO (562-645), SHANDAO (613-681), Huaigan (d.u.), and Shaokang (?-805). Of the five, Daochuo, Shandao, and Huaigan might actually have had at least a tenuous master-disciple relation, although this would not be sufficient in itself to constitute an authentic "pure land school" in China. It is among the Japanese pure land schools (e.g., JoDOSHu and JoDO SHINSHu) that these retrospective Chinese lineages carry real authority, since they authenticate the teachings and practices associated with those Japanese traditions.

Jingying Huiyuan. (J. Joyo Eon; K. Chongyong Hyewon 浄影慧遠) (523-592). Chinese monk and putative DI LUN exegete during the Sui dynasty. Huiyuan was a native of DUNHUANG. At an early age, he entered the monastery of Guxiangusi in Zezhou (present-day Shanxi province) where he was ordained by the monk Sengsi (d.u.). Huiyuan later studied various scriptures under the VINAYA master Lizhan (d.u.) in Ye, the capital of the Eastern Wei dynasty. In his nineteenth year, Huiyuan received the full monastic precepts from Fashang (495-580), ecclesiastical head of the SAMGHA at the time, and became his disciple. Huiyuan also began his training in the DHARMAGUPTAKA "Four-Part Vinaya" (SIFEN LÜ) under the vinaya master Dayin (d.u.). After he completed his studies, Huiyuan moved back to Zezhou and began his residence at the monastery Qinghuasi. In 577, Emperor Wu (r. 560-578) of Northern Zhou began a systematic persecution of Buddhism, and in response, Huiyuan is said to have engaged the emperor in debate; a transcript of the debate, in which Huiyuan defends Buddhism against criticisms of its foreign origins and its neglect of filial piety, is still extant. As the persecution continued, Huiyuan retreated to Mt. Xi in Jijun (present-day Henan province). Shortly after the rise of the Sui dynasty, Huiyuan was summoned by Emperor Wen (r. 581-604) to serve as overseer of the saMgha (shamendu) in Luozhou (present-day Henan). He subsequently spent his time undoing the damage of the earlier persecution. Huiyuan was later asked by Emperor Wen to reside at the monastery of Daxingshansi in the capital. The emperor also built Huiyuan a new monastery named Jingyingsi, which is often used as his toponym to distinguish him from LUSHAN HUIYUAN. Jingying Huiyuan was a prolific writer who composed numerous commentaries on such texts as the AVATAMSAKASuTRA, MAHĀPARINIRVĀnASuTRA, VIMALAKĪRTINIRDEsA, SUKHĀVATĪVYuHASuTRA, sRĪMĀLĀDEVĪSIMHANĀDASuTRA, SHIDI JING LUN (VASUBANDHU's commentary on the DAsABHuMIKASuTRA), DASHENG QIXIN LUN, and others. Among his works, the DASHENG YI ZHANG ("Compendium of the Purport of Mahāyāna"), a comprehensive encyclopedia of Mahāyāna doctrine, is perhaps the most influential and is extensively cited by traditional exegetes throughout East Asia. Jingying Huiyuan also plays a crucial role in the development of early PURE LAND doctrine in East Asia. His commentary on the GUAN WULIANGSHOU JING, the earliest extant treatise on this major pure land scripture, is critical in raising the profile of the Guan jing in East Asian Buddhism. His commentary to this text profoundly influenced Korean commentaries on the pure land scriptures during the Silla dynasty, which in turn were crucial in the the evolution of Japanese pure land thought during the Nara and Heian periods. Jingying Huiyuan's concept of the "dependent origination of the TATHĀGATAGARBHA" (rulaizang yuanqi)-in which tathāgatagarbha is viewed as the "essence" (TI) of both NIRVĀnA and SAMSĀRA, which are its "functioning" (YONG)-is later adapted and popularized by the third HUAYAN patriarch, FAZANG, and is an important precursor of later Huayan reconceptualizations of dependent origination (PRATĪTYASAMUTPĀDA; see FAJIE YUANQI).

jp "networking" The {country code} for Japan. (1999-01-27)

jp ::: (networking) The country code for Japan. (1999-01-27)

JSA ::: Japanese Standards Association.

JSA {Japanese Standards Association}

Kaizen - A Japanese term meaning continuous improvement, through the elimination of waste

kakemono ::: A Japanese paper or silk wall hanging, usually long and narrow, with a picture or inscription on it and a roller at the bottom.

kakemono ::: a Japanese paper or silk wall hanging, usually long and narrow, with a picture or inscription on it and a roller at the bottom.

Kami: A Japanese word translated as deity, god, goddess, etc. The original significance of kami is occult power, more or less like the meaning of mana (q.v.).

Kami: (Japanese) Originally denoting anything that inspires and overawes man with a sense of holiness, the word assumed a meaning in Japanese equivalent to spirit (also ancestral spirit), divinity, and God. It is a central concept in the pre-Confucian and pre-Buddhistic native religion which holds the sun supreme and still enjoys national support, while it may also take on a more abstract philosophic significance. -- K.F.L.

kami ::: n. pl. --> A title given to the celestial gods of the first mythical dynasty of Japan and extended to the demigods of the second dynasty, and then to the long line of spiritual princes still represented by the mikado.

kana "Japanese" The two Japanese syllabaries, {hiragana} and {katakana}. (2001-03-18)

kana ::: (Japanese) The two Japanese syllabaries, hiragana and katakana.(2001-03-18)

kanji ::: (human language, character) /kahn'jee/ (From the Japanese kan - the Chinese Han dynasty, and ji - glyph or letter of the alphabet. Not Japanese language in written, printed and displayed form. The term is also used for the collection of all kanji letters.US-ASCII doesn't include kanji characters, but some character encodings, including Unicode, do.The Japanese writing system also uses hiragana, katakana, and sometimes romaji (Roman alphabet letters). These characters are distinct from, though commonly used in combination with, kanji. Furigana are also added sometimes.(2000-12-30)

kanji "human language, character" /kahn'jee/ (From the Japanese "kan" - the Chinese Han dynasty, and "ji" - {glyph} or letter of the alphabet. Not capitalised. Plural "kanji") The Japanese word for a {Han character} used in Japanese. Kanji constitute a part of the {writing system} used to represent the Japanese language in written, printed and displayed form. The term is also used for the collection of all kanji {letters}. {US-ASCII} doesn't include kanji characters, but some {character encodings}, including {Unicode}, do. The Japanese writing system also uses hiragana, katakana, and sometimes romaji ({Roman alphabet} letters). These characters are distinct from, though commonly used in combination with, kanji. {Furigana} are also added sometimes. (2000-12-30)

katakana "Japanese" The square-formed Japanese {kana} syllabary. Katakana is mostly used to write foreign names, foreign words, and loan words as well as many onomatopeia, plant and animal names. (2001-03-18)

katakana ::: (Japanese) The square-formed Japanese kana syllabary. Katakana is mostly used to write foreign names, foreign words, and loan words as well as many onomatopeia, plant and animal names.(2001-03-18)

KL0 ::: Kernel Language 0.A sequential logic language based on Prolog, used in the Japanese ICOT project. (1994-11-18)

KL0 Kernel Language 0. A sequential {logic language} based on {Prolog}, used in the Japanese {ICOT} project. (1994-11-18)

KL1 ::: Kernel Language 1.An experimental AND-parallel version of KL0 for the ICOT project in Japan. KL1 is an implementation of FGHC.Not to be confused with KL-ONE.[Design of the Kernel Language for the Parallel Inference Machine, U. Kazunori et al, Computer J (Dec 1990)]. (1994-10-24)

KL1 Kernel Language 1. An experimental {AND-parallel} version of {KL0} for the {ICOT} project in Japan. KL1 is an implementation of {FGHC}. Not to be confused with {KL-ONE}. ["Design of the Kernel Language for the Parallel Inference Machine", U. Kazunori et al, Computer J (Dec 1990)]. (1994-10-24)

Koji-ki: The oldest extant Japanese historical document, compiled in 712 A.D. It begins with the myth of Creation and ends with 628 A.D.

Kon-ton, Konton (Japanese) The primordial chaotic essence of the Shinto cosmogony.

kumquat ::: n. --> A small tree of the genus Citrus (C. Japonica) growing in China and Japan; also, its small acid, orange-colored fruit used for preserves.

lacquer ::: n. --> A varnish, consisting of a solution of shell-lac in alcohol, often colored with gamboge, saffron, or the like; -- used for varnishing metals, papier-mache, and wood. The name is also given to varnishes made of other ingredients, esp. the tough, solid varnish of the Japanese, with which ornamental objects are made. ::: v. t.

LDL ::: [LDL: A Logic-Based Data-Language, S. Tsur et al, Proc VLDB 1986, Kyoto Japan, Aug 1986, pp.33-41].

LDL ["LDL: A Logic-Based Data-Language", S. Tsur et al, Proc VLDB 1986, Kyoto Japan, Aug 1986, pp.33-41].

lock-in "standard" When an existing standard becomes almost impossible to supersede because of the cost or logistical difficulties involved in convincing all its users to switch something different and, typically, {incompatible}. The common implication is that the existing standard is notably inferior to other comparable standards developed before or since. Things which have been accused of benefiting from lock-in in the absence of being truly worthwhile include: the {QWERTY} keyboard; any well-known {operating system} or programming language you don't like (e.g., see "{Unix conspiracy}"); every product ever made by {Microsoft Corporation}; and most currently deployed formats for transmitting or storing data of any kind (especially the {Internet Protocol}, 7-bit (or even 8-bit) {character sets}, analog video or audio broadcast formats and nearly any file format). Because of {network effects} outside of just computer networks, {Real World} examples of lock-in include the current spelling conventions for writing English (or French, Japanese, Hebrew, Arabic, etc.); the design of American money; the imperial (feet, inches, ounces, etc.) system of measurement; and the various and anachronistic aspects of the internal organisation of any government (e.g., the American Electoral College). (1998-01-15)

Lod Massacre ::: Three Japanese Red Army members, acting on behalf of the PFLP, attacked passengers in Lod International Airport. The attack marked the first Palestinian attempt to enlist non-Middle East terrorist support.

loquat ::: n. --> The fruit of the Japanese medlar (Photinia Japonica). It is as large as a small plum, but grows in clusters, and contains four or five large seeds. Also, the tree itself.

Madhav: “A kakemono is a Japanese painting which is hung on the wall. It is a print in many colours, many designs. And this world picture is compared to a kakemono of significant forms. Each form is significant, each line is meaningful.” The Book of the Divine Mother

Mahayana Buddhism: "Great Vehicle Buddhism", the Northern, Sanskrit, Tibetan, and Chinese form of Buddhism (q.v.), extending as far as Korea and Japan, whose central theme is that Buddhahood means devotion to the salvation of others and thus manifests itself in the worship of Buddha and Bodhisattvas (q.v.). Apart from absorbing beliefs of a more primitive strain, it has also evolved metaphysical and epistemological systems, such as the Sunya-vada (q.v.) and Vijnana-vada (q.v.). -- K.F.L.

Mahayana Buddhism: “Great Vehicle Buddhism,” the Northern, Sanskrit, Tibetan, and Chinese form of Buddhism (q.v.), extending as far as Korea and Japan, whose central theme is that Buddhahood means devotion to the salvation of others and thus manifests itself in the worship of Buddha and Bodhisattvas (q.v.). Apart from absorbing beliefs of a more primitive strain, it has also evolved metaphysical and epistemological systems, such as the Sunya-vada (q.v.) and Vijnana-vada (q.v.).

Mandala "language" A system based on {Concurrent Prolog}, developed at {ICOT}, Japan. ["Mandala: A Logic Based Knowledge Programming System", K. Furukawa et al, Intl Conf 5th Gen Comp Sys 1984]. (1995-11-23)

Mandala ::: (language) A system based on Concurrent Prolog, developed at ICOT, Japan.[Mandala: A Logic Based Knowledge Programming System, K. Furukawa et al, Intl Conf 5th Gen Comp Sys 1984]. (1995-11-23)

mikado ::: n. --> The popular designation of the hereditary sovereign of Japan.

mongolians ::: n. pl. --> One of the great races of man, including the greater part of the inhabitants of China, Japan, and the interior of Asia, with branches in Northern Europe and other parts of the world. By some American Indians are considered a branch of the Mongols. In a more restricted sense, the inhabitants of Mongolia and adjacent countries, including the Burats and the Kalmuks.

mu 1. "networking" The {country code} for Mauritius. 2. "philosophy" /moo/ The correct answer to the classic trick question "Have you stopped beating your wife yet?". Assuming that you have no wife or you have never beaten your wife, the answer "yes" is wrong because it implies that you used to beat your wife and then stopped, but "no" is worse because it suggests that you have one and are still beating her. According to various Discordians and Douglas Hofstadter the correct answer is usually "mu", a Japanese word alleged to mean "Your question cannot be answered because it depends on incorrect assumptions". Hackers tend to be sensitive to logical inadequacies in language, and many have adopted this suggestion with enthusiasm. The word "mu" is actually from Chinese, meaning "nothing"; it is used in mainstream Japanese in that sense, but native speakers do not recognise the Discordian question-denying use. It almost certainly derives from overgeneralisation of the answer in the following well-known Rinzei Zen teaching riddle: A monk asked Joshu, "Does a dog have the Buddha nature?" Joshu retorted, "Mu!" See also {has the X nature}, {AI Koan}. [Douglas Hofstadter, "Gödel, Escher, Bach: An Eternal Golden Braid"]. [{Jargon File}] (2000-11-22)

Mule "text, tool" A multi-lingual enhancement of {GNU Emacs}. Mule can handle not only {ASCII} characters (7 bit) and {ISO Latin 1} characters (8 bit), but also {16-bit characters} like Japanese, Chinese, and Korean. Mule can have a mixture of languages in a single buffer. Mule runs under the {X window system}, or on a {Hangul terminal}, {mterm} or {exterm}. {(ftp://etlport.etl.go.jp/pub/mule)}. (1996-01-28)

Mule ::: (text, tool) A multi-lingual enhancement of GNU Emacs. Mule can handle not only ASCII characters (7 bit) and ISO Latin 1 characters (8 bit), but also 16-bit characters like Japanese, Chinese, and Korean. Mule can have a mixture of languages in a single buffer.Mule runs under the X window system, or on a Hangul terminal, mterm or exterm.Latest version: 2.3. . (1996-01-28)

Nembutsu: In Japanese Buddhism, “thinking of Buddha,” the process of repeating the name of Buddha and meditating on him.

Nintendo "company, games" A Japanese {video game} hardware manufacturer and software publisher. Nintendo started by making playing cards, but was later dominant in video games throughout the 1980s and early 1990s worldwide. They make lots of games consoles including the Gameboy, Gameboy Advance SP, DS, DS Lite and the Wii. {Nintendo home (http://nintendo.com/)}. (2008-03-08)

no-gestures ::: the gestures or movements of a classical drama of Japan, with music and dance performed in a highly stylised manner by elaborately dressed performers on an almost bare stage.

norimon ::: n. --> A Japanese covered litter, carried by men.

Norito: Japanese prayers recited by Shinto priests in religious ceremonies, and high state officials in state ceremonies. These stately, dignified prayers, standardized in form, give thanks to Shinto deities, invoke their blessings, and are believed to have magical effect.

No single language crosses all of the linguistic and cultural boundaries of the Buddhist tradition. However, in order to present Buddhist terms that are used across this diverse expanse, it is convenient to employ a single linguistic vocabulary. For this reason European and North American scholars have, over the last century, come to use Sanskrit as the lingua franca of the academic discipline of Buddhist Studies. Following this scholarly convention we have used Sanskrit, and often Buddhist Hybrid Sanskrit forms, in our main entry headings for the majority of Indic-origin terms that appear across the Buddhist traditions. PAli, Tibetan, or Chinese terms are occasionally used where that form is more commonly known in Western writings on Buddhism. We have attempted to avoid unattested Sanskrit equivalents for terms in PAli and other Middle Indic languages, generally marking any hypothetical forms with an asterisk. These main entry headings are accompanied by cognate forms in PAli, Tibetan, Chinese, Japanese, and Korean (abbreviated as P., T., C., J., and K., respectively), followed by the Sinographs (viz., Chinese characters) commonly used in the East Asian traditions. For those Indian terms that are known only or principally in the PAli tradition, the main entry heading is listed in PAli (e.g., bhavanga). Terms used across the East Asian traditions are typically listed by their Chinese pronunciation with Japanese and Korean cross-references, with occasional Japanese or Korean headings for terms that are especially important in those traditions. Tibetan terms are in Tibetan, with Sanskrit or Chinese cognates where relevant. In order that the reader may trace a standard term through any of the languages we cover in the dictionary, we also provide cross-references to each of the other languages at the end of the volume in a section called Cross-References by Language. In both the main entries and the Cross-References by Language, words have been alphabetized without consideration of diacritical marks and word breaks.

Oc "language" ("Oh see!") A {parallel} {logic language}. ["Self-Description of Oc and its Applications", M. Hirata, Proc 2nd Natl Conf Japan Soc Soft Sci Tech, pp. 153-156, 1984]. (1995-03-16)

Oc ::: (language) (Oh see!) A parallel logic language.[Self-Description of Oc and its Applications, M. Hirata, Proc 2nd Natl Conf Japan Soc Soft Sci Tech, pp. 153-156, 1984]. (1995-03-16)

OECD - Organization for Economic Co-operation and Development - (Australia, Austria, Belgium, Canada, Denmark, Finland, France, Germany, Greece, Iceland, Ireland, Italy, Japan, Luxembourg, Mexico, Netherlands, New Zealand, Norway, Portugal, Spain, Sweden, Switzerland, Turkey, United Kingdom, and United States).

Oharai; ohoharahi: Literally, great expulsion. The Japanese ritual of purification.

Ondine ["Concurrency Introduction to an Object-Oriented Language System Ondine", T. Ogihara et al, 3rd Natl Conf Record A-5-1, Japan Soc for Soft Sci Tech, Japan 1986]. (2012-12-31)

Ondine ::: [Concurrency Introduction to an Object-Oriented Language System Ondine, T. Ogihara et al, 3rd Natl Conf Record A-5-1, Japan Soc for Soft Sci Tech, Japan 1986].

Onokoro, Onogoro (Japanese) In Japanese cosmogony, the island-world fashioned by the divine hero Isanagi when he thrust his jeweled spear into the primeval chaotic mass of cloud and water.

optical fibre "communications" (fibre optics, FO, US "fiber", light pipe) A plastic or glass (silicon dioxide) fibre no thicker than a human hair used to transmit information using infra-red or even visible light as the carrier (usually a laser). The light beam is an electromagnetic signal with a frequency in the range of 10^14 to 10^15 Hertz. Optical fibre is less susceptible to external noise than other transmission media, and is cheaper to make than copper wire, but it is much more difficult to connect. Optical fibres are difficult to tamper with (to monitor or inject data in the middle of a connection), making them appropriate for secure communications. The light beams do not escape from the medium because the material used provides total internal reflection. {AT&T} {Bell Laboratories} in the United States managed to send information at a rate of 420 megabits per second, over 161.5 km through an optical fibre cable. In Japan, 445.8 megabits per second was achieved over a shorter distance. At this rate, the entire text of the Encyclopedia Britannica could be transmitted in one second. Currently, AT&T is working on a world network to support high volume data transmission, international computer networking, {electronic mail} and voice communications (a single fibre can transmit 200 million telephone conversations simultaneously). See also {FDDI}, {Optical Carrier n}, {SONET}. (1997-05-26)

Our first debt of gratitude is to the several generations of scholars of Buddhism around the world whose research we have mined shamelessly in the course of preparing our entries. We are unable to mention them by name, but those who remain during the present lifetime will recognize the fruits of their research as they read the entries. In addition to our collaborators listed on the title page, we would like to thank the following graduate students and colleagues, each of whom assisted with some of the myriad details of such a massive project: Wesley Borton, Bonnie Brereton, Tyler Cann, Caleb Carter, Mui-fong Choi, Shayne Clarke, Jacob Dalton, Martino Dibeltulo, Alexander Gardner, Heng Yi fashi (Chi Chen Ho), Anna Johnson, Min Ku Kim, Youme Kim, Alison Melnick, Karen Muldoon-Hules, Cuong Tu Nguyen, Aaron Proffitt, Cedar Bough Saeji, and Sherin Wing. In addition, we would like to thank our long-suffering colleagues: William Bodiford, Gregory Schopen, Natasha Heller, Stephanie Jamison, and Jennifer Jung-Kim at UCLA, and Madhav Deshpande, Luis Gómez, Robert Sharf, and James Robson, now or formerly at the University of Michigan. The map of Tibet was designed by Tsering Wangyal Shawa; the map of Japan and Korea was designed by Maya Stiller; all other maps were designed by Trevor Weltman. Christina Lee Buswell also provided invaluable assistance with preparing the lists of language cross-references.

pagoda ::: n. --> A term by which Europeans designate religious temples and tower-like buildings of the Hindoos and Buddhists of India, Farther India, China, and Japan, -- usually but not always, devoted to idol worship.
An idol.
A gold or silver coin, of various kinds and values, formerly current in India. The Madras gold pagoda was worth about three and a half rupees.


Pascal P4 ::: compiler and interpreterVersion ? 1compiler, assembler/interpreter, documentationUrs Ammann, Kesav Nori, Christian Jacobi .A compiler for Pascal written in Pascal, producing an intermediate code, with an assembler and interpreter for the code.reference: Pascal Implementation, by Steven Pemberton and Martin Daniels, published by Ellis Horwood, Chichester, UK (an imprint of Prentice Hall), ISBN: 0-13-653-0311. Also available in Japanese.E-mail: . (1993-07-05)

Pascal P4 compiler and interpreter Version ? 1 compiler, assembler/interpreter, documentation Urs Ammann, Kesav Nori, Christian Jacobi {(ftp://ftp.cwi.nl/pascal/)}. A compiler for Pascal written in Pascal, producing an intermediate code, with an assembler and interpreter for the code. reference: Pascal Implementation, by Steven Pemberton and Martin Daniels, published by Ellis Horwood, Chichester, UK (an imprint of Prentice Hall), ISBN: 0-13-653-0311. Also available in Japanese. E-mail: "Steven.Pemberton@cwi.nl". (1993-07-05)

PDSA cycle ::: Plan, Do, See, Approve (from Japan).

PDSA cycle Plan, Do, See, Approve (from Japan).

picul ::: n. --> A commercial weight varying in different countries and for different commodities. In Borneo it is 135/ lbs.; in China and Sumatra, 133/ lbs.; in Japan, 133/ lbs.; but sometimes 130 lbs., etc. Called also, by the Chinese, tan.

Plesiochronous Digital Hierarchy "communications" (PDH) A transmission system for voice communication using {plesiochronous} synchronisation. PDH is the conventional {multiplexing} technology for network transmission systems. The transmitter adds dummy information bits to allow multiple channels to be bit interleaved. The receiver discards these bits once the signals have been demultiplexed. PDH combines multiple 2 Mb/s ({E1}) channels in Europe and 1.544 Mb/s ({DS1}) channels in the US and Japan. PDH is being replaced by {SONET} and other SDH ({Synchronous Digital Hierarchy}) schemes. (2003-09-30)

Plesiochronous Digital Hierarchy ::: (communications) (PDH) A transmission system for voice communication using plesiochronous synchronisation.PDH is the conventional multiplexing technology for network transmission systems. The transmitter adds dummy information bits to allow multiple channels to be bit interleaved. The receiver discards these bits once the signals have been demultiplexed.PDH combines multiple 2 Mb/s (E1) channels in Europe and 1.544 Mb/s (DS1) channels in the US and Japan.PDH is being replaced by SONET and other SDH (Synchronous Digital Hierarchy) schemes.(2003-09-30)

Pokémon exception handling "programming, humour" A humourous term for a {try-catch} exception handling construct with no constraint on which exceptions will be caught, for when you just "Gotta Catch 'Em All." (a slogan used in the Pokémon media empire). Pokémon is a trademark of the Pokémon Company of Japan. [{Dodgy Coder (http://www.dodgycoder.net/2011/11/yoda-conditions-pokemon-exception.html)}]. (2012-07-10)

porcelain ::: n. --> Purslain.
A fine translucent or semitransculent kind of earthenware, made first in China and Japan, but now also in Europe and America; -- called also China, or China ware.


Primary Rate Interface ::: (PRI) A type of ISDN connection. In North America and Japan, this consists of 24 channels, usually divided into 23 B channels and 1 D channel, and runs over the same physical interface as T1. Elsewhere the PRI has 31 user channels, usually divided into 30 B channels and 1 D channel and is based on the E1 interface.PRI is typically used for connections such as one between a PBX (private branch exchange, a telephone exchange operated by the customer of a telephone company) and a CO (central office, of the telephone company) or IXC (inter exchange carrier, a long distance telephone company). (1995-01-18)

Primary Rate Interface (PRI) A type of {ISDN} connection. In North America and Japan, this consists of 24 channels, usually divided into 23 B channels and 1 D channel, and runs over the same physical interface as {T1}. Elsewhere the PRI has 31 user channels, usually divided into 30 B channels and 1 D channel and is based on the {E1} interface. PRI is typically used for connections such as one between a PBX (private branch exchange, a telephone exchange operated by the customer of a telephone company) and a CO (central office, of the telephone company) or IXC (inter exchange carrier, a long distance telephone company). (1995-01-18)

raku ware ::: --> A kind of earthenware made in Japan, resembling Satsuma ware, but having a paler color.

Rashomon Effect, Rashomon Syndrome, the: Term for the realization that everyone has different perceptions of reality, and that no definitive form of reality exists. From the Japanese play and movie of the same name.

relevance "information science" A measure of how closely a given object (file, {web page}, database {record}, etc.) matches a user's search for information. The relevance {algorithms} used in most large web {search engines} today are based on fairly simple word-occurence measurement: if the word "daffodil" occurs on a given page, then that page is considered relevant to a {query} on the word "daffodil"; and its relevance is quantised as a factor of the number of times the word occurs in the page, on whether "daffodil" occurs in title of the page or in its META keywords, in the first {N} words of the page, in a heading, and so on; and similarly for words that a {stemmer} says are based on "daffodil". More elaborate (and resource-expensive) relevance algorithms may involve thesaurus (or {synonym ring}) lookup; e.g. it might rank a document about narcissuses (but which may not mention the word "daffodil" anywhere) as relevant to a query on "daffodil", since narcissuses and daffodils are basically the same thing. Ditto for queries on "jail" and "gaol", etc. More elaborate forms of thesaurus lookup may involve multilingual thesauri (e.g. knowing that documents in Japanese which mention the Japanese word for "narcissus" are relevant to your search on "narcissus"), or may involve thesauri (often auto-generated) based not on equivalence of meaning, but on word-proximity, such that "bulb" or "bloom" may be in the thesaurus entry for "daffodil". {Word spamming} essentially attempts to falsely increase a web page's relevance to certain common searches. See also {subject index}. (1997-04-09)

relevance ::: (information science) A measure of how closely a given object (file, web page, database record, etc.) matches a user's search for information.The relevance algorithms used in most large web search engines today are based on fairly simple word-occurence measurement: if the word daffodil occurs on a or in its META keywords, in the first N words of the page, in a heading, and so on; and similarly for words that a stemmer says are based on daffodil.More elaborate (and resource-expensive) relevance algorithms may involve thesaurus (or synonym ring) lookup; e.g. it might rank a document about to a query on daffodil, since narcissuses and daffodils are basically the same thing. Ditto for queries on jail and gaol, etc.More elaborate forms of thesaurus lookup may involve multilingual thesauri (e.g. knowing that documents in Japanese which mention the Japanese word for word-proximity, such that bulb or bloom may be in the thesaurus entry for daffodil.Word spamming essentially attempts to falsely increase a web page's relevance to certain common searches.See also subject index. (1997-04-09)

saki ::: n. --> Any one of several species of South American monkeys of the genus Pithecia. They have large ears, and a long hairy tail which is not prehensile.
The alcoholic drink of Japan. It is made from rice.


samurai A hacker who hires out for legal cracking jobs, snooping for factions in corporate political fights, lawyers pursuing privacy-rights and First Amendment cases, and other parties with legitimate reasons to need an electronic locksmith. In 1991, mainstream media reported the existence of a loose-knit culture of samurai that meets electronically on BBS systems, mostly bright teenagers with personal micros; they have modelled themselves explicitly on the historical samurai of Japan and on the "net cowboys" of William Gibson's {cyberpunk} novels. Those interviewed claim to adhere to a rigid ethic of loyalty to their employers and to disdain the vandalism and theft practiced by criminal crackers as beneath them and contrary to the hacker ethic; some quote Miyamoto Musashi's "Book of Five Rings", a classic of historical samurai doctrine, in support of these principles. See also {Stupids}, {social engineering}, {cracker}, {hacker ethic}, and {dark-side hacker}. [{Jargon File}]

Satori: The Japanese Zen Buddhist term for “enlightenment,” as the culmination of meditation.

satsuma ware ::: --> A kind of ornamental hard-glazed pottery made at Satsuma in Kiushu, one of the Japanese islands.

sea lion ::: --> Any one of several large species of seals of the family Otariidae native of the Pacific Ocean, especially the southern sea lion (Otaria jubata) of the South American coast; the northern sea lion (Eumetopias Stelleri) found from California to Japan; and the black, or California, sea lion (Zalophus Californianus), which is common on the rocks near San Francisco.

sen ::: n. --> A Japanese coin, worth about one half of a cent. ::: adv., prep., & conj. --> Since.

Sen-rin: In Japanese mystic lore, hermits of the mountains, masters of all magic arts.

Shingon: The Japanese sect of Buddhism which claims that its esoteric doctrine was inspired by Vairochana, the greatest of all Buddhas who came to this earth.

Shintia: Japanese for god-body, the Shintoist name of material objects in which the divine spirit is said to dwell.

shintiism ::: n. --> One of the two great systems of religious belief in Japan. Its essence is ancestor worship, and sacrifice to dead heroes.

Shinto (Japanese) [from shin god + to, tao way, path] The way of the gods; applied to the popular religion in Japan prior to Buddhism. Japan was considered to be the land of the gods — a conception current among nearly all ancient peoples, each one of which looked upon its own land as the land of the original divine incarnations — and the ruler (mikado) as the direct descendant and actual representative of the sun goddess (Tensho Daijin). Spiritual agencies were attributed to all the processes of nature, and a reverential feeling inculcated toward the dead. Hero worship took the direction in the prevalent belief that noble-minded warriors should be exalted nearly to the position of demigods.

Shinto: The Japanese religion based on the worship of spirits and ancestors.

Shi-tenno: In Japanese terminology, the four guardians of the cardinal points of the compass.

shogun ::: n. --> A title originally conferred by the Mikado on the military governor of the eastern provinces of Japan. By gradual usurpation of power the Shoguns (known to foreigners as Tycoons) became finally the virtual rulers of Japan. The title was abolished in 1867.

soy ::: n. --> A Chinese and Japanese liquid sauce for fish, etc., made by subjecting boiled beans (esp. soja beans), or beans and meal, to long fermentation and then long digestion in salt and water.
The soja, a kind of bean. See Soja.


Supplementary Ideographic Plane "text, standard" (SIP) The third plane (plane 2) defined in {Unicode}/{ISO 10646}, designed to hold all the {ideographs} descended from Chinese writing (mainly found in Vietnamese, Korean, Japanese and Chinese) that aren't found in the {Basic Multilingual Plane}. The BMP was supposed to hold all ideographs in modern use; unfortunately, many Chinese dialects (like Cantonese and Hong Kong Chinese) were overlooked; to write these, characters from the SIP are necessary. This is one reason even non-academic software must support characters outside the BMP. {Unicode home (http://unicode.org)}. (2002-06-19)

tanate ::: n. --> An Asiatic wild dog (Canis procyonoides), native of Japan and adjacent countries. It has a short, bushy tail. Called also raccoon dog.

tanka: Similar to the haiku, the tanka is a type of Japanese poetry. It contains thirty-one syllables set in five lines of five / seven / five / seven / seven syllables.

T-carrier system ::: (communications) A series of wideband digital data transmission formats originally developed by the Bell System and used in North America and Japan.The basic unit of the T-carrier system is the DS0, which has a transmission rate of 64 Kbps, and is commonly used for one voice circuit.Originally the 1.544 megabit per second T1 format carried 24 pulse-code modulated, time-division multiplexed speech signals each encoded in 64 kilobit circuits channels carry multiple T1 channels multiplexed, resulting in transmission rates of up to 44.736 Mbps.The T-carrier system uses in-band signaling or bit-robbing, resulting in lower transmission rates than the E-carrier system. It uses a restored polar signal with 303-type data stations.Asynchronous signals can be transmitted via a standard which encodes each change of level into three bits; two which indicate the time (within the current indicates the direction of the transition. Although wasteful of line bandwidth, such use is usually only over small distances.T1 lines are made free of direct current signal components by in effect capacitor coupling the signal at the transmitter and restoring that lost component with a slicer at the receiver, leading to the description restored polar.[Telecommunications Transmission Engineering, Vol. 2, Facilities, AT&T, 1977].(2001-04-08)

T-carrier system "communications" A series of wideband digital data transmission formats originally developed by the {Bell System} and used in North America and Japan. The basic unit of the T-carrier system is the {DS0}, which has a transmission rate of 64 Kbps, and is commonly used for one {voice circuit}. Originally the 1.544 megabit per second {T1} format carried 24 pulse-code modulated, time-division multiplexed speech signals each encoded in 64 kilobit per second streams, leaving 8 kilobits per second of framing information which facilitates the synchronisation and demultiplexing at the receiver. {T2} and {T3} circuits channels carry multiple T1 channels multiplexed, resulting in transmission rates of up to 44.736 Mbps. The T-carrier system uses {in-band signaling}, resulting in lower transmission rates than the {E-carrier system}. It uses a restored polar signal with {303-type} data stations. Asynchronous signals can be transmitted via a standard which encodes each change of level into three bits; two which indicate the time (within the current synchronous frame) at which the transition occurred, and the third which indicates the direction of the transition. Although wasteful of line bandwidth, such use is usually only over small distances. T1 lines are made free of direct current signal components by in effect capacitor coupling the signal at the transmitter and restoring that lost component with a "slicer" at the receiver, leading to the description "restored polar". [Telecommunications Transmission Engineering, Vol. 2, Facilities, AT&T, 1977]. (2001-04-08)

Tendai: The Japanese “Pure Land” sect of Buddhism, which regards Amitabha the greatest of all Buddhas and centers its doctrine around him.

Tengus: Evil tree spirits (Japan), human in form but hatched from eggs.

Tenshoko Daijin or Ten Sho Dai Jiu (Japanese) The Shinto sun goddess, the first of the five generations of so-called earthly deities — two of which generations are yet to be evolved forth — these seven in their turn following the seven earlier generations of heavenly deities.

thea ::: n. --> A genus of plants found in China and Japan; the tea plant.

The dictionary uses the standard Romanization systems for East Asian languages: viz., pinyin for Chinese (rather than the now-superseded Wade-Giles system that most pre-1990s scholarship on Chinese Buddhism used), Revised Hepburn for Japanese, and McCune-Reischauer for Korean, with the transcriptions in some cases modified slightly to conform more closely to the Chinese parsing of compounds. While this dictionary was being compiled, the Korean government unveiled its latest iteration of a Revised Romanization system, but that system is still rarely used in academic writing in the West and its acceptance is uncertain; we therefore chose to employ McCune-Reischauer for this edition of the dictionary.

The Dojo Toolkit "library, programming" A modular, {open source} {JavaScript} library. Dojo is designed for easy development of JavaScript- or {AJAX} based applications and websites. It is supported by the Dojo Foundation, which is sponsored by {IBM}, {AOL}, {Sun} and others. The name is from the Japanese term meaning "place of the way", used for a formal place of training. (2008-07-23)

The gestures or movements of a classical drama of Japan, with music and dance performed in a highly stylised manner by elaborately dressed performers on an almost bare stage.

The Real-Time Operating System Nucleus ::: (project) (TRON) A project to develop an operating system and man-machine interface that can work with other operating systems to provide an environment by Dr. Ken Sakamura of the University of Tokyo and supported by most of the major Japanese computer makers and NTT. .(2003-05-23)

The Real-Time Operating System Nucleus "project" (TRON) A project to develop an {operating system} and {man-machine interface} that can work with other operating systems to provide an environment for many small distributed computers to cooperate in {real time}. TRON is headed by Dr. Ken Sakamura of the {University of Tokyo} and supported by most of the major Japanese computer makers and {NTT}. {(http://atip.org/public/atip.reports.91/tron.html)}. (2003-05-23)

The second Koryo canon was used as the basis of the modern Japanese TAISHo SHINSHu DAIZoKYo ("New Edition of the Buddhist Canon Compiled during the Taisho Reign Era"), edited by TAKAKUSU JUNJIRo and Watanabe Kaikyoku and published using movable-type printing between 1924 and 1935, which has become the standard reference source for East Asian Buddhist materials. The Taisho canon includes 2,920 texts in eighty-five volumes (each volume is about one thousand pages in length), along with twelve volumes devoted to iconography, and three volumes of bibliography and scriptural catalogues. The Taisho's arrangement is constructed following modern scholarly views regarding the historical development of the Buddhist scriptural tradition, with mainstream Buddhist scriptures opening the canon, followed by Indian Mahāyāna materials, indigenous Chinese writings, and Japanese writings:

This new dictionary seeks to address the needs of this present age. For the great majority of scholars of Buddhism, who do not command all of the major Buddhist languages, this reference book provides a repository of many of the most important terms used across the traditions, and their rendering in several Buddhist languages. For the college professor who teaches "Introduction to Buddhism" every year, requiring one to venture beyond one's particular area of geographical and doctrinal expertise, it provides descriptions of many of the important figures and texts in the major traditions. For the student of Buddhism, whether inside or outside the classroom, it offers information on many fundamental doctrines and practices of the various traditions of the religion. This dictionary is based primarily on six Buddhist languages and their traditions: Sanskrit, PAli, Tibetan, Chinese, Japanese, and Korean. Also included, although appearing much less frequently, are terms and proper names in vernacular Burmese, Lao, Mongolian, Sinhalese, Thai, and Vietnamese. The majority of entries fall into three categories: the terminology of Buddhist doctrine and practice, the texts in which those teachings are set forth, and the persons (both human and divine) who wrote those texts or appear in their pages. In addition, there are entries on important places-including monasteries and sacred mountains-as well as on the major schools and sects of the various Buddhist traditions. The vast majority of the main entries are in their original language, although cross-references are sometimes provided to a common English rendering. Unlike many terminological dictionaries, which merely provide a brief listing of meanings with perhaps some of the equivalencies in various Buddhist languages, this work seeks to function as an encyclopedic dictionary. The main entries offer a short essay on the extended meaning and significance of the terms covered, typically in the range of two hundred to six hundred words, but sometimes substantially longer. To offer further assistance in understanding a term or tracing related concepts, an extensive set of internal cross-references (marked in small capital letters) guides the reader to related entries throughout the dictionary. But even with over a million words and five thousand entries, we constantly had to make difficult choices about what to include and how much to say. Given the long history and vast geographical scope of the Buddhist traditions, it is difficult to imagine any dictionary ever being truly comprehensive. Authors also write about what they know (or would like to know); so inevitably the dictionary reflects our own areas of scholarly expertise, academic interests, and judgments about what readers need to learn about the various Buddhist traditions.

Three senses of "Ockhamism" may be distinguished: Logical, indicating usage of the terminology and technique of logical analysis developed by Ockham in his Summa totius logicae; in particular, use of the concept of supposition (suppositio) in the significative analysis of terms. Epistemological, indicating the thesis that universality is attributable only to terms and propositions, and not to things as existing apart from discourse. Theological, indicating the thesis that no tneological doctrines, such as those of God's existence or of the immortality of the soul, are evident or demonstrable philosophically, so that religious doctrine rests solely on faith, without metaphysical or scientific support. It is in this sense that Luther is often called an Ockhamist.   Bibliography:   B. Geyer,   Ueberwegs Grundriss d. Gesch. d. Phil., Bd. II (11th ed., Berlin 1928), pp. 571-612 and 781-786; N. Abbagnano,   Guglielmo di Ockham (Lanciano, Italy, 1931); E. A. Moody,   The Logic of William of Ockham (N. Y. & London, 1935); F. Ehrle,   Peter von Candia (Muenster, 1925); G. Ritter,   Studien zur Spaetscholastik, I-II (Heidelberg, 1921-1922).     --E.A.M. Om, aum: (Skr.) Mystic, holy syllable as a symbol for the indefinable Absolute. See Aksara, Vac, Sabda. --K.F.L. Omniscience: In philosophy and theology it means the complete and perfect knowledge of God, of Himself and of all other beings, past, present, and future, or merely possible, as well as all their activities, real or possible, including the future free actions of human beings. --J.J.R. One: Philosophically, not a number but equivalent to unit, unity, individuality, in contradistinction from multiplicity and the mani-foldness of sensory experience. In metaphysics, the Supreme Idea (Plato), the absolute first principle (Neo-platonism), the universe (Parmenides), Being as such and divine in nature (Plotinus), God (Nicolaus Cusanus), the soul (Lotze). Religious philosophy and mysticism, beginning with Indian philosophy (s.v.), has favored the designation of the One for the metaphysical world-ground, the ultimate icility, the world-soul, the principle of the world conceived as reason, nous, or more personally. The One may be conceived as an independent whole or as a sum, as analytic or synthetic, as principle or ontologically. Except by mysticism, it is rarely declared a fact of sensory experience, while its transcendent or transcendental, abstract nature is stressed, e.g., in epistemology where the "I" or self is considered the unitary background of personal experience, the identity of self-consciousness, or the unity of consciousness in the synthesis of the manifoldness of ideas (Kant). --K.F.L. One-one: A relation R is one-many if for every y in the converse domain there is a unique x such that xRy. A relation R is many-one if for every x in the domain there is a unique y such that xRy. (See the article relation.) A relation is one-one, or one-to-one, if it is at the same time one-many and many-one. A one-one relation is said to be, or to determine, a one-to-one correspondence between its domain and its converse domain. --A.C. On-handedness: (Ger. Vorhandenheit) Things exist in the mode of thereness, lying- passively in a neutral space. A "deficient" form of a more basic relationship, termed at-handedness (Zuhandenheit). (Heidegger.) --H.H. Ontological argument: Name by which later authors, especially Kant, designate the alleged proof for God's existence devised by Anselm of Canterbury. Under the name of God, so the argument runs, everyone understands that greater than which nothing can be thought. Since anything being the greatest and lacking existence is less then the greatest having also existence, the former is not really the greater. The greatest, therefore, has to exist. Anselm has been reproached, already by his contemporary Gaunilo, for unduly passing from the field of logical to the field of ontological or existential reasoning. This criticism has been repeated by many authors, among them Aquinas. The argument has, however, been used, if in a somewhat modified form, by Duns Scotus, Descartes, and Leibniz. --R.A. Ontological Object: (Gr. onta, existing things + logos, science) The real or existing object of an act of knowledge as distinguished from the epistemological object. See Epistemological Object. --L.W. Ontologism: (Gr. on, being) In contrast to psychologism, is called any speculative system which starts philosophizing by positing absolute being, or deriving the existence of entities independently of experience merely on the basis of their being thought, or assuming that we have immediate and certain knowledge of the ground of being or God. Generally speaking any rationalistic, a priori metaphysical doctrine, specifically the philosophies of Rosmini-Serbati and Vincenzo Gioberti. As a philosophic method censored by skeptics and criticists alike, as a scholastic doctrine formerly strongly supported, revived in Italy and Belgium in the 19th century, but no longer countenanced. --K.F.L. Ontology: (Gr. on, being + logos, logic) The theory of being qua being. For Aristotle, the First Philosophy, the science of the essence of things. Introduced as a term into philosophy by Wolff. The science of fundamental principles, the doctrine of the categories. Ultimate philosophy; rational cosmology. Syn. with metaphysics. See Cosmology, First Principles, Metaphysics, Theology. --J.K.F. Operation: "(Lit. operari, to work) Any act, mental or physical, constituting a phase of the reflective process, and performed with a view to acquiring1 knowledge or information about a certain subject-nntter. --A.C.B.   In logic, see Operationism.   In philosophy of science, see Pragmatism, Scientific Empiricism. Operationism: The doctrine that the meaning of a concept is given by a set of operations.   1. The operational meaning of a term (word or symbol) is given by a semantical rule relating the term to some concrete process, object or event, or to a class of such processes, objectj or events.   2. Sentences formed by combining operationally defined terms into propositions are operationally meaningful when the assertions are testable by means of performable operations. Thus, under operational rules, terms have semantical significance, propositions have empirical significance.   Operationism makes explicit the distinction between formal (q.v.) and empirical sentences. Formal propositions are signs arranged according to syntactical rules but lacking operational reference. Such propositions, common in mathematics, logic and syntax, derive their sanction from convention, whereas an empirical proposition is acceptable (1) when its structure obeys syntactical rules and (2) when there exists a concrete procedure (a set of operations) for determining its truth or falsity (cf. Verification). Propositions purporting to be empirical are sometimes amenable to no operational test because they contain terms obeying no definite semantical rules. These sentences are sometimes called pseudo-propositions and are said to be operationally meaningless. They may, however, be 'meaningful" in other ways, e.g. emotionally or aesthetically (cf. Meaning).   Unlike a formal statement, the "truth" of an empirical sentence is never absolute and its operational confirmation serves only to increase the degree of its validity. Similarly, the semantical rule comprising the operational definition of a term has never absolute precision. Ordinarily a term denotes a class of operations and the precision of its definition depends upon how definite are the rules governing inclusion in the class.   The difference between Operationism and Logical Positivism (q.v.) is one of emphasis. Operationism's stress of empirical matters derives from the fact that it was first employed to purge physics of such concepts as absolute space and absolute time, when the theory of relativity had forced upon physicists the view that space and time are most profitably defined in terms of the operations by which they are measured. Although different methods of measuring length at first give rise to different concepts of length, wherever the equivalence of certain of these measures can be established by other operations, the concepts may legitimately be combined.   In psychology the operational criterion of meaningfulness is commonly associated with a behavioristic point of view. See Behaviorism. Since only those propositions which are testable by public and repeatable operations are admissible in science, the definition of such concepti as mind and sensation must rest upon observable aspects of the organism or its behavior. Operational psychology deals with experience only as it is indicated by the operation of differential behavior, including verbal report. Discriminations, or the concrete differential reactions of organisms to internal or external environmental states, are by some authors regarded as the most basic of all operations.   For a discussion of the role of operational definition in phvsics. see P. W. Bridgman, The Logic of Modern Physics, (New York, 1928) and The Nature of Physical Theory (Princeton, 1936). "The extension of operationism to psychology is discussed by C. C. Pratt in The Logic of Modem Psychology (New York. 1939.)   For a discussion and annotated bibliography relating to Operationism and Logical Positivism, see S. S. Stevens, Psychology and the Science of Science, Psychol. Bull., 36, 1939, 221-263. --S.S.S. Ophelimity: Noun derived from the Greek, ophelimos useful, employed by Vilfredo Pareto (1848-1923) in economics as the equivalent of utility, or the capacity to provide satisfaction. --J.J.R. Opinion: (Lat. opinio, from opinor, to think) An hypothesis or proposition entertained on rational grounds but concerning which doubt can reasonably exist. A belief. See Hypothesis, Certainty, Knowledge. --J.K.F- Opposition: (Lat. oppositus, pp. of oppono, to oppose) Positive actual contradiction. One of Aristotle's Post-predicaments. In logic any contrariety or contradiction, illustrated by the "Square of Opposition". Syn. with: conflict. See Logic, formal, § 4. --J.K.F. Optimism: (Lat. optimus, the best) The view inspired by wishful thinking, success, faith, or philosophic reflection, that the world as it exists is not so bad or even the best possible, life is good, and man's destiny is bright. Philosophically most persuasively propounded by Leibniz in his Theodicee, according to which God in his wisdom would have created a better world had he known or willed such a one to exist. Not even he could remove moral wrong and evil unless he destroyed the power of self-determination and hence the basis of morality. All systems of ethics that recognize a supreme good (Plato and many idealists), subscribe to the doctrines of progressivism (Turgot, Herder, Comte, and others), regard evil as a fragmentary view (Josiah Royce et al.) or illusory, or believe in indemnification (Henry David Thoreau) or melioration (Emerson), are inclined optimistically. Practically all theologies advocating a plan of creation and salvation, are optimistic though they make the good or the better dependent on moral effort, right thinking, or belief, promising it in a future existence. Metaphysical speculation is optimistic if it provides for perfection, evolution to something higher, more valuable, or makes room for harmonies or a teleology. See Pessimism. --K.F.L. Order: A class is said to be partially ordered by a dyadic relation R if it coincides with the field of R, and R is transitive and reflexive, and xRy and yRx never both hold when x and y are different. If in addition R is connected, the class is said to be ordered (or simply ordered) by R, and R is called an ordering relation.   Whitehcid and Russell apply the term serial relation to relations which are transitive, irreflexive, and connected (and, in consequence, also asymmetric). However, the use of serial relations in this sense, instead ordering relations as just defined, is awkward in connection with the notion of order for unit classes.   Examples: The relation not greater than among leal numbers is an ordering relation. The relation less than among real numbers is a serial relation. The real numbers are simply ordered by the former relation. In the algebra of classes (logic formal, § 7), the classes are partially ordered by the relation of class inclusion.   For explanation of the terminology used in making the above definitions, see the articles connexity, reflexivity, relation, symmetry, transitivity. --A.C. Order type: See relation-number. Ordinal number: A class b is well-ordered by a dyadic relation R if it is ordered by R (see order) and, for every class a such that a ⊂ b, there is a member x of a, such that xRy holds for every member y of a; and R is then called a well-ordering relation. The ordinal number of a class b well-ordered by a relation R, or of a well-ordering relation R, is defined to be the relation-number (q. v.) of R.   The ordinal numbers of finite classes (well-ordered by appropriate relations) are called finite ordinal numbers. These are 0, 1, 2, ... (to be distinguished, of course, from the finite cardinal numbers 0, 1, 2, . . .).   The first non-finite (transfinite or infinite) ordinal number is the ordinal number of the class of finite ordinal numbers, well-ordered in their natural order, 0, 1, 2, . . .; it is usually denoted by the small Greek letter omega. --A.C.   G. Cantor, Contributions to the Founding of the Theory of Transfinite Numbers, translated and with an introduction by P. E. B. Jourdain, Chicago and London, 1915. (new ed. 1941); Whitehead and Russell, Princtpia Mathematica. vol. 3. Orexis: (Gr. orexis) Striving; desire; the conative aspect of mind, as distinguished from the cognitive and emotional (Aristotle). --G.R.M.. Organicism: A theory of biology that life consists in the organization or dynamic system of the organism. Opposed to mechanism and vitalism. --J.K.F. Organism: An individual animal or plant, biologically interpreted. A. N. Whitehead uses the term to include also physical bodies and to signify anything material spreading through space and enduring in time. --R.B.W. Organismic Psychology: (Lat. organum, from Gr. organon, an instrument) A system of theoretical psychology which construes the structure of the mind in organic rather than atomistic terms. See Gestalt Psychology; Psychological Atomism. --L.W. Organization: (Lat. organum, from Gr. organon, work) A structured whole. The systematic unity of parts in a purposive whole. A dynamic system. Order in something actual. --J.K.F. Organon: (Gr. organon) The title traditionally given to the body of Aristotle's logical treatises. The designation appears to have originated among the Peripatetics after Aristotle's time, and expresses their view that logic is not a part of philosophy (as the Stoics maintained) but rather the instrument (organon) of philosophical inquiry. See Aristotelianism. --G.R.M.   In Kant. A system of principles by which pure knowledge may be acquired and established.   Cf. Fr. Bacon's Novum Organum. --O.F.K. Oriental Philosophy: A general designation used loosely to cover philosophic tradition exclusive of that grown on Greek soil and including the beginnings of philosophical speculation in Egypt, Arabia, Iran, India, and China, the elaborate systems of India, Greater India, China, and Japan, and sometimes also the religion-bound thought of all these countries with that of the complex cultures of Asia Minor, extending far into antiquity. Oriental philosophy, though by no means presenting a homogeneous picture, nevertheless shares one characteristic, i.e., the practical outlook on life (ethics linked with metaphysics) and the absence of clear-cut distinctions between pure speculation and religious motivation, and on lower levels between folklore, folk-etymology, practical wisdom, pre-scientiiic speculation, even magic, and flashes of philosophic insight. Bonds with Western, particularly Greek philosophy have no doubt existed even in ancient times. Mutual influences have often been conjectured on the basis of striking similarities, but their scientific establishment is often difficult or even impossible. Comparative philosophy (see especially the work of Masson-Oursel) provides a useful method. Yet a thorough treatment of Oriental Philosophy is possible only when the many languages in which it is deposited have been more thoroughly studied, the psychological and historical elements involved in the various cultures better investigated, and translations of the relevant documents prepared not merely from a philological point of view or out of missionary zeal, but by competent philosophers who also have some linguistic training. Much has been accomplished in this direction in Indian and Chinese Philosophy (q.v.). A great deal remains to be done however before a definitive history of Oriental Philosophy may be written. See also Arabian, and Persian Philosophy. --K.F.L. Origen: (185-254) The principal founder of Christian theology who tried to enrich the ecclesiastic thought of his day by reconciling it with the treasures of Greek philosophy. Cf. Migne PL. --R.B.W. Ormazd: (New Persian) Same as Ahura Mazdah (q.v.), the good principle in Zoroastrianism, and opposed to Ahriman (q.v.). --K.F.L. Orphic Literature: The mystic writings, extant only in fragments, of a Greek religious-philosophical movement of the 6th century B.C., allegedly started by the mythical Orpheus. In their mysteries, in which mythology and rational thinking mingled, the Orphics concerned themselves with cosmogony, theogony, man's original creation and his destiny after death which they sought to influence to the better by pure living and austerity. They taught a symbolism in which, e.g., the relationship of the One to the many was clearly enunciated, and believed in the soul as involved in reincarnation. Pythagoras, Empedocles, and Plato were influenced by them. --K.F.L. Ortega y Gasset, Jose: Born in Madrid, May 9, 1883. At present in Buenos Aires, Argentine. Son of Ortega y Munillo, the famous Spanish journalist. Studied at the College of Jesuits in Miraflores and at the Central University of Madrid. In the latter he presented his Doctor's dissertation, El Milenario, in 1904, thereby obtaining his Ph.D. degree. After studies in Leipzig, Berlin, Marburg, under the special influence of Hermann Cohen, the great exponent of Kant, who taught him the love for the scientific method and awoke in him the interest in educational philosophy, Ortega came to Spain where, after the death of Nicolas Salmeron, he occupied the professorship of metaphysics at the Central University of Madrid. The following may be considered the most important works of Ortega y Gasset:     Meditaciones del Quijote, 1914;   El Espectador, I-VIII, 1916-1935;   El Tema de Nuestro Tiempo, 1921;   España Invertebrada, 1922;   Kant, 1924;   La Deshumanizacion del Arte, 1925;   Espiritu de la Letra, 1927;   La Rebelion de las Masas, 1929;   Goethe desde Adentio, 1934;   Estudios sobre el Amor, 1939;   Ensimismamiento y Alteracion, 1939;   El Libro de las Misiones, 1940;   Ideas y Creencias, 1940;     and others.   Although brought up in the Marburg school of thought, Ortega is not exactly a neo-Kantian. At the basis of his Weltanschauung one finds a denial of the fundamental presuppositions which characterized European Rationalism. It is life and not thought which is primary. Things have a sense and a value which must be affirmed independently. Things, however, are to be conceived as the totality of situations which constitute the circumstances of a man's life. Hence, Ortega's first philosophical principle: "I am myself plus my circumstances". Life as a problem, however, is but one of the poles of his formula. Reason is the other. The two together function, not by dialectical opposition, but by necessary coexistence. Life, according to Ortega, does not consist in being, but rather, in coming to be, and as such it is of the nature of direction, program building, purpose to be achieved, value to be realized. In this sense the future as a time dimension acquires new dignity, and even the present and the past become articulate and meaning-full only in relation to the future. Even History demands a new point of departure and becomes militant with new visions. --J.A.F. Orthodoxy: Beliefs which are declared by a group to be true and normative. Heresy is a departure from and relative to a given orthodoxy. --V.S. Orthos Logos: See Right Reason. Ostensible Object: (Lat. ostendere, to show) The object envisaged by cognitive act irrespective of its actual existence. See Epistemological Object. --L.W. Ostensive: (Lat. ostendere, to show) Property of a concept or predicate by virtue of which it refers to and is clarified by reference to its instances. --A.C.B. Ostwald, Wilhelm: (1853-1932) German chemist. Winner of the Nobel prize for chemistry in 1909. In Die Uberwindung des wissenschaftlichen Materialistmus and in Naturphilosophie, his two best known works in the field of philosophy, he advocates a dynamic theory in opposition to materialism and mechanism. All properties of matter, and the psychic as well, are special forms of energy. --L.E.D. Oupnekhat: Anquetil Duperron's Latin translation of the Persian translation of 50 Upanishads (q.v.), a work praised by Schopenhauer as giving him complete consolation. --K.F.L. Outness: A term employed by Berkeley to express the experience of externality, that is the ideas of space and things placed at a distance. Hume used it in the sense of distance Hamilton understood it as the state of being outside of consciousness in a really existing world of material things. --J.J.R. Overindividual: Term used by H. Münsterberg to translate the German überindividuell. The term is applied to any cognitive or value object which transcends the individual subject. --L.W. P

Toshiba Corporation ::: (company) A Japanese technology manufacturer with 364 subsidiaries worldwide. Toshiba makes and sells electronics for home, office, industry and components, heavy electrical apparatus, consumer products and medical diagnostic imaging equipment.In FY 2003-4, Toshiba employed 161,286 people and sales were � 5,579B (UK� 30B, US$ 50B). .(2005-01-19)

Toshiba Corporation "company" A Japanese technology manufacturer with 364 subsidiaries worldwide. Toshiba makes and sells electronics for home, office, industry and health care including information and communication systems, electronic components, heavy electrical apparatus, consumer products and medical diagnostic imaging equipment. In FY 2003-4, Toshiba employed 161,286 people. {Toshiba Home (http://toshiba.co.jp/)}. (2005-01-19)

tycoon ::: n. --> The title by which the shogun, or former commander in chief of the Japanese army, was known to foreigners.

whitebait ::: n. --> The young of several species of herrings, especially of the common herring, esteemed a great delicacy by epicures in England.
A small translucent fish (Salanx Chinensis) abundant at certain seasons on the coasts of China and Japan, and used in the same manner as the European whitebait.


Wind River Systems ::: (company) A company founded in 1981, now a world leader in embedded systems, providing real-time operating systems and development tools. Wind River's development tools enable customers to standardise designs across projects and quickly develop feature-rich products.Wind River Systems employs over 500 people worldwide (1998). Service and support is provided through its U.S. headquarters and overseas operations in the U.K., France, Germany, Scandinavia and Japan. .Address: Alameda, California, USA. (1998-11-06)

Wind River Systems "company" A company founded in 1981, now a world leader in {embedded systems}, providing {real-time operating systems} and development tools. Wind River's development tools enable customers to standardise designs across projects and quickly develop feature-rich products. Wind River Systems employs over 500 people worldwide (1998). Service and support is provided through its U.S. headquarters and overseas operations in the U.K., France, Germany, Scandinavia and Japan. {(http://wrs.com/)}. Address: Alameda, California, USA. (1998-11-06)

Wolfram Research, Inc. ::: (company) The company founded by Stephen Wolfram in August 1987 to develop Mathematica which was released in June 1988 for the Macintosh and is now available on over 20 platforms. The company has offices in the United Kingdom and Tokyo, Japan. .E-mail: . (1995-02-10)

Wolfram Research, Inc. "company" The company founded by Stephen Wolfram in August 1987 to develop {Mathematica} which was released in June 1988 for the {Macintosh} and is now available on over 20 {platforms}. The company has offices in the United Kingdom and Tokyo, Japan. {(http://wri.com/)}. E-mail: "info@wri.com". (1995-02-10)

xanthoxylene ::: n. --> A liquid hydrocarbon of the terpene series extracted from the seeds of a Japanese prickly ash (Xanthoxylum pipertium) as an aromatic oil.

Yamabushi (Japanese) A sect in Japan of ancient origin, but now inclining to Buddhism. Often regarded as the fighting monks, inasmuch as they have not hesitated to take up arms in case of necessity somewhat like certain yogis in Rajputana or the lamas in Tibet. They are perhaps most numerous near Kyoto, where they are famed for their healing powers. Yamabushi hold a “Japanese Secret Science of the Buddhist Mystics,” calling their seven mystery-teachings the seven precious things or jewels (SD 1:67).

Yamaha ::: (company) A Japanese company best known for consumer electronics and motorbikes. They make music synthesizers, CD-Rom Writers and HiFi sound equipment. . (1997-04-29)

Yamaha "company" A Japanese company best known for consumer electronics and motorbikes. They make music synthesizers, {CD-Rom Writers} and HiFi sound equipment. {(http://yamaha.com/)}. (1997-04-29)

yen ::: pl. --> of Ye ::: n. --> The unit of value and account in Japan. Since Japan&

Yo (Japanese) The male ethereal essence or substance of Shinto cosmogony, which in conjunction with In, the female essence, produces manifestation. Equivalent to the Chinese yang.

Yomi: In Japanese occultism, the spirit world or astral world.

Zen Buddhism: The Japanese “mediation school” of Buddhism, based on the theories of the “universality of Buddha-nature” and the possibility of “becoming a Buddha in this very body.” It teaches the way of attaining Buddhahood fundamentally by meditation.



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1:The genius of Japan lies in imitation and improvement, that of India in origination. ~ Sri Aurobindo, Bande Mataram - II, The Asiatic Role,
2:No matter how much I wanted to sing Western songs, they were all very difficult. Had I, born in Japan, no choice but to sing Japanese songs? Was there a Japanese song that expressed my present sentiment - a traveler who had immersed himself in love and the arts in France but was now going back to the extreme end of the Orient where only death would follow monotonous life? ... I felt totally forsaken. I belonged to a nation that had no music to express swelling emotions and agonized feelings. ~ Kafu Nagai,
3:In Japanese language, kata (though written as 方) is a frequently-used suffix meaning way of doing, with emphasis on the form and order of the process. Other meanings are training method and formal exercise. The goal of a painter's practicing, for example, is to merge his consciousness with his brush; the potter's with his clay; the garden designer's with the materials of the garden. Once such mastery is achieved, the theory goes, the doing of a thing perfectly is as easy as thinking it
   ~ Boye De Mente, Japan's Secret Weapon - The Kata Factor,
4:This eternal lila is the eternal truth, and, therefore, its this eternal lila - the playful love-making of Radha and Krishna, which the Vaishnava poets desired to enjoy. If we analyse the Gitagovinda of Jayadeva we shall find not even a single statement which shows the poet's desire to have union with Krishna as Radha had,- he only sings praises the lila of Radha and Krishna and hankers after a chance just to have peep into the divine lila, and this peep into the divine lila is the highest spiritual gain which poets could think of. ~ Gautam Dasgupta (1976:125-26), quoted by Wimal Dissanayake, in Narratives of Agency: Self-making in China, India, and Japan, p. 132
5:Apotheosis ::: One of the most powerful and beloved of the Bodhisattvas of the Mahayana Buddhism of Tibet, China, and Japan is the Lotus Bearer, Avalokiteshvara, "The Lord Looking Down in Pity," so called because he regards with compassion all sentient creatures suffering the evils of existence. To him goes the millionfold repeated prayer of the prayer wheels and temple gongs of Tibet: Om mani padme hum, "The jewel is in the lotus." To him go perhaps more prayers per minute than to any single divinity known to man; for when, during his final life on earth as a human being, he shattered for himself the bounds of the last threshold (which moment opened to him the timelessness of the void beyond the frustrating mirage-enigmas of the named and bounded cosmos), he paused: he made a vow that before entering the void he would bring all creatures without exception to enlightenment; and since then he has permeated the whole texture of existence with the divine grace of his assisting presence, so that the least prayer addressed to him, throughout the vast spiritual empire of the Buddha, is graciously heard. Under differing forms he traverses the ten thousand worlds, and appears in the hour of need and prayer. He reveals himself in human form with two arms, in superhuman forms with four arms, or with six, or twelve, or a thousand, and he holds in one of his left hands the lotus of the world.

Like the Buddha himself, this godlike being is a pattern of the divine state to which the human hero attains who has gone beyond the last terrors of ignorance. "When the envelopment of consciousness has been annihilated, then he becomes free of all fear, beyond the reach of change." This is the release potential within us all, and which anyone can attain-through herohood; for, as we read: "All things are Buddha-things"; or again (and this is the other way of making the same statement) : "All beings are without self."

The world is filled and illumined by, but does not hold, the Bodhisattva ("he whose being is enlightenment"); rather, it is he who holds the world, the lotus. Pain and pleasure do not enclose him, he encloses them-and with profound repose. And since he is what all of us may be, his presence, his image, the mere naming of him, helps. "He wears a garland of eight thousand rays, in which is seen fully reflected a state of perfect beauty.

The color of his body is purple gold. His palms have the mixed color of five hundred lotuses, while each finger tip has eighty-four thousand signet-marks, and each mark eighty-four thousand colors; each color has eighty-four thousand rays which are soft and mild and shine over all things that exist. With these jewel hands he draws and embraces all beings. The halo surrounding his head is studded with five hundred Buddhas, miraculously transformed, each attended by five hundred Bodhisattvas, who are attended, in turn, by numberless gods. And when he puts his feet down to the ground, the flowers of diamonds and jewels that are scattered cover everything in all directions. The color of his face is gold. While in his towering crown of gems stands a Buddha, two hundred and fifty miles high." - Amitayur-Dhyana Sutra, 19; ibid., pp. 182-183. ~ Joseph Campbell, The Hero with a Thousand Faces, Apotheosis,

*** WISDOM TROVE ***

1:It is hard to be an individual in Japan. ~ haruki-murakami, @wisdomtrove
2:The United States trades more with the province of Ontario alone than with Japan. ~ ronald-reagan, @wisdomtrove
3:Turkey, Japan do great work because they can keep under control their little personal selfishness, egoism, jealousy, etc. when they get down to work. ~ sri-aurobindo, @wisdomtrove
4:I myself have been on my own and utterly independent since I graduated. I haven't belonged to any company or any system. It isn't easy to live like this in Japan. ~ haruki-murakami, @wisdomtrove
5:Kramer, on cultural differences: "See, here, you're just another apple, but in Japan, you're an exotic fruit. Like an orange. Which is rare there. Seinfeld TV show ~ jerry-seinfeld, @wisdomtrove
6:There are monasteries in Japan where they teach Zen with rules, more rules than you can imagine, and you might feel comfortable with that. I don't teach that type of Zen. ~ frederick-lenz, @wisdomtrove
7:Members of the Rae Chorze-Fwaz order trace their origins back through Tibet, Japan, China, India, and ancient Egypt to the place the order was founded, the lost continent of Atlantis. ~ frederick-lenz, @wisdomtrove
8:In Japan they prefer the realistic style. They like answers and conclusions, but my stories have none. I want to leave them wide open to every possibility. I think my readers understand that openness. ~ haruki-murakami, @wisdomtrove
9:Everyone who lives in an industrialized society is obliged gradually to give up the past, but in certain countries, such as the United States and Japan, the break with the past has been particularly traumatic. ~ susan-sontag, @wisdomtrove
10:In Japan, the writers have made up a literary community, a circle, a society. I think 90 percent of Japan's writers live in Tokyo. Naturally, they make a community. There are groups and customs, and so they are tied up in a way. ~ haruki-murakami, @wisdomtrove
11:It is only in the last 800 years that the rules have come into being and conservative Zen has surfaced. It is not particularly popular in Japan at all. Hardly anybody practices Zen any more because it's just too strict; there are too many rules. ~ frederick-lenz, @wisdomtrove
12:And when you come back to Japan next summer, let's have that date or whatever you want to call it. We can go to the zoo or the botanical garden or the aquarium, and then we'll have the most politically correct and scrumptious omelets we can find. ~ haruki-murakami, @wisdomtrove
13:And it is impossible to treat human beings as human beings if you label them, if you term them, if you give them a name as Hindus, Russians, or what you will. It is so much easier to label people, for then you can pass by and kick them, drop a bomb on India or Japan. ~ jiddu-krishnamurti, @wisdomtrove
14:But I didn't walk a single step. I stopped a lot to stretch, but I never walked. I didn't come here to walk. I came to run. That's the reason-the only reason-I flew all the way to the northern tip of Japan. No matter how slow I might run, I wasn't about to walk. That was the rule. ~ haruki-murakami, @wisdomtrove
15:Japan's very interesting. Some people think it copies things. I don't think that anymore. I think what they do is reinvent things. They will get something that's already been invented and study it until they thoroughly understand it. In some cases, they understand it better than the original inventor. ~ steve-jobs, @wisdomtrove
16:There will be a shifting of the poles. There will be upheavals in the Arctic and the Antarctic that will make fotr the eruption of volcanos in the Torrid areas... The upper portion of Europe will be changed in the blink of an eye. The earth will be broken up in the western portion of America. The greater portion of Japan must go into the sea. ~ edgar-cayce, @wisdomtrove
17:Since World War II, Japan has spawned enormous numbers of new religions featuring the supernatural... . In Thailand, diseases are treated with pills manufactured from pulverized sacred Scripture. Witches are today being burned in South Africa... . The worldwide TM [Transcendental Meditation] organization has an estimated valuation of $3 billion. For a fee, they promise to make you invisible, to enable you to fly. ~ carl-sagan, @wisdomtrove
18:The birds sang, the proles sang. the Party did not sing. All round the world, in London and New York, in Africa and Brazil, and in the mysterious, forbidden lands beyond the frontiers, in the streets of Paris and Berlin, in the villages of the endless Russian plain, in the bazaars of China and Japan everywhere stood the same solid unconquerable figure, made monstrous by work and childbearing, toiling from birth to death and still singing. ~ george-orwell, @wisdomtrove
19:I received a letter just before I left office from a man. I don't know why he chose to write it, but I'm glad he did. He wrote that you can go to live in France, but you can't become a Frenchman. You can go to live in Germany or Italy, but you can't become a German, an Italian. He went through Turkey, Greece, Japan and other countries. But he said anyone, from any corner of the world, can come to live in the United States and become an American. ~ ronald-reagan, @wisdomtrove
20:In our time, political speech and writing are largely the defense of the indefensible. Things like the continuance of British rule in India, the Russian purges and deportations, the dropping of the atom bombs on Japan, can indeed be defended, but only by arguments which are too brutal for most people to face, and which do not square with the professed aims of the political parties. Thus political language has to consist largely of euphemism, question-begging and sheer cloudy vagueness. ~ george-orwell, @wisdomtrove
21:Norway, Iceland, Australia, Canada, Sweden, Switzerland, Belgium, Japan, the Netherlands, Denmark, and the United Kingdom are among the least religious societies on earth. According to the United Nations' Human Development Report (2005), they are also the healthiest, as indicated by life expectancy, adult literacy, per capita income, educational attainment, gender equality, homicide rate, and infant mortality. . . . Conversely, the fifty nations now ranked lowest in terms of the United Nations' human development index are unwaveringly religious. ~ sam-harris, @wisdomtrove
22:Listen - God only exists in people's minds. Especially in Japan, God's always been kind of a flexible concept. Look at what happened after the war. Douglas MacArthur ordered the divine emperor to quit being God, and he did, making a speech saying he was just an ordinary person. So after 1946 he wasn't God anymore. That's what Japanese gods are like&
23:Today Hindu revivalists, pious Muslims, Japanese nationalists and Chinese communists may declare their adherence to very different values and goals, but they have all come to believe that economic growth is the key to realising their disparate goals. Thus in 2014 the devout Hindu Narendra Modi was elected prime minister of India thanks largely to his success in boosting economic growth in his home state of Gujarat, and to the widely held view that only he could reinvigorate the sluggish national economy. Analogous views have kept the Islamist Recep Tayyip Erdoğan in power in Turkey since 2003. The name of his party – the Justice and Development Party – highlights its commitment to economic development, and the Erdoğan government has indeed managed to maintain impressive growth rates for more than a decade. Japan’s prime minister, the nationalist Shinzō Abe, came to office in 2012 pledging to jolt the Japanese economy out of two decades of stagnation. His aggressive and somewhat unusual measures to achieve this have been nicknamed Abenomics. Meanwhile in neighbouring China the Communist Party still pays lip service to traditional Marxist–Leninist ideals, but in practice is guided by Deng Xiaoping’s famous maxims that ‘development is the only hard truth’ and that ‘it doesn’t matter if a cat is black or white, so long as it catches mice’. Which means, in plain language: do whatever it takes to promote economic growth, even if Marx and Lenin wouldn’t have been happy with it. In Singapore, as befits that no-nonsense city-state, they pursue this line of thinking even further, and peg ministerial salaries to the national GDP. When the Singaporean economy grows, government ministers get a raise, as if that is what their jobs are all about. ~ yuval-noah-harari, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:I play a nobody in Japan. ~ Jackie Chan,
2:Empress of Japan, noted ~ Claude M Bristol,
3:special trip to Japan with ~ Walter Isaacson,
4:Half my fan mail comes from Japan. ~ Ben Barnes,
5:Japan will need to foster deep ~ George Friedman,
6:My clothes are very popular in Japan. ~ Vivienne Westwood,
7:It is hard to be an individual in Japan. ~ Haruki Murakami,
8:I love Japan, and Tokyo is my favorite city. ~ Barry Eisler,
9:China will be the answer to Japan's problems. ~ Carlos Ghosn,
10:It looks like they've been watching old Japan tapes! ~ CM Punk,
11:In Japan, we say that “words make our reality.” The ~ Marie Kond,
12:Christianity, to be effective in Japan, must change. ~ Shusaku Endo,
13:No wonder this circuit failed. It says 'Made in Japan'. ~ Doc Brown,
14:Japan is doing a big number on the yen, devaluing it. ~ Donald Trump,
15:I really didn't intend to be a musician when I left Japan. ~ Ikue Mori,
16:In Japan, people don't really sing about sexual content. ~ Utada Hikaru,
17:Japan's biggest problems are conservatism and cowardice. ~ Tadashi Yanai,
18:Japan, for me, will always be my inspiration source. ~ Nicola Formichetti,
19:Japan is a great nation. It should begin to act like one. ~ John C Danforth,
20:In Japan, artists and fans are rather far apart from each other. ~ Tite Kubo,
21:We want full-scale normalisation of relations [with Japan]. ~ Vladimir Putin,
22:If your computer speaks English, it was probably made in Japan. ~ Alan Perlis,
23:Turkey, Australia, and Japan are three of my top destinations. ~ Rick Riordan,
24:The only thing that can change Japan is a change in government. ~ Katsuya Okada,
25:I say, isn't that a shame [a trade with Japan], it's so one-sided. ~ Donald Trump,
26:We can't defend Japan, a behemoth, selling us cars by the million. ~ Donald Trump,
27:Yeah, I'd be happy to go back to Mexico or Japan to make another film. ~ Alex Cox,
28:During the lifetime of Japan I became very neurotic, very paranoid. ~ David Sylvian,
29:In Japan, Australia, and England there is such a strong youth culture. ~ Marc Newson,
30:Japan is the perfect example of make plans, and watch God laugh. ~ Christopher Titus,
31:When I finally got to go ride the mountains in Japan, it blew my mind. ~ Travis Rice,
32:I might have played a little bit more in Europe than I have in Japan. ~ Billy Higgins,
33:Clearly, Japan is a most important market for digital consumer products. ~ David Milne,
34:Everything in Japan is hidden. Real life has an unlisted phone number. ~ Fran Lebowitz,
35:Hippopotamus,
As the leaves fall to the ground
Mechs now leave Japan ~ Jo Walton,
36:I can't tell you how important it was for us to be successful in japan. ~ Trip Hawkins,
37:In Japan, organizations and people in the organization are synonymous. ~ Kenichi Ohmae,
38:I want to go to Egypt and Japan and open orphanages... a chain of them. ~ Lindsay Lohan,
39:Japan offers as much novelty perhaps as an excursion to another planet. ~ Isabella Bird,
40:Yes, the European model remains superior to that of America and Japan. ~ Jacques Delors,
41:Japanese is sort of a hobby of mine, and I can get around Japan with ease. ~ Dick Cavett,
42:I went to the Tokyo Film Festival in Japan because I love Japanese cinema. ~ Leslie Caron,
43:Japan appears to be the birthplace of the soup and the home of the stew. ~ Neil MacGregor,
44:There's a tremendous amount of energy in Japan and, increasingly, in China. ~ Vinton Cerf,
45:In Japan, there is less a culture of preserving old buildings than in Europe. ~ Tadao Ando,
46:We aim to achieve general progress in relations between North Korea and Japan. ~ Shinzo Abe,
47:My goal with the Canadian border is the same goal I have for Japan and Korea. ~ Mike Johanns,
48:I had whale tartare when I was in Japan, but I probably wouldn't have it again. ~ Sasha Cohen,
49:If plan A doesn't work, the alphabet has 25 more letters - 204 if you're in Japan. ~ Claire Cook,
50:Japan never considers time together as time wasted. Rather, it is time invested. ~ Donald Richie,
51:The recent trend in Japan is to utilize time in the early morning to take seminars. ~ Marie Kond,
52:The new architecture of transparency and lightness comes from Japan and Europe. ~ Arthur Erickson,
53:The new fans of Japan won’t be Orientalists, but they will be anime-savvy. ~ Morinosuke Kawaguchi,
54:The United States trades more with the province of Ontario alone than with Japan. ~ Ronald Reagan,
55:America is behind Europe and Japan in terms of accepting adult ideas in animation. ~ Bill Plympton,
56:I've always said that playing rugby in Spain is like being a bullfighter in Japan. ~ Javier Bardem,
57:Japan, Europe, [and] America probably [are] better than last year [2015], not China. ~ Jamie Dimon,
58:Japan is really advanced. They don't go to the beach. The beach comes to them. ~ Gilbert Gottfried,
59:The Life-Changing Magic of Tidying Up is a best seller in Japan, Germany, and the UK, ~ Marie Kond,
60:I don't really do Japanese interviews. I don't think there's much call for me in Japan. ~ Nick Cave,
61:This is almost the most famous story The last samurai - Samurai story - in Japan. ~ Hiroyuki Sanada,
62:From Japan to Thailand, I keep discovering amazing talent, cuisine and food markets. ~ Daniel Boulud,
63:I actually enjoyed getting lost in Japan's backroads, finding myself in a wasabi farm. ~ Travis Rice,
64:Half of Japan still couldn't tell the difference between crime and politics. ~ Jon Courtenay Grimwood,
65:I also won one from the emperor of Japan, with a prize for the arts. That's important. ~ Marcel Carne,
66:India and Japan should develop a complementary relationship in information technology. ~ Yoshiro Mori,
67:Is it true the green tea they serve in Japan at the end of your meal comes free? ~ Hiroshi Sakurazaka,
68:lean manufacturing, a process that originated in Japan with the Toyota Production System, ~ Eric Ries,
69:The help (in Japan) is very polite. They bow so much, you don't know which end to talk to. ~ Bob Hope,
70:Japan and China, major buyers of Western-made aircraft, are now developing their own jets. ~ Anonymous,
71:They were ridiculous times. After I won my World Championship in 1976, I went to Japan. ~ Barry Sheene,
72:I had become an atheist at the age of thirteen, when atomic bombs were dropped on Japan. ~ Paul Krassner,
73:So, Japan as a country has lost its vigor, it feels very much closed in for various reasons. ~ Naoto Kan,
74:Chopsticks box! I didn't know before and put them on the table and my Japan friends scolded me. ~ Seungri,
75:espionage—against countries as diverse as Belgium, Japan, Brazil, and Germany—in stark terms: ~ Anonymous,
76:The price of mackerel!” says Madame Fontineau.” You’d think they had to sail to Japan for it! ~ Anonymous,
77:A lot of country making films in English, but in Japan we are very shy to speak English. ~ Hiroyuki Sanada,
78:I'm flying to China and Japan - if you think Beckham is a big name, you should see me there. ~ Phil Taylor,
79:It is possible for Japan to become the model of a society that does not rely on nuclear power. ~ Naoto Kan,
80:I've done a lot of Samurai film in Japan, and sometimes done the choreography by myself. ~ Hiroyuki Sanada,
81:Nothing ever goes away until it has taught us what we need to know. ~ Pema ChödrönBuddha | Kamakura, Japan,
82:It would be really nice to have a venue stop in Japan someday. Japan would be perfect for it. ~ Travis Rice,
83:Sarah Palin finally heard what happened in Japan and she's demanding that we invade 'Tsunami.' ~ Bill Maher,
84:I promise to protect Japan's land and sea, and the lives of the Japanese people no matter what. ~ Shinzo Abe,
85:People in Japan have experienced many tsunamis and various earthquakes throughout the ages. ~ Hayao Miyazaki,
86:Japan will not abandon the fight for the Philippines even if Tokyo should be reduced to ashes! ~ Iwane Matsui,
87:Let them bomb Japan with that nasty missile. Their missile cannot load a nuclear warhead. ~ Shintaro Ishihara,
88:It is mainly because of the unorganized state of the Chinese masses that Japan dares to bully us. ~ Mao Zedong,
89:My staff was unanimous in believing that Japan was on the point of collapse and surrender. ~ Douglas MacArthur,
90:Americans are somehow obsessed with her, and something about me hit a spot with people in Japan. ~ Utada Hikaru,
91:Donald Trump's idea that more nations should get nuclear weapons. Saudi Arabia, Japan, South Korea. ~ Tim Kaine,
92:[My muse] feels nostalgic for Japan, and, perhaps strangely, for the pioneer days of America. ~ Quentin S Crisp,
93:We say in Japan that those who travel for love find a thousand miles not longer than one. Though ~ Marc Cameron,
94:You have your own culture and your own ways of doing things. I hope Japan continues on this path. ~ Jamie Dimon,
95:America cannot afford to defend Saudi Arabia, Japan, Germany, South Korea, and many other places. ~ Donald Trump,
96:Foreigners who think of Japan as a polite society have never ridden the Yamanote at rush hour. The ~ Barry Eisler,
97:On a mountain above the clouds once lived a man who had been the gardener of the emperor of Japan. ~ Tan Twan Eng,
98:Reading about Japan in the West is often like looking at a funhouse mirror through a kaleidoscope. ~ Nick Mamatas,
99:You should hear the guy who dubs me in Japan. I like him the most. He has a high squeaky voice. ~ James MacArthur,
100:Among the other enthusiastic dumpers were Russia, China, Japan and nearly all the nations of Europe. ~ Bill Bryson,
101:I speak of the old Japan, because out of the ashes of the old Japan there has risen a new Japan. ~ Shigeru Yoshida,
102:I started my career as a singer in Japan, but left it all behind to focus on my dancing career. ~ Carrie Ann Inaba,
103:Japan is our rival, not our enemy. Japan is a competitor... Bashing a Toyota won't make a better car. ~ Ross Perot,
104:The bond between America and Japan and the friendship between our two peoples runs very, very deep. ~ Donald Trump,
105:If Facebook were a country, it would be the 8th most populated in the world, just ahead of Japan. ~ Mark Zuckerberg,
106:In Japan people drive on the left. In China people drive on the right. In Vietnam it doesn't matter. ~ P J O Rourke,
107:21. With Erin in Kyoto, 2010: Like Reed and Lisa, she got a special trip to Japan with her father. ~ Walter Isaacson,
108:A vote for Japan is a vote for the future of rugby. We will do our best to make rugby a global sport. ~ Yoshiro Mori,
109:Each time I visit Japan, I am reminded of how Canadian I am and how little racial connection matters. ~ David Suzuki,
110:For all our talk about modern enlightenment, Japan is still quite openly a land of kept women. ~ Ry nosuke Akutagawa,
111:The Russians could have some (warheads) aimed at Japan, so if we act up they can destroy our economy. ~ P J O Rourke,
112:The thing I can say about Japan is they were progressive for a country that is very male dominant. ~ Brandi Chastain,
113:The desire to see Okinawa returned to Japan developed into a broad national consensus among our people. ~ Eisaku Sato,
114:Basically, people in other countries don't want to have to work quite as flat-out as they do in Japan. ~ Tadanobu Asano,
115:I've been to Japan so many times, but I still constantly stumble across things that are so foreign to me. ~ Travis Rice,
116:Yes, I will take Japan’s ersatz politeness over Moldova’s genuine rudeness any time. Thank you very much. ~ Eric Weiner,
117:I want Japan to think and say that we are better off for JPMorgan having been here through thick and thin. ~ Jamie Dimon,
118:I was told that [Japan journalists] wanted to see my dog, Yume. You can see that she is in great shape. ~ Vladimir Putin,
119:We pray that henceforth not only Japan but all mankind may know the blessings of harmony and progress. ~ Shigeru Yoshida,
120:I have experienced failure as a politician and for that very reason, I am ready to give everything for Japan. ~ Shinzo Abe,
121:Well actually, we are working on the live album from the shows in Japan. I'm trying to get that finished. ~ Bootsy Collins,
122:If America would withdraw from South Korea, there could be a power struggle between such as China and Japan. ~ Kim Dae jung,
123:One must learn, if one is to see the beauty in Japan, to like an extraordinarily restrained and delicate loveliness ~ Miriam,
124:Since 2010, America has put more people back to work than Europe, Japan, and all advanced economies combined. ~ Barack Obama,
125:We're a country that owes $20 trillion. They [Japan, Germany, South Korea, Saudi Arabia] have to help us out. ~ Donald Trump,
126:After college, I wanted to learned about myself as an American, so I left the United States and went to Japan. ~ Bruce Feiler,
127:I was a star in Italy, Austrailia, Germany and Japan before the American stations ever paid attention at all. ~ Nancy Sinatra,
128:V-J Day, or Victory in Japan Day, marks the date of the Japanese surrender that ended fighting in the Pacific. ~ Doc Hastings,
129:Compared to industry in Europe or Japan, where industry was based on a craft tradition, we are sadly behind. ~ Arthur Erickson,
130:In Japan, first names are only for who you're married to, or if you're being rude,' the watchmaker explained. ~ Natasha Pulley,
131:Anime fans in Japan have been petitioning the government for the right to legally marry a two-dimensional character. ~ Anonymous,
132:I get constantly mistaken for Elijah Wood. I was in Japan and someone held out a photo of him for me to sign. ~ Daniel Radcliffe,
133:From the way of Go the beauty of Japan and the Orient had fled. Everything had become science and regulation. ~ Yasunari Kawabata,
134:I only go to Japan when there's someone who can afford to bring me there, and consequently I may never go again! ~ William Gibson,
135:We have new developing ties with Japan whom always supports our democratic process and economic development. ~ Ali Abdullah Saleh,
136:Fish from all over the world, from deep in the sea, wind up in countries from Germany to Japan. That is just crazy. ~ Sylvia Earle,
137:The people in Japan know more about the history of jazz and the musicians than the people in the United States do. ~ Billy Higgins,
138:The vine that we know by the name “kudzu” arrived in Philadelphia as a gift from Japan to honor the 1876 centennial. ~ Hope Jahren,
139:For a century and a half now, America and Japan have formed one of the great and enduring alliances of modern times. ~ George W Bush,
140:I assure you that interest in Japanese culture in Russia is just as strong as interest in Russian culture in Japan. ~ Vladimir Putin,
141:The principal linkages between Japan and the U.S. global economies are trade, financial markets, and commodity markets. ~ Mark Zandi,
142:I will say that the food in both Japan and Italy was immaculate. I don't remember having bad food in either country. ~ Daniel Gillies,
143:The Japan-U.S. alliance is an irreplaceable alliance. And I would like to further consolidate and broaden that alliance. ~ Shinzo Abe,
144:After the Second World War, people in Japan no longer died for their country, and even that expression was no longer used. ~ Naoto Kan,
145:But, I've made films in Japan, in Yugoslavia, all over Europe, all over the United States, Mexico, but not Hollywood. ~ Sydney Pollack,
146:I was born into a very important family in Japan. My grandfather was a descendant of the Emperor, and we were very wealthy. ~ Yoko Ono,
147:My God, how long would you have let me wander around Prague before you said 'hold up a minute, Helga, this isn't Japan! ~ Abigail Roux,
148:We represent companies from around the world who say, "I want to look at Japanese companies. I want to invest in Japan." ~ Jamie Dimon,
149:When I race in Australia or Korea or Japan I know it will be a big change for me because Ferrari fans are worldwide. ~ Fernando Alonso,
150:In America, unlike England, unlike Israel, unlike Japan, other democracies, we have elections that have staggered terms. ~ Barney Frank,
151:It's only interesting when you're from somewhere else, like America or Japan. The further away the more interesting it is. ~ Aphex Twin,
152:Miyazaki's films in Japan are bigger than Titanic. He's an incredible rock star there. In the US, they don't do as well. ~ Henry Selick,
153:Japan, newly emerging on the world scene in the late nineteenth century, sought its science and engineering in Scotland. ~ Thomas Sowell,
154:Japan needs to cooperate with China economically. This is understood better by the business community than the government. ~ Sadako Ogata,
155:The basic stupidity of modern Japan is that we’ve learned absolutely nothing from our contact with other Asian peoples. ~ Haruki Murakami,
156:There are two types of depreciation. There is one where you're manipulating currencies. And that's not what Japan is doing. ~ Jamie Dimon,
157:In Japan, it is the custom to send New Year’s cards to convey New Year’s greetings (many have lottery numbers at the bottom). ~ Marie Kond,
158:The defensive perimeter [of the United States in East Asia] runs along the Aleutians to Japan and then goes to the Ryukyus. ~ Dean Acheson,
159:The worldwide, agelong struggle between fascism and democracy will not stop when the fighting ends in Germany and Japan. ~ Henry A Wallace,
160:When I became a man, I put away childish things and got more elaborate and expensive childish things from France and Japan. ~ P J O Rourke,
161:By the way, Japan is also known to be actively engaged in manned space flights as part of the International Space Station. ~ Vladimir Putin,
162:I do think there will be more Japanese companies expanding out of Japan, and there will be more cross-border flow from Japan. ~ Jamie Dimon,
163:post·ing n. 1 CHIEFLY BRIT. an appointment to a job, esp. one abroad or in the armed forces: he requested a posting to Japan. ~ Erin McKean,
164:The genius of Japan lies in imitation and improvement, that of India in origination. ~ Sri Aurobindo, Bande Mataram - II, The Asiatic Role,
165:We're at war with Japan. We were attacked by Japan. Do you want to kill Japanese, or would you rather have Americans killed? ~ Curtis LeMay,
166:Yes. Japan will overrun us," the scholar said. "But we will turn them into Chinese. Give us five hundred years. You wait. ~ Kiana Davenport,
167:In fact, the Senkaku Islands are... inherent territory of Japan that is recognized in our history and also by international law. ~ Naoto Kan,
168:It is important that both Japan and the United States continue to invest very heavily in the alliance to build up our defense. ~ Donald Trump,
169:President Obama went to India, South Korea, then Japan. He's going to keep travelling until he finds his birth certificate. ~ David Letterman,
170:I guess they needed a maze in Japan, where everything's neat and tidy. In America everybody's already wandering around lost. ~ Jonathan Lethem,
171:I'm not a big star in Japan. I'm an actor. I have a very normal life. Four days a week, I cook at home. A star doesn't do that. ~ Ken Watanabe,
172:I would like to inform you with great satisfaction of a new step forward on establishing partnership between Russia and Japan ~ Vladimir Putin,
173:Mrs. Japan and Mrs. Romania had unpronounceable names, the former free-floating with vowels, the latter fortressed by consonants. ~ Monica Wood,
174:Word has it . . . the stone is from Japan, it's very ancient, it belonged to a shogun in the eleventh century." - a taxidermist ~ Anthony Doerr,
175:You have to be able to negotiate our trade deals. You have to be able to negotiate, that's right, with Japan, with Saudi Arabia. ~ Donald Trump,
176:Girly’ products can spur Japan’s growth in this century every bit as much as, if not more than, the ‘manly’ technologies. ~ Morinosuke Kawaguchi,
177:Rock and roll is catching on all over . . . France . . . England . . . They even have it in Japan, only over there they call it judo. ~ Bob Hope,
178:When doing business in Japan, process, manners, and how you work on something is more important than the final results ~ Hector Garcia Puigcerver,
179:Abe’s grandfather was Kishi Nobusuke, a wily old fox who was the minister in charge of war industry from 1941 until Japan’s surrender. ~ Anonymous,
180:Americans are so often thrown by Japan. It looks familiar but, an inch below the surface, it isn't anything like the West at all. ~ Cathy Davidson,
181:Galileo and Kepler had "dangerous thoughts" (as they are called in Japan), and so have the most intelligent men of our own day. ~ Bertrand Russell,
182:Imperialism and slavery are no white male monopoly, but are everywhere from Egypt, Assyria, and Persia to India, China and Japan. ~ Camille Paglia,
183:In Japan censorship is practiced not only by the government when it tampers with textbooks but by the media, which police themselves. ~ Iris Chang,
184:Japan Air’s orbital terminus was a white toroid studded with domes and ringed with the dark-rimmed oval openings of docking bays. ~ William Gibson,
185:We will do everything in our power to protect our allies, South Korea and Japan, including installing even more missile defense. ~ Hillary Clinton,
186:Everything can draw inspiration: a vintage cloth, a book, a street-when I was in Japan, I was deeply inspired by Japanese pharmacies. ~ Renzo Rosso,
187:I want to reassure our allies in Japan and South Korea and elsewhere that we have mutual defense treaties and we will honor them. ~ Hillary Clinton,
188:Japan can't get anything on the market very cheaply because it has a large, relatively highly paid workforce which you can't fire. ~ Howard Stringer,
189:The United States has renewed our leadership in the Asia-Pacific, prime Minister Abe is leading Japan to a new role on the world stage. ~ Shinzo Abe,
190:Whatever doubts or vexations one has in Japan, it is only necessary to ask one's self: "Well, who are the best people to live with? ~ Lafcadio Hearn,
191:I can take pot or leave it. I got busted in Japan for it. I was nine days without it and there wasn't a hint of withdrawal, nothing. ~ Paul McCartney,
192:I first met Hanson over in Japan and they gave me some great advice about the fans and they seem real down to earth. They're great. ~ Meredith Brooks,
193:I just want everybody to understand and fully know that the United States of America stands behind Japan, its great ally, 100 percent. ~ Donald Trump,
194:[People] are tired of being ripped off by every single country that does business with us. Whether it's China, Japan, Mexico, Vietnam. ~ Donald Trump,
195:For decades, Japan has been a friend and reliable trading partner with the United States, and I anticipate that relationship will prosper. ~ Jim Costa,
196:I've never really wanted to go to Japan. Simply because I don’t like eating fish. And I know that's very popular out there in Africa. ~ Britney Spears,
197:Japan: A stranger hands you a stone and asks you to hold it. Puzzled, you take it. The stone grows. And grows until you are crushed ~ Eliot Weinberger,
198:Our failure to properly deal with Germany and Japan early cost the world dearly later on. We dare not make the same mistake with China. ~ Steve Forbes,
199:I love playing in Japan! It's always like being in the ancient past and the future at the same time. And the fans sing along to every word. ~ Lisa Loeb,
200:I was born in Japan and raised in Japan, but those are the only things that make me Japanese, I've grown up reading books from all over. ~ Hideo Kojima,
201:Japan has more specialists of Immanuel Kant than Germany does
[RIS 2016 Lecture on A Young Muslim's Guide to the Modern World] ~ Seyyed Hossein Nasr,
202:3.6) In Japan"The most important work assigned to women in Japan is child-making. Maternity is considered as the principal role of woman..." ~ The Mother,
203:As the largest and most developed democracies of Asia (India and Japan), we have a mutual stake in each other's progress and prosperity. ~ Manmohan Singh,
204:The Japanese Prime Minister has apologized for Japan's part in World War II. However, he still hasn't mentioned anything about karaoke. ~ David Letterman,
205:The role of Italy and of Austria has diminished as has that of France and Britain; Germany and Japan have suffered catastrophically. ~ Emily Greene Balch,
206:Whenever I go overseas I buy funny eyelashes. For example the same brand that are in Japan and England are different styles. So I bought both. ~ Park Bom,
207:Modern life is so thin and shallow and fake. I look forward to when developers go bankrupt, Japan gets poorer and wild grasses take over. ~ Hayao Miyazaki,
208:The last time I was in Japan as President of Russia was 11 years ago, if memory serves. I later visited in my capacity as Prime Minister. ~ Vladimir Putin,
209:CCC wanted everyone to believe that he had done what he set out to do – sailed west to find Japan in the east. He made his men swear an oath… ~ Terry Deary,
210:For me, trying to expand the energy to make one movie in Hollywood would be the equivalent in terms of energy to making 10 movies in Japan. ~ Takashi Miike,
211:For sheer majestic geography and sublime scale, nothing beats Alaska and the Yukon. For culture, Japan. And for all-around affection, Australia. ~ Sam Abell,
212:But anything that you hear about Japan is nothing like what you see when you actually go over there and see it, you know, in a real situation. ~ Billy Higgins,
213:Disciple : But the radio and telephone are a great success in Japan and in Europe; one can listen to the best musicians for four to six hours. ~ Sri Aurobindo,
214:I think that people here expect miracles. American management thinks that they can just copy from Japan - but they don't know what to copy! ~ W Edwards Deming,
215:country. The youngsters became independent; the idea of living isolated in a poor imitation of Japan was finished. We integrated into America. ~ Isabel Allende,
216:Japan has a low crime rate, unless you count the fact that approximately every fifteen minutes the entire Cabinet gets indicted for taking bribes. ~ Dave Barry,
217:Russia, China, Japan, Mexico, all countries will respect America far more when I'm leading it, far more than they do under past administrations. ~ Donald Trump,
218:The goal of what Japan's central bank is doing is to create growth. If it actually creates growth, in the long run, it will lead to appreciation. ~ Jamie Dimon,
219:About 70 percent of total robot sales take place in Japan, China, the United States, South Korea, and Germany—known as the “big five” in robotics. ~ Alec J Ross,
220:In Japan, so many emoticons have been created that it’s reasonable to assume Japanese appreciate their convenience more than anyone else. ~ Morinosuke Kawaguchi,
221:In Japan, we say that “words make our reality.” The words we see and with which we come into contact tend to bring about events of the same nature. ~ Marie Kond,
222:...Poetic injustice...having made over Japan in our own image. The Japanese, ...are now, next to us, the greatest consumers of meat in the world. ~ Mother Jones,
223:After the tsunami in Japan, we were open for business. In fact, I flew there 10 days after the tsunami to show our support for the Japanese people. ~ Jamie Dimon,
224:And so I told him how living in Japan would give him a leisure no mere tourist has, to know the rhythms of the place, a land of tiny poems. ~ Donna George Storey,
225:Nobody likes being criticised, particularly by players who will be in Disneyland this summer on their holidays rather than the World Cup in Japan ~ Phil Thompson,
226:We find Japan a little more difficult to understand because it has proven its 20th century prowess though the ancient traditions still persist. ~ Arthur Erickson,
227:I have friends from China - by the way I love China. I love Japan. I have people that buy my apartments, I have people that work for me from China. ~ Donald Trump,
228:It was like being born in Germany after World War II, being from Japan after Pearl Harbor, or America after Hiroshima. History was a bitch sometimes. ~ Kami Garcia,
229:In Japan, mothers insist on achievement and accomplishment as a sign of love and respect. Thus to fail places children in a highly shamed situation. ~ Michael Lewis,
230:Japan was taming her own Wild West as the Americans had theirs: by bringing the light of civilization through divine war against a barbaric enemy. ~ James D Bradley,
231:We've had great conversations with the United Kingdom and meetings, Israel, Mexico, Japan, China and Canada, really, really productive conversations. ~ Donald Trump,
232:Japan and Singapore never had more than a sprinkling of inhabitants of European descent, yet they are as prosperous as many parts of Western Europe. ~ Daron Acemo lu,
233:No compromise is possible and the victory of the democracies can only be complete with the utter defeat of the war machines of Germany and Japan. ~ George C Marshall,
234:This quake, tsunami and the nuclear accident are the biggest crises for Japan [in decades] ... We will continue to handle it in a state of maximum alert. ~ Naoto Kan,
235:Tokyo is like the New York of Asia. Although the people there are all basically from Japan, they celebrate what they like about various cultures. ~ Pharrell Williams,
236:Turkey, Japan do great work because they can keep under control their little personal selfishness, egoism, jealousy, etc. when they get down to work. ~ Sri Aurobindo,
237:Almost a century has passed since Japan first entered the world community by concluding a treaty of amity with the United States of America in 1854. ~ Shigeru Yoshida,
238:I was born in Japan, so for me, Uniqlo is a family brand. My granny used to wear Uniqlo. And my Italian dad wore Uniqlo. I wore Uniqlo, of course. ~ Nicola Formichetti,
239:The neck is kind of what's sexy in Japan, so you have to have the kimono a little bit back. It was just a whole different way of appealing to what was sexy. ~ Lucy Liu,
240:I was an actor in Japan and I'm a regular on about three shows. I'm grateful for all of it. My personal activities like that help Big Bang as a whole as well. ~ Seungri,
241:As much as I'd wanted to stay in Japan to be with him, the real reason was that I wanted control of my life. I was connected to the ink and I belonged here. ~ Amanda Sun,
242:I haven't changed. If it seems I'm becoming more mainstream, doesn't that mean instead that Japan is aligning itself with me? I haven't changed one bit. ~ Takafumi Horie,
243:I wanted to have a title that wasn't in English so that someone in France, for instance, could ask for 'dix-huit' or the someone in Japan could ask for 'juhachi.' ~ Moby,
244:Just like we did in Japan, in South Korea. Just like is happening in Iraq. Laura [Bush] and I feel very strongly that if the United States were to leave. ~ George W Bush,
245:We Americans have to tell Japan in a very nice way, we have to tell Germany, all of these countries, South Korea, we have to say, you have to help us out. ~ Donald Trump,
246:As much as I'd wanted to stay in Japan to be with him, the real reason was that I wanted control of my life. I was connected to the ink, and I belonged here. ~ Amanda Sun,
247:California Marijuana farmers are worried that radiation from Japan could affect their crops. Or maybe for some strange reason they're just being paranoid. ~ Conan O Brien,
248:I guess I can swing it,then." A night free from cow print and grease? Bleep yes I could swing it. "So where to? Italy? Iceland? Ooh,I could go for Japan. ~ Kiersten White,
249:In 1977 we played America and Europe three times, and Japan - my marriage suffered as a result. My then wife took the kids to Canada to be near her parents ~ Phil Collins,
250:In Japan, violence isn't as controversial as it is in the West. Pornography is more restricted, but it's not hard to make a crazy, extremely violent film. ~ Takashi Miike,
251:Japan is dealing us a dead hand. For two years we have watched the Japanese drag their feet and we can't let them continue to slam the door in our faces. ~ Craig L Thomas,
252:What I worry about is not just Nissan, but Japanese manufacturers losing motivation to maintain production in Japan. The high yen is definitely a headwind. ~ Carlos Ghosn,
253:Al Gore wants us to clean up our factories...when China and other countries couldn't care less. China, Japan, and India are laughing at America's stupidity. ~ Donald Trump,
254:Japan's inexplicable lack of response to even consider a move to re-open their market to U.S. beef will sorely tempt economic trade action against Japan. ~ Saxby Chambliss,
255:The city of 500,000 is wedged between a granite spine of mountains zigzagging up and down the coast and the Sea of Japan, which Koreans call the East Sea. ~ Barbara Demick,
256:The future of Japan's economic growth depends on us having the willpower and the courage to sail without hesitation onto the rough seas of global competition. ~ Shinzo Abe,
257:We believe in fair exchange rates and Japan doesn't practice that. They have massive U.S. dollar reserves, and they use them to intervene regularly. ~ G Richard Wagoner Jr,
258:We can take our Japanese clients around the world. We can take them to Brazil, Europe, anywhere. And we also take companies from around the world into Japan. ~ Jamie Dimon,
259:Compared to Canada, Japan, or any nation in western Europe, the United States combines by far the most expensive system with the shortest life expectancy. ~ Robert J Gordon,
260:I've been to Japan, I've been to China, I've been to Africa, I've been to the Middle East, I've been to Europe a little bit. I've never been to South America. ~ Colin Quinn,
261:The American oligarchy increasingly has less in common with the American people than it does with the equivalent oligarchies in Germany or Mexico or Japan. ~ Lewis H Lapham,
262:The Japanese had, in fact, already sued for peace. The atomic bomb played no decisive part, from a purely military point of view, in the defeat of Japan. ~ Chester W Nimitz,
263:The US bombed them back to traditional values – feminism does not exist in Japan. While I don’t like judging an entire culture…that does not excuse them. ~ Anita Sarkeesian,
264:We believe we have no territorial problems at all. It is only Japan that believes it has territorial problems with Russia. We are ready to talk about this. ~ Vladimir Putin,
265:So such an American troops presence in Korea in the South and Japan, total some 100,000 should stay there forever, even after unification of Korean peninsula. ~ Kim Dae jung,
266:That’s not because journalists know more about Japan. It’s because they knew less: they had the ability to sort through what they knew and find a pattern. ~ Malcolm Gladwell,
267:In case Japan ventures to attack the Mongolian People's Republic, seeking to destroy its independence, we will have to assist the Mongolian People's Republic. ~ Joseph Stalin,
268:Japan would live and die by the race card—defining (and demonizing) America as “white” and thus Japan as a kindred but clearly superior “yellow” people. ~ Victor Davis Hanson,
269:One of the real challenges, since we're working in so many places - Mexico, Japan, Brazil - is understanding variations, both in terms of culture and context. ~ Richard Meier,
270:The method (of learning Japanese) recommended by experts is to be born as a Japanese baby and raised by a Japanese family, in Japan. And even then it's not easy. ~ Dave Barry,
271:A people that has licked a more formidable enemy than Germany or Japan, primitive North America . . . a country whose national motto has been "root, hog, or die." ~ D W Brogan,
272:I'll be honest, I never saw myself making a ninja movie, never entertained the idea. I think ninja films can be quite cheesy unless you do them in feudal Japan. ~ Scott Adkins,
273:The rickshaw was invented by an American missionary, Jonathan Scobie, who first used it to wheel his invalid wife through the streets of Yokohama, Japan, in 1869. ~ John Lloyd,
274:[Yasuhiro] Yamashita is a respected judo master not only in Japan but across the world. To me, he is an example of an outstanding athlete and a very good man. ~ Vladimir Putin,
275:If America could get along with Russia - and by the way, China and Japan and everyone. If we could get along, it would be a positive thing, not a negative thing. ~ Donald Trump,
276:In my opinion, there are two focal points of the war danger. The first focal point is the Far East zone of Japan. The second focal point in the zone is Germany. ~ Joseph Stalin,
277:Japan, Germany, South Korea, these are very rich, powerful countries. Saudi Arabia, nothing but money. We Americans protect Saudi Arabia. Why aren't they paying? ~ Donald Trump,
278:The absence of a peace treaty [with Japan] is an anachronism we inherited from the past and it must be removed. However, how to do this is a complicated issue. ~ Vladimir Putin,
279:You can go to Japan, China, all the European, African, Arab, and South American countries, and man, they know me. I can't name a nation where they don't know me. ~ Muhammad Ali,
280:Additionally, I will be respectfully asking countries, such as Germany, Japan, South Korea, Saudi Arabia, to pay more for the tremendous security we provide them. ~ Donald Trump,
281:I loved Japan. I used to read a lot about it when I was a child. And I always wanted to go. And it was delightful. I absolutely loved it. What a smashing place. ~ Billy Connolly,
282:I'm going to quit music. Then the government of Japan asked me to write a piano concerto - that was an offer I couldn't refuse, so that brought me back to music again. ~ Yoshiki,
283:Whenever I sat down to write something it was never anything I took lightly. It was something that I'd want you, somebody in Japan, and somebody [over there to hear it]. ~ Rakim,
284:Books become my refuge. Reading keeps me hopeful. I fall in love with small poems, the shorter the better- haiku from Japan, and tiny rhymes by Emily Dickinson. ~ Margarita Engle,
285:I do not think any reasonable person can doubt that in India, China and Japan, if the knowledge of birth control existed, the birthrate would fall very rapidly ~ Bertrand Russell,
286:I noticed that democracy was broken and tried to work on fixing that in Japan. Then I realized that it was broken all over the place and decided to work on that too. ~ Joichi Ito,
287:It seems the best approach for any venture is a combo platter - Japan's quality-consciousness paired with America's willingness to experiment and (sometimes) fail. ~ Daniel H Pink,
288:A calm and modest life brings more happiness than the pursuit of success combined with constant restlessness.

Imperial Hotel note paper, Tokyo Japan, 1922 ~ Albert Einstein,
289:I myself have been on my own and utterly independent since I graduated. I haven't belonged to any company or any system. It isn't easy to live like this in Japan. ~ Haruki Murakami,
290:In Seoul, people like me get called Japanese bastards, and in Japan, I'm just another dirty Korean no matter how much money I make or how nice I am. So what the fuck? ~ Min Jin Lee,
291:Self-deception ultimately explains Japan's plight. The Japanese have never accepted that change is in their interest - and not merely a response to U.S. criticism. ~ Paul Samuelson,
292:Another question has been raised rather widely in Europe, in Japan as well as in the United States is what, to what extent will the euro become a reserve currency. ~ Robert C Solomon,
293:I believe it is no secret that I like Japan very much - Japanese culture, sport, including judo, but it will not offend anyone if I say that I like Russia even more. ~ Vladimir Putin,
294:I have a huge interest in Japan, which is well known, including its history and culture, and so it will be very interesting for me to see and learn more about Japan. ~ Vladimir Putin,
295:My Christmas present to myself each year is to see how much air travel can open up the world and take me to places as far from sheltered California and Japan as possible. ~ Pico Iyer,
296:Pam has always been my glamorous big sister - 13 years older than I. She played on the women's circuit for nine years and came home to tell me stories of France, Japan. ~ Tracy Austin,
297:The ongoing dispute over the relocation of U.S. Marines on Okinawa should be quickly settled. This isn't just an issue for the U.S. and Japan. It has regional implications. ~ Ed Royce,
298:I believe that this is not only the view of the people on both sides of the Strait. It is also the common expectation of the US, Japan and the international community. ~ Chen Shui bian,
299:Nevertheless, China was unfortunately unable to understand Japan's real position, and it is greatly to be regretted that the Sino-Japanese War became one of long duration ~ Hideki Tojo,
300:Since ancient times, people from throughout Asia have brought to Japan their talents, knowledge and energy, helping to lay the basis for Japan's existence as a country. ~ Daisaku Ikeda,
301:Still, he had been a charismatic, talented scoundrel who almost certainly was on to a new woman after a week in Japan; there was nothing to long for or feel sorry for. ~ J Ryan Stradal,
302:If you’re in Sacramento, Seattle, Canberra, Kolkata, Hyderabad, Phnom Penh, Cairo, Beijing, central Japan, central Sri Lanka, or Portland, space is closer than the sea. ~ Randall Munroe,
303:In contrast to New Orleans, there was only minimal looting after the horrendous 1995 earthquake in Kobe, Japan - because, when you get down to it, Japanese aren't blacks. ~ Steve Sailer,
304:I feel like Alain Delon, who once said, "It doesn't matter that I'm not a star in America because I'm a huge star in France, I'm a legend in Spain, and I'm a god in Japan. ~ James Toback,
305:In Europe and Japan, bourgeois life lingers on. In Britain and America it has become the stuff of theme parks. The middle class is a luxury capitalism can no longer afford. ~ John N Gray,
306:I've done Last Samurai in Japan, in LA, in New Zealand. Even in Japan it is very hard to shoot, because there's been so many changes. Only around a temple can we shoot. ~ Hiroyuki Sanada,
307:On the other hand, the vast majority of all westernized countries, including every single European country along with Israel and Japan, do not offer birthright citizenship. ~ Nathan Deal,
308:1. Japan reshuffles Cabinet. Japanese prime minister Shinzo Abe reshuffled his inner circle on Wednesday, the first such move since he returned to office nearly two years ago. ~ Anonymous,
309:America's health care system is second only to Japan, Canada, Sweden, Great Britain, well ... all of Europe. But you can thank your lucky starts we don't live in Paraguay! ~ Matt Groening,
310:I recently got into Haiku in Japan and I just think it's fantastic. Obviously, when you get rid of a whole section of illusion in your mind you're left with great precision. ~ John Lennon,
311:There are monasteries in Japan where they teach Zen with rules, more rules than you can imagine, and you might feel comfortable with that. I don't teach that type of Zen. ~ Frederick Lenz,
312:We don't mind that we still have troops in Germany, or that we still have troops in Japan or Korea. But they are not in danger, and we know that they are in danger in Iraq. ~ Thelma Drake,
313:Every time I go to Japan and meet Capcom it is like going to see the Umbrella Corporation. You ask them things and they won't give you a straight answer about anything. ~ Paul W S Anderson,
314:For me, creation can only come out of a certain kind of unhappiness. They say in Japan, this thing like the hungry spirit - the hungry mind - is what gets you going forward. ~ Rei Kawakubo,
315:In the past, Japan through its colonial rule and aggression caused tremendous damage and suffering for the people of many countries, particularly those of Asian nations. ~ Junichiro Koizumi,
316:Today osteoporosis affects more than 75 million people in the United States, Europe and Japan and causes more than 2.3 million fractures in the USA and Europe alone. ~ Gro Harlem Brundtland,
317:I wouldn't call myself anti-nuclear. I seek a society non-reliant on nuclear energy, a society that can do without nuclear energy, and Japan can prove a role model. It’s possible. ~ Naoto Kan,
318:Japan is an important ally of ours. Japan and the United States of the Western industrialized capacity, 60 percent of the GNP, two countries. That's a statement in and of itself. ~ Dan Quayle,
319:The Prime Minister [Shindzo Abe] and I will negotiate proceeding from our national interests: the interests of Russia and the interests of Japan. We should find a compromise. ~ Vladimir Putin,
320:Yes. I do about 70 shows a year, in the past year I've been to Italy, Australia, Japan, China, just about everywhere. I do it because I love singing. The money is a bonus. ~ Katherine Jenkins,
321:Japan is very much a TV-centered entertainment industry. So, when you talk about big stars in Japan, generally they are people who are on television. I work mostly in movies. ~ Chiaki Kuriyama,
322:People don't think that bread is part of Asian culture or Asian food culture, but it's quite prevalent in Northern China, and you see it throughout Japan and as you go to Taiwan. ~ David Chang,
323:The greatest problem all around the world today, whether in America, Japan, China, Russia, India or anywhere else in the world, is that people are not in peace. People want peace. ~ Prem Rawat,
324:Undoubtedly Internet has reduced the possibilities of taxation. Why should I buy something here if I can buy it from a company in Japan or England or Brazil with a lower tax? ~ Milton Friedman,
325:Being Taiwanese in Japan was like being a guitar-playing monkey: their fluent Japanese elicited awe from the people they met, yet they were considered not-quite-whole people. ~ Shawna Yang Ryan,
326:For some reason, I grew up generally believing that Japan and Korea were quite friendly. I do know that there is some bad history and the extremists on both sides are unreasonable. ~ Joichi Ito,
327:For the version of this CD released in Japan, a translation of the English lyrics is included, but there are lots of places where meanings are lost in the process of translation. ~ Utada Hikaru,
328:In Japan there is a lot of manga, but around manga there are video games, manga on cellphones, manga in card games... so people not only enjoy manga but also the products around it. ~ Tite Kubo,
329:In Japan, violence in games is pretty much self-regulated.There's more violence in games in the U.S., in things like Mortal Kombat, where they rip out hearts and cut off heads. ~ Satoshi Tajiri,
330:So that between the Cape of St. Maria and Japan we were four months and twenty-two days; at which time there were no more than six besides myself that could stand upon his feet. ~ William Adams,
331:When I went to a school in Japan, they told me that both the teachers and students perform cleaning tasks here to keep the schools clean. I wondered why can't we do it in India. ~ Narendra Modi,
332:After my first visit to Japan, in 1960, to work on a joint model building project at Osaka University, I maintained a continuing interest in the country and the entire Far East. ~ Lawrence Klein,
333:I don't think anybody who is already with Donald Trump is going to be peeled off by his not knowing about NATO or why Japan does not have nuclear weapons, or things of that sort. ~ James Fallows,
334:I have to decide Japanese strategy - shall we invade Japan proper or shall we bomb and blockade? That is my hardest decision to date. But I'll make it when I have all the facts. ~ Harry S Truman,
335:I remember a great America where we made everything. There was a time when the only thing you got from Japan was a really bad cheap transistor radio that some aunt gave you for Christmas. ~ Cher,
336:Japan learned from the bombings of Hiroshima and Nagasaki that the tragedy wrought by nuclear weapons must never be repeated and that humanity and nuclear weapons cannot coexist. ~ Daisaku Ikeda,
337:North Korea has nukes. Japan has a problem with that. I mean, they have a big problem with that. Maybe they would in fact be better off if they defend themselves from North Korea. ~ Donald Trump,
338:The enemy of our games was always Japan, and the courses were so thorough that after the start of World War II, nothing that happened in the Pacific was strange or unexpected. ~ Chester W Nimitz,
339:Doing anything in Japan as a sort of architecture - related project is just fantastic because they do everything so perfectly and so quickly. It's unlike anywhere else in the world. ~ Marc Newson,
340:Japan and Europe seem to have a little more cultural education and so the crowds have been a little more big and enthusiastic, and the places I've played seem a little more classy. ~ Terry Bozzio,
341:True combat power is arms multiplied by fighting spirit. If one of them is infinitely strong, you will succeed. —Asahi Shimbun newspaper, quoted in Japan at War: An Oral History ~ James D Bradley,
342:For a German and a Finn, the truth is the truth. In Japan and Britain it is all right if it doesn’t rock the boat. In China there is no absolute truth. In Italy it is negotiable. ~ Richard D Lewis,
343:In fact, the whole of Japan is a pure invention. There is no such country, there are no such people.... The Japanese people are ... simply a mode of style, an exquisite fancy of art. ~ Oscar Wilde,
344:When Elvira, Mistress Of The Dark came out, I got to go to Japan and Australia and France, Italy, Germany, everywhere with the movie. That was great, because I love traveling. ~ Cassandra Peterson,
345:English is not the primary language for universities in China, Korea, and Japan, but they are being evaluated on the basis of publications in English and courses taught in English. ~ Henry Rosovsky,
346:I knew I wanted to shoot in Japan early on. Years ago, we did a Japan segment in "The Community Project," and at the time I felt it was one of the better Japan segments ever captured. ~ Travis Rice,
347:I wanted out of the navy so bad in '45, I faked homo to get a discharge. It didn't matter that the Germans surrendered, I knew we were heading to Japan and I was done with that scene. ~ Lenny Bruce,
348:I would like to hook up with one of the great Japanese filmmakers, like the master that made Ringu, and I would like to take 'The Wicker Man' to Japan, except this time he's a ghost. ~ Nicolas Cage,
349:God will destroy America by the hands of the Muslims. God will not give Japan or Europe the honor of bringing down the United States; this is an honor God will bestow upon Muslims. ~ Louis Farrakhan,
350:I love going somewhere like Japan where you can't understand a word of the advertising - you just see it for its aesthetic beauty, without feeling that you're being sold something. ~ Stanley Donwood,
351:Japan had held 132,134 western POWs and 35,756 of them died in detention, a death rate of 27 percent. In contrast, only 4 percent of the POWs held by the Germans and Italians died. ~ James D Bradley,
352:Sitting on the floor of a room in Japan, looking out on a small garden with flowers blooming and dragonflies hovering in space, I suddenly felt as if I had been too long above my boots. ~ Mark Tobey,
353:There's an interesting book called The Fugu Plan, written by Marvin Tokayer and Mary Swartz, which describes the circumstances when European Jews came to Japan, a semi-feudal society. ~ Noam Chomsky,
354:This morning’s lecture was on how to avoid ninjas, which might have been interesting if step one hadn’t been “Stay out of Japan.” Furthermore, Crandall had quickly become sidetracked, ~ Stuart Gibbs,
355:If you look at China - and frankly, Vietnam now is doing a big number, and you look at Japan and India and Mexico - Mexico's killing us at the border and they're killing us with trade. ~ Donald Trump,
356:It is difficult to say which is more menacing. But both of [points of war danger -Japan and Germany] exist and both are smoldering. In comparison with these two principal focal points ~ Joseph Stalin,
357:I would point out that Japan's proposal at the Versailles Peace Conference on the principle of racial equality was rejected by delegates such as those from Britain and the United States ~ Hideki Tojo,
358:Japan has really great fans for all kinds of music. I think they're keeping metal alive. They're really great supporters, and they really love music. I think it's a total outlet for them. ~ P J Soles,
359:Using the Japan-U.S. alliance as a basis, it is important that we maintain and develop cooperative relations with our neighboring countries such as China, South Korea, and Russia. ~ Junichiro Koizumi,
360:In Japan they're definitely more over the top. They had four Boogie stacks and 20 guitars. But otherwise it's pretty much the same thing, except there's a translator. It's really nice. ~ John Petrucci,
361:Members of the Rae Chorze-Fwaz order trace their origins back through Tibet, Japan, China, India, and ancient Egypt to the place the order was founded, the lost continent of Atlantis. ~ Frederick Lenz,
362:Nations such as Finland, Canada, Japan, and South Korea spend time and resources improving the skills of their teachers, not selectively firing them in relation to student test scores. ~ Diane Ravitch,
363:Sure, President Bush can say that the U.S. government won't fund stem cell research, but believe me, Japan is applauding. Because they will just do it first and get all the patents. ~ Kevin J Anderson,
364:The way I formed my studio and how I organize things actually came out of the model of the Japanese animation studio and the manga industry. The manga industry is gigantic in Japan. ~ Takashi Murakami,
365:We're not necessarily the ski boat, we're the skier. There are countries like Japan and Korea and others who are the ski boat at this point, but we're getting pulled right behind them. ~ Steve Largent,
366:Japan in the 1930s became a garrison state.43 But it was one which carried within it the promise of a ‘warfare-welfare state’, offered social security in return for military sacrifice. ~ Niall Ferguson,
367:Tour
Near a shrine in Japan he'd swept the path
and then placed camellia blossoms there.
Or -- we had no way of knowing -- he'd swept the path
between fallen camellias.
~ Carol Snow,
368:Even if I'm in Japan and I don't speak Japanese and the woman facing me doesn't speak French but she's dressed in Rykiel, and she recognizes me, then we have a common language right away. ~ Sonia Rykiel,
369:Every year far more people kill themselves in Japan than die through war or terrorism in Iraq. We go on and on about other countries, but I think Japanese society is pretty cruel too. ~ Fuminori Nakamura,
370:I celebrated my 18th birthday in Japan, which was quite memorable; I was quite fascinated by the different traditions and the culture; it was so completely different to Australian culture. ~ Miranda Kerr,
371:I sincerely apologize to anyone who was offended by my attempt at humor regarding the tragedy in Japan. I meant no disrespect, and my thoughts are with the victims and their families. ~ Gilbert Gottfried,
372:One of the things I've always loved about anime is that, even though it comes from Japan, it's so international - so much of the big anime I love takes place in Italy or France or New York. ~ Ezra Koenig,
373:I will aim to restore the Japan-U.S. alliance and Japan's strong diplomatic capabilities. Japan can't pursue a strong foreign policy without strengthening its alliance with the United States. ~ Shinzo Abe,
374:Japan has joined the sanctions against the Russian Federation. How are we going to further economic relations on a new and much higher basis, at a higher level under the sanctions regime? ~ Vladimir Putin,
375:We do not trade territories although concluding a peace treaty with Japan is certainly a key issue and we would like to find a solution to this problem together with our Japanese friends. ~ Vladimir Putin,
376:Finding a master of the dark art of ninjutsu in modern westernized Japan seems as unlikely as finding an active practitioner of the magic of Merlin in contemporary industrialized England. ~ Stephen K Hayes,
377:If we do it, if we work to achieve all this [cultural exchange with Japan], we can and should talk about joint efforts toward ensuring international security, and not only in the Far East. ~ Vladimir Putin,
378:Japan is the first nation in the world to accord 'comic books'--originally a 'humorous' form of entertainment mainly for young people--nearly the same social status as novels and films. ~ Frederik L Schodt,
379:Next year [2017], we are going to hold a series of events there that we would like to call Russian Seasons [in Japan]. Over 40 different activities - and what is more, in different cities. ~ Vladimir Putin,
380:The "third arrow" (of structural reform) is critically important. Japan has some of the best companies in the world, and if you look at their technology, their capability, it's extraordinary. ~ Jamie Dimon,
381:America and Japan are the two leading world economies in terms of technology and innovative products. And in software, information-age technology and biotechnology the U.S. has an amazing lead. ~ Bill Gates,
382:I was recording stuff with my dad when I was like five, six years old. I played with him on tour. I'd gone with him to Japan in '91, played some gigs, did a couple shows at the Albert Hall. ~ Dhani Harrison,
383:Japan announced that it would not comply with this declaration [ 1956]. Later on, the Soviet Union also declared that the declaration could not be fulfilled unilaterally, by the USSR alone. ~ Vladimir Putin,
384:My aesthetic sense was formed at a young age by what surrounded me: the narrow residential spaces of Japan and the mental escapes from those spaces that took the forms of manga and anime. ~ Takashi Murakami,
385:The problem of Italy is not really a question of age. Japan has an older population, and it is now in full economic recovery. The problem is that Italy is old in the structure of the society. ~ Romano Prodi,
386:The reason was the failure of both Japan and China to understand each other and the inability of America and the European powers to sympathize, without prejudice, with the peoples of East Asia ~ Hideki Tojo,
387:There is a popular saying in Japan that goes “Tada yori takai mono wa nai,” meaning: “Nothing is more costly than something given free of charge.” THE UNSPOKEN WAY, MICHIHIRO MATSUMOTO, 1988 ~ Robert Greene,
388:They kill hundreds of people, those pilots. I would have loved to have flown the plane that dropped the bomb on Japan. A couple of dudes killed hundreds of thousands. That f****** rules! Yeah! ~ Evan Wright,
389:China is now expected to surpass Japan as the 2nd richest country in the world. They could become the richest, but that's only if we pay them the money we owe them, and that's not going to happen. ~ Jay Leno,
390:She did not want to say it, because it made no practical sense, but in the end she went to Japan for the delicate sake cups, resting in her hand like a blossom; she went to Japan for loveliness. ~ Z Z Packer,
391:But how do we know when irrational exuberance has unduly escalated asset values, which then become subject to unexpected and prolonged contractions as they have in Japan over the past decade? ~ Alan Greenspan,
392:So you set out to travel to Rome... and end up in Istanbul. You set off for Japan... and you end up on a train across Siberia. The journey, not the destination, becomes a source of wonder. ~ Loreena McKennitt,
393:Everybody understands a slap in the face. In Japan, Belgium, or America, a punch is a punch. Comedy will be different in Europe or America or Japan, so my movies are very international. ~ Jean Claude Van Damme,
394:Stay away from Europe, stay away from Japan, Australia. If you go to the Western world, you're gonna pay more money. You can spend five months in Bali for what you'd spend in one month in Europe. ~ Rita Gelman,
395:Amsterdam must have more than a million people. But the only area where jazz is really profitable and successful in an economic sense is in Japan. That's because they haven't been exposed enough. ~ Norman Granz,
396:Going there [Japan] in the early 80s was quite a culture shock. I think the bombardment of Shinjuku and all that would have filtered through, which certainly informed things we later filmed. ~ Stephen Mallinder,
397:Golf's really fun in Japan because of the women caddies. ... I saw one guy start out playing alone with his caddie. By the 9th hole they were engaged and when they finished on 18 they had a foursome. ~ Bob Hope,
398:I discovered not only Hana-ogi's enormous love but I also discovered her land, the tragic , doomed land of Japan, and from it I learned the fundamental secret of her country: too many people. ~ James A Michener,
399:It is the love of ordinary people, in Burma, in Japan or anywhere else in the world, for justice and peace and freedom that is our surest defense against the forces of unreason and extremism. ~ Aung San Suu Kyi,
400:It's not Africa that is destroying the African rainforest, it's selling concessions to timber companies that are not African, they are from the developed world - Japan, America, Germany, Britain. ~ Jane Goodall,
401:I'm very sad to be compared with Warhol and The Factory, because I have no drugs, you know. We have no drug culture in Japan! Maybe it's because our attitude toward labor is totally different. ~ Takashi Murakami,
402:In Japan, a new machine is able to select ripe strawberries based on subtle color variations and then pick a strawberry every eight seconds—working continuously and doing most of the work at night. ~ Martin Ford,
403:I saw the various museum displays including scenes of torture while feeling heartfelt remorse and sorrow over the great pain and suffering inflicted on South Koreans by Japan's colonial rule. ~ Junichiro Koizumi,
404:It took Congress less than an hour to vote unanimously for war on Japan—except for one nay vote by the longtime Montana pacifist Jeannette Rankin, who had also voted against entering World War I. ~ Winston Groom,
405:My list would be Russia, Morocco, Turkey, and South Africa I'm doing which is somewhere I've wanted to go, Australia, Japan maybe, and China, if I have the energy to go and play at all those places. ~ A R Rahman,
406:When I lived in Japan in the 1980s, I once was mistaken for Paul Newman, and I didn't have much more hair than I do now. My first reaction was that staying in Japan might be good for my social life. ~ Paul Saffo,
407:Japan has introduced fiscal stimulus five times in the past seven or eight years and each time it's been a failure and that's not a surprise. Fiscal stimulus is not stimulating in and of itself. ~ Milton Friedman,
408:I'd heard a lot of Asian people were rooting for me, but I had no idea. I was stunned. They were... impassioned, especially compared to Japan. I couldn't even have anticipated that kind of welcome ~ Ayumi Hamasaki,
409:Although North Korea's position differs (from Tokyo's), Japan's basic stance remains unchanged ? to seek sincere responses from the North Korean side to resolve the abduction and nuclear issues. ~ Junichiro Koizumi,
410:And then the industry itself was so cocky about what they were doing that they weren't seeing what was coming on the horizon with Japan and Germany and other places that were building smaller cars. ~ David Maraniss,
411:Japan has a lot of really great beef, like Matsuzaka, but outside of Japan only Kobe is known,” said Troy Lee, an Australian who is the head chef at the Oak Door steakhouse at the Grand Hyatt Tokyo. ~ Larry Olmsted,
412:There is fear as to whether Japan, reduced to such a predicament, could ever manage to pay reparations to certain designated Allied Powers without shifting the burden upon the other Allied Powers. ~ Shigeru Yoshida,
413:Well the most likely emerging countries are Japan, Turkey, and Poland. So I would say Eastern Europe, the Middle East and a maritime war by Japan with the United States enjoying its own pleasures. ~ George Friedman,
414:And of course, Japan, with the highest suicide statistics in the world, a country with an unquenchable thirst for the bizarre, the cruel and the terrible, would provide the perfect last refuge for him. ~ Ian Fleming,
415:In Japan, the average age of agricultural workers is 65.8. When the aging of its population is accelerating so rapidly, it will be very difficult to sustain the sector whether we liberalize trade or not. ~ Naoto Kan,
416:It is 60 years since the restoration of diplomatic relations, but relations between Japan and Russia have much deeper roots. In all, our diplomatic ties date back 150 years, more than 150 years now. ~ Vladimir Putin,
417:It's not that I'm not interested in politics, but rather, I think that the people who become politicians in Japan are not very dynamic. Honestly, I find business much more interesting than politics. ~ Takafumi Horie,
418:We're on the brink of a world in which the wealthiest nations, from Canada to Norway to Japan, can barely project meaningful force to their own borders while the nickel 'n' dime basket-cases go nuclear. ~ Mark Steyn,
419:But Japan drew from the challenge the opposite conclusion as China: it threw open its doors to foreign technology and overhauled its institutions in an attempt to replicate the Western powers’ rise. ~ Henry Kissinger,
420:From the streets of Cairo and the Arab Spring, to Occupy Wall Street, from the busy political calendar to the aftermath of the tsunami in Japan, social media was not only sharing the news but driving it. ~ Dan Rather,
421:Look, they have taken our jobs, they have taken our money, and on top of that they have loaned the money to us and we actually pay them interest now on money. We owe China and Japan each $1.4 trillion. ~ Donald Trump,
422:I'm thinking of people in rural Japan and China, where McDonald's hasn't yet arrived. These are the thinnest, healthiest, longest-lived people with the least risk of cardiovascular disease and diabetes. ~ Neal Barnard,
423:It doesn't worry me a bit that China and Japan hold so much US debt. In a way, it seems foolish for them to do it because they get lower returns than they might elsewhere. But that is their business. ~ Milton Friedman,
424:I think it is the responsibility of anyone involved in politics to always think of what Japan can do to contribute more to the peace and stability not just of Japan and the region but of the entire world. ~ Shinzo Abe,
425:The first country that I went to outside of America was Japan and I was completely shocked - especially since I was 16 and over there by myself. I was like: "I don't get it; there's nothing in English!" ~ Cameron Diaz,
426:We spent a month in Japan last year, a week in Istanbul for the United Nations, and nearly three months in my native Nova Scotia, where my two brothers have homes; and we'll go back there this summer. ~ Robert MacNeil,
427:Because I don't belong entirely to Britain or the U.S. or India or Japan, I build my foundations in some way deeper than mere passports, and more in the light of where I'm going than of "where I come from." ~ Pico Iyer,
428:In Japan they prefer the realistic style. They like answers and conclusions, but my stories have none. I want to leave them wide open to every possibility. I think my readers understand that openness. ~ Haruki Murakami,
429:In Japan, usually, once you become prime minister, you do not have a second chance. Probably the reason why that was not the case this time is because Japan is facing an increasingly challenging situation. ~ Shinzo Abe,
430:In Japan, you have no idea what they are saying, and they can't help you either. Nothing makes any sense. They're very polite, but you feel like a joke is being played on you the entire time you're there. ~ Bill Murray,
431:As far as Japan is concerned, I want to help all of our allies, but we are losing billions and billions of dollars. We cannot be the policemen of the world. We cannot protect countries all over the world. ~ Donald Trump,
432:If a movie is nominated for, say, an Academy award, that movie will instantly become popular in Japan. There's always been a bit of a complex the Japanese have about being taken seriously in the West. ~ Hirokazu Koreeda,
433:Did you know that the word 'tsunami,' which is now being used worldwide, is a Japanese word? This is indicative of the extent to which Japan has been subject to frequent tsunami disasters in the past. ~ Junichiro Koizumi,
434:In two or three minutes Mr. Roosevelt came through. “Mr. President, what’s this about Japan?” “It’s quite true,” he replied. “They have attacked us at Pearl Harbour. We are all in the same boat now. ~ Winston S Churchill,
435:Right now, a majority of the debt is owed to foreign interests, Japan being the largest purchaser of government debt today, soon to be surpassed by China as the number one purchaser of our debt in this Nation. ~ Ron Kind,
436:We've also started promoting in Japan, and compared to TVXQ sunbaes, we still have to secure a place. We all like TVXQ very much. We hope this time we'll use the chance to become more intimate with the members. ~ Taeyang,
437:And that's how I quit being a North Korean resident of Japan, busted out of the tiny confines of Korean school, and dove into the "wide world." That decision, it turned out, came with some.... challenges. ~ Kazuki Kaneshiro,
438:In ten days and 1,600 sorties the Twentieth Air Force burned out 32 square miles of the centers of Japan’s four largest cities and killed at least 150,000 people and almost certainly tens of thousands more. ~ Richard Rhodes,
439:I've always said that growing up in postwar Japan, I never felt any connection to my work through those experiences. The work I do really comes from inside myself. For me, being born in Japan was an accident. ~ Rei Kawakubo,
440:They [ Germany, Japan, South Korea, Saudi Arabia] will fully understand. They're economic behemoths. They're tremendously successful countries, but we're subsidizing them for billions and billions of dollars. ~ Donald Trump,
441:We discussed the history of postwar Japan and how Japan had missed an opportunity to build a more functional democracy because of the focus on fighting communism driven in large part by the American occupation. ~ Joichi Ito,
442:Well, in Japan, I have got a group of musicians that I have worked with a lot, that concentrate just on the hardcore stuff, say, that Naked City has been working on. We have like a repertoire of sixty songs now. ~ John Zorn,
443:At some point a few years ago Japan unilaterally stopped those talks and broke off contacts with us. It was not we who broke off contacts with Japan, it was the Japanese side that broke off contacts with us. ~ Vladimir Putin,
444:Everyone who lives in an industrialized society is obliged gradually to give up the past, but in certain countries, such as the United States and Japan, the break with the past has been particularly traumatic. ~ Susan Sontag,
445:I don't want to be president. Like, "Today your job is Libya, Japan, unemployment, the government shutdown - oh, and by the way, Yemen, Syria and Jordan. That's your job today. And you'd better get it right." ~ Rachel Maddow,
446:I was in Japan a couple of months ago, I saw a preview for the movie Pearl Harbor. And they showed the Japanese airplanes coming in to bomb Pearl Harbor, and I applauded. Nobody else in the theater applauded. ~ Bobby Fischer,
447:The Prime Minister [Shinzō Abe] proposed advancing to a new level of economic engagement, putting forward eight lines of cooperation in the most important and interesting areas both for Russia and for Japan. ~ Vladimir Putin,
448:The salt water tingled my feet and made them feel so good all the rest of the day, and just to think, the same water that bathes the shores of China and Japan came clear across the ocean and bathed my feet. ~ Caroline Fraser,
449:Americans, I’d learned, walked less than any other industrialized nation on earth, with the average US native taking 5,117 steps daily compared to 9,695 in Australia, 7,168 in Japan and 9,650 in Switzerland. ~ Martin Lindstrom,
450:Contemporary China is thought of as the inheritor of Mao’s Cultural Revolution, or even of the humiliation incurred by the Opium Wars of the nineteenth century, but rarely as the product of the war against Japan. ~ Rana Mitter,
451:Especially when there are difficulties in our relations, parties and statesmen in China and Japan should look over the situation from a higher point of view and preserve the political foundation of bilateral ties. ~ Wu Bangguo,
452:If you go to Japan for instance, you should know that they have a different way of playing Beethoven or Brahms. But if you play with them Mozart, Debussy, Mendelssohn, they have a wonderful light feeling for that. ~ Kurt Masur,
453:Japan is the only country in the world to have suffered the ravages of atomic bombing. That experience left an indelible mark on the hearts of our people, making them passionately determined to renounce all wars. ~ Eisaku Sato,
454:Therefore, I do not think we should go only 60 years back but should look deeper, centuries back. Maybe this will give us [Russia and Japan] an opportunity to look at the future from a more remote perspective. ~ Vladimir Putin,
455:They say that Japan's rigorous building codes and regulations saved thousands of lives over there. Or, as Republicans here saw it, it 'fostered a socialist, anti-business environment that's worse than being dead.' ~ Bill Maher,
456:In Japan, people believe that things like cleaning your room and keeping your bathroom spick-and-span bring good luck, but if your house is cluttered, the effect of polishing the toilet bowl is going to be limited. ~ Marie Kond,
457:Maybe that was the price of ignorance, I thought, looking at the naked vagrant. Maybe Japan had to pay for the ignorant things it did in Nanking. Because ignorance as I'd got tired of hearing, is no excuse for evil. ~ Mo Hayder,
458:My total focus was on building up our military, building up our strength, building up our borders, making sure that China, Japan, Mexico, both at the border and in trade, no longer takes advantage of our country. ~ Donald Trump,
459:Japan and South Korea are on high alert after North Korea successfully launched a long-range rocket. Both countries are surprised by North Korea's successful launch, but definitely not as surprised as North Korea. ~ Jimmy Fallon,
460:Ours is the most wasteful nation on Earth. We waste more energy than we import. With about the same standard of living, we use twice as much energy per person as do other countries like Germany, Japan, and Sweden. ~ Jimmy Carter,
461:There is no madder nation than Japan. ... And that nation has the highest rate of suicide, has the highest rate of thick-lens glasses and did the most suicidal trick a few years ago. It's the doggonedest country. ~ L Ron Hubbard,
462:Whatever happens in the country, whatever warfare harasses our land, we will never relinquish our hold on Western learning. As long as this school of ours stands, Japan remains a civilized nation of the world. ~ Fukuzawa Yukichi,
463:The causes of the China Incident were the exclusion and insult of Japan throughout China, the exclusion of Japanese goods, the persecution of Japanese residents in China, and the illegal violation of Japanese rights ~ Hideki Tojo,
464:When you look at Japanese traditional architecture, you have to look at Japanese culture and its relationship with nature. You can actually live in a harmonious, close contact with nature - this very unique to Japan. ~ Tadao Ando,
465:A movie of mine is going to be released in Japan next year. I play a waitress who's a really regular girl in this movie. The English title isn't decided yet, but in Japanese it's I'll Get on the A Train Sometime. ~ Chiaki Kuriyama,
466:beauty is often very relative, just as what is decent in Japan is indecent in Rome, and what is fashionable in Paris, is not fashionable in Pekin; and he saved himself the trouble of composing a long treatise on beauty. ~ Voltaire,
467:...he wanted to be all poetic, but in an instant he forgot Joe's poem about Japan except the part about 'you are the bell, and I am the tongue of the bell, ringing you,' and a new sound entered his life... ~ Melina Marchetta,
468:However, personally, I see this as not having the right to abuse this trust [among the citizens of Russia and Japan], and any decision we reach should correspond to the national interests of the Russian Federation. ~ Vladimir Putin,
469:In Japan, they have TV sets in cars right now, where you can punch up traffic routes, weather, everything! You can get Internet access already in cars in Japan, so within the next 2 to 3 years it's gonna be so crazy! ~ Glenn Danzig,
470:In Turkey it was always 1952, in Malaysia 1937; Afghanistan was 1910 and Bolivia 1949. It is 20 years ago in the Soviet Union, 10 in Norway, five in France. It is always last year in Australia and next week in Japan. ~ Paul Theroux,
471:It was one thing to contain the Soviet Union in Europe because Britain, France, and Germany were all willing to join in. But will Japan and other Asian countries be willing to join in the containment of China? ~ Samuel P Huntington,
472:May 15, 0850 JST (May 14, 7.50 p.m. EDT) Bank of Japan data is expected to show wholesale prices fell 2.1 percent in the year to April, the first drop since March 2013, partly as effects of the sales tax hike taper off. ~ Anonymous,
473:I would like to say, you know, that, unfortunately, we have many unresolved problems. But a great number of people in Russia know Japan and love Japan, and I am sure that eventually we will resolve all our problems. ~ Vladimir Putin,
474:With the terrible earthquake and resulting tsunami that have devastated Japan, the only good news is that anyone exposed to excess radiation from the nuclear power plants is now probably much less likely to get cancer. ~ Ann Coulter,
475:The second half of the twentieth century in Japan saw the birth of scores of new religions – a phenomenon to which the Japanese have applied the appealing label kamigami no rasshu-awa, “the rush hour of the gods. ~ John Michael Greer,
476:I love chicken. I love chicken products: fried chicken, roasted chicken, chicken nuggets - whatever. And going to Japan, I would see that these chicken were smoked and then grilled and then have this amazing crispy skin. ~ David Chang,
477:So he [Shoko Asahara] was insane but managed to convince a couple thousand people that he was enlightened. Western culture, which Japan is now definitely a part of, doesn't have an understanding of what Enlightenment is. ~ Brad Warner,
478:[Donald Trump] suggestions that the United States should leave the Pacific and let Japan, South Korea, or whoever else wants to develop nuclear weapons. These are incredibly dangerous ideas that need to be confronted. ~ Hillary Clinton,
479:America has hundreds of billions of dollars of losses on a yearly basis - hundreds of billions with China on trade and trade imbalance, with Japan, with Mexico, with just about everybody. We don't make good deals anymore. ~ Donald Trump,
480:From Japan to Monaco, from globetrotting single mothers to multimillionaire racecar drivers, the basic rules of successful NR are surprisingly uniform and predictably divergent from what the rest of the world is doing. ~ Timothy Ferriss,
481:What sets Tibetan Buddhism apart from other Buddhist traditions—such as the Zen Buddhism of Japan or the Theravada tradition in Sri Lanka—is that while Tibetans aim to become enlightened, they don’t want to enter Nirvana. ~ Scott Carney,
482:When did it become necessary to explain what's so cool about Japan? Everyone was quite obsessed with it 15 years ago. I suppose it's the only Asian country that developed an imaginary entree to me. That's why I go back. ~ William Gibson,
483:Every country that meets Buddhism molds it into their own indigenous religion, as America will. A very clear example of this is Japan, which threw out almost all the dharma, and just kept that essence, which spoke to them. ~ Tenzin Palmo,
484:I have worked with this red all over the world - in Japan, California, France, Britain, Australia - a vein running round the earth. It has taught me about the flow, energy and life that connects one place with another. ~ Andy Goldsworthy,
485:Japan is a model already to the lie that economic growth is the key to our future. If they can really show an alternative to nukes and fossil fuels, then they will be the poster boy for the renewable energy for the future. ~ David Suzuki,
486:The world is divided into 2 streams - the one of 'Vistarvaad' & and the other of 'Vikasvaad'. Vikasvaad is indispensable in 21st Century! India & Japan need to join hands to take the pride of Vikasvaad to greater heights. ~ Narendra Modi,
487:We are natural partners [with Japan] in the world and the Far East, but the absence of a peace treaty does not allow us to develop the full range of our relations. Therefore, we will naturally strive to sign this treaty. ~ Vladimir Putin,
488:People like to say the West is a guilt-based culture, while that of Japan is based on shame, with the chief distinction being that the former is an internalized emotion while the latter depends on the presence of a group. But ~ Barry Eisler,
489:In Japan, people have something called their charm point. A coy smile, a twinkle in the eye, a faultless sense of humour, or a laugh no one has heard in the history of laughs before. The thing that makes others love you. ~ Christopher Barzak,
490:It's a mistake to think things are as bad everywhere, because in Japan and China there is more cash than in the States. They are full of liquid assets. The big problem is that all the world wants to copy the American system. ~ Domenico Dolce,
491:Comics in the United States have become such a caricature. You have to have incredible people doing incredible things, but in Japan it seems like the most popular comics are the comics of normal people doing normal things. ~ Frederik L Schodt,
492:Interestingly enough, we also find another cultural association borrowed from ancient Egypt (somehow into Japan) between the crab and the Ka with the Heikegani as reincarnations of the spirits of the deceased Heike warriors. ~ Ibrahim Ibrahim,
493:His girlfriend of eight years, Lindsay Mills, joined him in June on Oahu, which means ‘the gathering place’. Mills grew up in Baltimore, graduated from Maryland Institute College of Art, and had been living with Snowden in Japan. ~ Luke Harding,
494:I had sort of had a 21st birthday when I was 17, 18-years-old living in Japan. I had all of that stuff sort of happen earlier for me, which happens to a lot of people. My 21st birthday was just a little boring. Not a great story. ~ Sarah Wright,
495:In most places that are rich in guitar culture, everyone uses their fingers, like in Spain or Africa. In Japan there are string instruments played that way. It is not until you get in the States that you find people using picks. ~ Kevin Eubanks,
496:To be a superstar is incredible pressure. And also in our country, I'm going to speak about this, America. We have a way of kind of making it hard on our superstars. I don't sense it when I go to Europe or I go to Japan. ~ Narada Michael Walden,
497:I don't really think that audiences are that much different. I think that a fan is the same whether you are from here or from Japan - you come to a show because you like the music. I don't really see much of a difference anywhere. ~ Jason Aldean,
498:It has been believed for a long time in Japan that things such as the constitution can never be changed. I say we should change our constitution now. The U.S. has amended its constitution six times, but Japan has done it zero times. ~ Shinzo Abe,
499:I have to express sympathy from the bottom of my heart to those people who were taken as wartime comfort women. As a human being, I would like to express my sympathies, and also as prime minister of Japan I need to apologize to them. ~ Shinzo Abe,
500:In Japan if you say “the war,” people know you mean World War II, because that was the last one that Japan fought in. In America it’s different. America is constantly fighting wars all over the place, so you have to be more specific. ~ Ruth Ozeki,
501:In Japan, the writers have made up a literary community, a circle, a society. I think 90 percent of Japan's writers live in Tokyo. Naturally, they make a community. There are groups and customs, and so they are tied up in a way. ~ Haruki Murakami,
502:It was like being born in Germany after World War II, being from Japan after Pearl Harbor, or America after Hiroshima. History was a bitch sometimes. You couldn't change where you were from. But still, you didn't have to stay there. ~ Kami Garcia,
503:I received from my experience in Japan an incredible sense of respect for the art of creating, not just the creative product. We're all about the product. To me, the process was also an incredibly important aspect of the total form. ~ Julie Taymor,
504:Japan lives with drastic segregation between the sublime, the ugly, and the utterly without qualities. Dominance of the last 2 categories makes mere presence of the first stunning: when beauty 'happens', it is absolutely surprising. ~ Rem Koolhaas,
505:Nazi realm. Japan continued its brutal and genocidal war against the Chinese; and in Russia, Stalin was presiding over show trials, deporting thousands to Siberia, and summarily executing his rivals in the Communist party. The Spanish ~ Tom Brokaw,
506:There is always a chance [for negotiations with Japan], or else it makes no sense to talk. How great is it? Right now, it is difficult for me to say, because this will depend, among other things, on the flexibility of our partners. ~ Vladimir Putin,
507:I couldn't speak Japanese very well, passport regulations were changing, I felt British and my future was in Britain. And it would also make me eligible for literary awards. But I still think I'm regarded as one of their own in Japan. ~ Kazuo Ishiguro,
508:It has nothing to do with any kind of exchange or sale [of Kuril island to Japan]. It is about the search for a solution when neither party would be at a disadvantage, when neither party would perceive itself as conquered or defeated. ~ Vladimir Putin,
509:Japan's beautiful seas and its territory are under threat, and young people are having trouble finding hope in the future amid economic slump. I promise to protect Japan's land and sea, and the lives of the Japanese people no matter what. ~ Shinzo Abe,
510:Therefore, if one were to consider that there was virtually no possibility of success through the US-Japan negotiations, the military and economic pressures would only force Japan into further crisis if time were allowed to pass in vain. ~ Hideki Tojo,
511:Geisha because when I was living in Japan, I met a fellow whose mother was a geisha, and I thought that was kind of fascinating and ended up reading about the subject just about the same time I was getting interested in writing fiction. ~ Arthur Golden,
512:Bean Throwing Day (Japan): Usually February 3 or q,. A day to toss away your bad luck and welcome good fortune. Try making a bean salad, then plant at least one of the beans in the earth near your home for providence all year.
So ~ Patricia J Telesco,
513:Despite Japan's desires and efforts, unfortunate differences in the ways that Japan, England, the United States, and China understood circumstances, together with misunderstandings of attitudes, made it impossible for the parties to agree. ~ Hideki Tojo,
514:Yesterday, December 7, 1941 a date which will live in infamy the United States of America was suddenly and deliberately attacked by naval and air forces of the Empire of Japan... We will gain the inevitable triumph so help us God. ~ Franklin D Roosevelt,
515:Japan became an imperialist country in many ways, but that was much later, after it had already made big progress. I don’t think Japan’s wealth was based on exploiting China. Japan’s wealth was based on its expansion in international trade. ~ Amartya Sen,
516:If we could muster the same determination and sense of responsibility that saves a country like Japan - or a company like Xerox - then investing to save women and children who are dying in the developing world would be very good business. ~ Anne M Mulcahy,
517:So they told us all about how other kids were deceived by their parents, how the toys the grown-ups claimed were made by little elves wearing bell caps in their workshop at the North Pole actually had labels on them saying MADE IN JAPAN. ~ Jeannette Walls,
518:I loved cowboy films and TV series, and I learned bits of English from them. My favorite was 'Laramie', with Robert Fuller and John Smith. I used to watch 'The Lone Ranger', which had been famous in Japan as well. I idolized these cowboys. ~ Kazuo Ishiguro,
519:Well, Japanese fans braced me since 1991 that was my first time I have been to Japan. So I know that Japanese fans has supported me over the years. So it just a lot of love and Wayne Wonder will release more music, more music and more music! ~ Wayne Wonder,
520:If these assets were set up as a revolving fund with which Japan could import raw materials for its industries, Japanese exports could again enter the channels of world trade-and Japanese workers would have employment and something to eat. ~ James Forrestal,
521:In reality, at the end of World War II, America imposed democracy at the point of a bayonet on Japan and Germany, and it has proved a resounding success in both countries. The problem with liberals is that they never give bayonets a chance. ~ Dinesh D Souza,
522:Sōseki is an unusually intimate writer— the public world is only his concern by implication— and in Japan (again as in the England that I know) intimacy is shown not by all that you can say to someone else, but by all that you don’t need to say. ~ Pico Iyer,
523:Of course, we will work towards that end. Of course, we will work to achieve this result. However, you have just mentioned the 1956 agreement, and one may recall that these negotiations were later terminated, in effect, on Japan's initiative. ~ Vladimir Putin,
524:There will always be nations. The United States will last a long, long time, I believe. France and Germany and Japan, China, other nations, they're going to exist. But they're losing their significance and ability to deal with certain matters. ~ Alan Cranston,
525:But it speaks for an inner world— and again this is evident in Murakami— that sits in a different dimension from the smooth-running, flawlessly attentive, and all but anonymous machine that keeps public order moving forward so efficiently in Japan. ~ Pico Iyer,
526:The countries who do the best in international comparisons, whether it's Finland or Japan, Denmark or Singapore, do well because they have professional teachers who are respected, and they also have family and community which support learning. ~ Howard Gardner,
527:To combat the confusion and depression that assault me when I come off the road in the middle of a tour, I seek the most oblivionated music possible. When it's the 'way out there' that I seek, I go right to my stash of amazing music from Japan. ~ Henry Rollins,
528:The Tokyo Dome Big Air contest (in 2003) was my first trip to Japan. I think I won it with a double back or something. Those events were fun. I was underaged, like 19 or 20, and going over to Japan in the very beginning was insane. It was amazing. ~ Travis Rice,
529:It is only in the last 800 years that the rules have come into being and conservative Zen has surfaced. It is not particularly popular in Japan at all. Hardly anybody practices Zen any more because it's just too strict; there are too many rules. ~ Frederick Lenz,
530:When I think of countries that I enjoyed visiting, that I would want to go back to, Italy would be one, Japan would be another. I've only been to Indonesia once or twice and it seems like such a fascinating country. I guess India certainly. ~ Samuel P Huntington,
531:Hackers are unruly. That is the essence of hacking. And it is also the essence of Americanness. It is no accident that Silicon Valley is in America, and not France, or Germany, or England, or Japan. In those countries, people color inside the lines. ~ Paul Graham,
532:I married my Japanese wife Mayumi who I'm so happy with, she's been so supportive. I live part time in Japan at her house, so I've been always very influenced by Japan. Since I guess the 70's or so. I've come to appreciate so much of their culture. ~ Terry Bozzio,
533:Japan will change. Let's create a country where innovation is constantly happening, giving birth to new industries to lead the world, when I visit Silicon Valley I want to think about how we can take Silicon Valley's ways and make them work in Japan. ~ Shinzo Abe,
534:outcome of the present struggle between Russia and Japan, its significance lies in the fact that a nation of the East, equipped with Western weapons and girding itself with Western energy of will, is deliberately measuring strength against one of ~ Lafcadio Hearn,
535:Since my tour (in Japan) just finished, I started writing songs. I was inspired a lot while on the road and I have a lot to say and feel. I want to process those and write it down on paper and put my hands on the keyboard before they become the past. ~ Angela Aki,
536:And when you come back to Japan next summer, let's have that date or whatever you want to call it. We can go to the zoo or the botanical garden or the aquarium, and then we'll have the most politically correct and scrumptious omelets we can find. ~ Haruki Murakami,
537:The main American naval forces were shifted to the Pacific region and an American admiral made a strong declaration to the effect that if war were to break out between Japan and the United States, the Japanese navy could be sunk in a matter of weeks. ~ Hideki Tojo,
538:The perks of working in Japan are that you might go for two weeks every three or four months, so you do work an abbreviated schedule. But you really make up for the abbreviated schedule by how hard you have to fight, how much you've got to be in shape. ~ Owen Hart,
539:Japan should get more involved in mediating disputes between countries and seek to play the role of a peace broker. To make this possible, we must train people so they have a solid understanding of international politics and great negotiation skills. ~ Sadako Ogata,
540:In Japan, their written language doesn't translate to keyboards well. So they have problem communicating with computers, so they really feel that what's missing from telephones and computer interfaces is this ability to move around in three-space. ~ Howard Rheingold,
541:We haven't had a world war in a long time. We do have mass movements of people out of Syria and North Africa. But, fundamentally, if you take Japan, you're complaining that the economy isn't booming, they'd like to have slightly higher inflation. ~ Michael Bloomberg,
542:When I was first writing about Japan, it was at the peak of the Bubble. Bubble popped, but they kept on going. Japanese street style feeds American iconics back into America in somewhat the way English rock once fed American blues back into America. ~ William Gibson,
543:I'm sure that President Johnson would never have pursued the war in Vietnam if he'd ever had a Fulbright to Japan, or say Bangkok, or had any feeling for what these people are like and why they acted the way they did. He was completely ignorant. ~ J William Fulbright,
544:The big question about the American depression is not whether war with Germany and Japan ended it. It is why the Depression lasted until that war. From 1929 to 1940, from Hoover to Roosevelt, government intervention helped to make the Depression Great. ~ Amity Shlaes,
545:I just went along for the ride. It was a God-given gift. It is. So you can't say well, you wasted your life because you spent all of it acting, but I think gosh, I've never been to China, I've never been to Japan. I've never been to Yellowstone Park. ~ Angela Lansbury,
546:I do not want to speak about our cooperation with Japan now. Thank God, we have had no such problems there. Nor would we want any to arise in the future. Therefore, everything needs to be pre-calculated, and we need to agree upon everything in advance. ~ Vladimir Putin,
547:I used to have a silk dressing gown an uncle bought in Japan and when I came downstairs in it, my dad used to call me Davinia. There was never embarrassment about that kind of thing. My sister used to dress me up a lot. She thought I was a little doll. ~ David Walliams,
548:On paper, Chinese workers are afforded generous rights and protections, but since the introduction of market reforms in the 1980s, factory owners, many of them multinational companies from Taiwan, Japan and Hong Kong, have often set the terms of employment. ~ Anonymous,
549:The 20th century was a century in which human rights were infringed upon in numerous parts of the world, and Japan also bears responsibility in that regard. I believe that we have to look at our own history with humility and think about our responsibility. ~ Shinzo Abe,
550:We want to make America great again. We want to bring back our industry, we want to bring back our jobs from China and Japan, and by the way Mexico, which has taken so many of our jobs. And that's what it's about. I have not heard about these incidences. ~ Donald Trump,
551:I lived in Japan for about two years. I spent my time equally between religiously studying Aikido in Shinjuku by day and hard partying in Shibuya and Roppongi by night. On more than a few nights, those subways were my own personal stage coach to hell. ~ Sturgill Simpson,
552:In Japan, I took part in a tea ceremony. You go into a small room, tea is served, and that's it really, except that everything is done with so much ritual and ceremony that a banal daily event is transformed into a moment of communion with the universe. ~ Okakura Kakuzo,
553:I said to myself, 'the champion of the whole world can whoop every man in Russia, every man in America, every man in China, every man in Japan, every man in Europe - every man in the whole world'.It sounds big, didn't it? So I kept working until I did it. ~ Muhammad Ali,
554:Carrie lay on the bed and gazed at the ceiling. She was back in business. It was a day to remember. December 7, the same day the Japanese bombed Pearl Harbor. The next day America declared war on Japan.
America declared war. And she was a whore again. ~ Jackie Collins,
555:Well, that's the old story I heard about the Jackie Chan films. That, like, Jackie Chan will just keep going and when crew members drop he just replaces them. I don't know if that's true but after having worked in Japan I believe it might be true. ~ Sarah Michelle Gellar,
556:I grew up in the north of Chile, and this is why there are a lot of religious symbols in my pictures, because the Catholic Church in Latin America is very strong. If I was born in Japan, I would speak about Buddhism, but I was born in South America. ~ Alejandro Jodorowsky,
557:I'll just be the first to say that Ken [Watanabe] should be a national treasure in Japan, because he is an unbelievably talented actor. You couldn't find more of a gentleman. He's sweet, he's kind and he's extremely thoughtful in the work that he does. ~ Leonardo DiCaprio,
558:Part of [Japanese companies] growing and expanding around the world is ... going to help the Japanese keep their lifestyles [despite Japan's] demographics, as a declining population, and [to] make it more conducive to women to go to work, I think, is a plus. ~ Jamie Dimon,
559:The next big accelerator might be the ILC in Japan, a linear collider which might be able to probe the boundaries of string theory. So we physicists have to learn how to engage the public so that taxpayers money is used to explore the nature of the universe. ~ Michio Kaku,
560:Jamaica is one of the most musically influential nations in the world. Throughout the entire globe, there are pockets that are constantly in touch with what goes on in the dancehall community, from Germany to Japan, to different parts of Africa like Ghana. ~ Kreesha Turner,
561:Walking along, I occasionally had to stop by the side of the road to spit out the mucus that kept rising in my throat. It rather pleased me to think of the malignant tubercle bacilli that I had brought from Japan being scorched to death under the tropical sun. ~ Sh hei oka,
562:And what does he have to say to the impressionable young student at his side? That all poets must eventually bow before the haiku. Bow before the haiku! Can you imagine.” “For my part,” contributed the Count, “I am glad that Homer wasn’t born in Japan.” Mishka ~ Amor Towles,
563:The tough-minded ... respect difference. Their goal is a world made safe for differences, where the United States may be American to the hilt without threatening the peace of the world, and France may be France, and Japan may be Japan on the same conditions. ~ Ruth Benedict,
564:When the Japanese bombed Pearl Harbor, the United States struck back. She didn't go and bomb - she bombed any part of Japan. She dropped the bomb on Hiroshima. Those people in Hiroshima probably hadn't even, some of them; most of them hadn't even killed anybody. ~ Malcolm X,
565:Japan should not intervene in other countries' conflicts by using military power. And I don't think Japan is capable of doing such things. For starters, I don't believe our country has sufficient human resources to make that type of international contribution. ~ Sadako Ogata,
566:The goal in Japan is not to isolate the criminal from society, but precisely the opposite. A convict is sent back to his neighborhood, family, and job so that the social pressure to fit in and the pain of being shamed before the group will lead him to go straight. ~ T R Reid,
567:What are Japan’s resources?” he asks, “I’m particularly thinking about traditional aesthetics. I’ve identified four keywords related to this: sensai (delicateness), chimitsu (meticulousness), teinei (thoroughness or attention to detail) and kanketsu (simplicity). ~ Anonymous,
568:News of the Indian Mutiny had taken forty-six days to reach London in 1857, travelling at an effective speed of 3.8 miles an hour. News of the huge Nobi earthquake in Japan in 1891 took a single day, travelling at 246 miles an hour, sixty-five times faster.50 ~ Niall Ferguson,
569:The sluggish economy is creating a situation where the young people in Japan cannot cherish their desires or have prospects for their future. Also, the decline in Japan's economic capability is resulting in a declining presence for Japan's foreign policy as well. ~ Shinzo Abe,
570:I'd entirely forgotten about Pass The Distance, and then I went to Japan in 2000, and was asked to do interviews with all these journalists, who were showing up with bootlegs of this record, asking me to talk about it. I was astonished. It kind of gained momentum. ~ David Toop,
571:In America, I get a lot of younger kids, but there's teens and adults too, ... In Europe, for some reason, I see a lot more males in the audience. In Japan, I don't even notice any kids, partially because they're a lot more strict about fan behavior over there. ~ Avril Lavigne,
572:Allowing Islamic Sharia law into the constitutions of the U.S-created Islamic (!) Republic of Afghanistan and Republic of Iraq in 2004 and 2005 was as foolhardy as it would have been to write emperor-worship and Shinto militarism into Japan's 1946 constitution. ~ Robert Spencer,
573:I’d heard rumors of “love hotels”—which are what they sound like: hotels specifically built for hooking up. But, of course, this being Japan, they sometimes have really amazing decor—there’s even a Jurassic Park–themed one. Seriously, this exists. I am not joking. ~ Aziz Ansari,
574:Those Oriental people work like dogs. That’s why they’re successful in life. I went to Seoul, South Korea, I went to Taipei, Taiwan. I went to Tokyo, Japan. That’s why these people are so hard workers. I’m telling you, the Oriental people, they’re slowly taking over. ~ Rob Ford,
575:Japan is the most intoxicating place for me. In Kyoto, there's an inn called the Tawaraya which is quite extraordinary. The Japanese culture fascinates me: the food, the dress, the manners and the traditions. It's the travel experience that has moved me the most. ~ Roman Coppola,
576:The physical impact of taiko music, along with the sheer visual poetry of a choreographed ensemble presenting its music in perfect synchrony, is so powerful and inviting that taiko is beginning to catch on as Japan's most influential and lasting gift to world music. ~ Gil Asakawa,
577:There are also other areas. For example, culture. This is extremely important. We keep revisiting sport, judo, because I practice it, but other than that, there is also culture. Every year events that are in some way or other related to Russia take place in Japan. ~ Vladimir Putin,
578:There's an ancient saying in Japan, that life is like walking from one side of infinite darkness to another, on a bridge of dreams. They say that we're all crossing the bridge of dreams together. That there's nothing more than that. Just us, on the bridge of dreams. ~ M T Anderson,
579:Rei Shimura Books in Order The Salaryman’s Wife Zen Attitude The Flower Master The Floating Girl The Bride’s Kimono The Samurai’s Daughter The Pearl Diver The Typhoon Lover Girl In A Box Shimura Trouble The Convenience Boy And Other Stories Of Japan The Kizuna Coast ~ Sujata Massey,
580:Throughout that period, Japan had made honest efforts to keep the destruction of war from spreading and, based on the belief that all nations of the world should find their places, had followed a policy designed to restore an expeditious peace between Japan and China. ~ Hideki Tojo,
581:Here's an uplifting story. Congratulations to the Little League team from Huntington Beach, California. Yeah, they beat Japan to win the Little League World Series. That's pretty good. See, that proves that when math and science aren't involved, our kids can beat anybody. ~ Jay Leno,
582:It's a lesser-known story, but the Japanese government (after the Russian-Nazi pact, which split Poland) did allow Polish Jews to come to Japan, with the expectation that they would then be sent to the United States. But they weren't accepted, so they stayed in Japan. ~ Noam Chomsky,
583:THE HUMAN CONDITION The Daily Show reported recently that scientists in Japan had invented a robot that is capable of recognizing its own reflection in a mirror. "When the robot learns to hate what it sees," said Jon Stewart, "it will have achieved full humanity. ~ Steven Pressfield,
584:We have been teaching together [with Kaz] now for more than twenty years in sesshins, in international travel programs in Japan and China, as well as intensives on Buddhism that focus on the work of Zen Master Dogen and Ryokan, as well as on many of the Mahayana sutras. ~ Joan Halifax,
585:I think actually what I'm going to do when I'm done and take my next vacation, is I'm going to go over and start unions in Japan. I'm going to unionize Japan. Because the way they work those crews is so criminal. There's no overtime, so they can just keep going. ~ Sarah Michelle Gellar,
586:To borrow a phrase from my friend Erskine Bowles on the Fiscal Commission, we are the healthiest looking horse in the glue factory. That means America is still a step ahead of the European nations who are confronting a debt crisis, of Japan that's in its second lost decade. ~ Paul Ryan,
587:A diplomatic passport for a Tal Zahavi, with a current photo of Yael-1. The same birth date as in the other passport. The interior must have had fifty entry stamps for European and South American countries, plus the U.S., Japan, and South Korea. The woman traveled a lot. ~ John Sandford,
588:I like America anyway. In Japan we are much more formal. If two friends are separated for a long time and they meet they bow and bow and bow. They keep bowing without exchanging a word. Here they slap each other on the back and say: Hello, old man, how goes everything. ~ Sessue Hayakawa,
589:And it is impossible to treat human beings as human beings if you label them, if you term them, if you give them a name as Hindus, Russians, or what you will. It is so much easier to label people, for then you can pass by and kick them, drop a bomb on India or Japan. ~ Jiddu Krishnamurti,
590:For economists, Argentina is a perplexing country. To illustrate how difficult it was to understand Argentina, the Nobel Prize–winning economist Simon Kuznets once famously remarked that there were four sorts of countries: developed, underdeveloped, Japan, and Argentina. ~ Daron Acemo lu,
591:How can you have a world of today where India is not represented in the Security Council; Japan, the second contributor, is not there; the whole continent of Africa, soon to be 54 countries, don't have a single permanent seat; and Latin America is absent? It's not realistic. ~ Kofi Annan,
592:We have listened here to the delegates who have recalled the terrible human suffering, and the great material destruction of the late war in the Pacific. It is with feelings of sorrow that we recall the part played in that catastrophic human experience by the old Japan. ~ Shigeru Yoshida,
593:I really liked the food in Japan. There is something so organized, neat, and methodical about it. They put a lot of care and quality into their cooking. I also love Mediterranean, New American, and Italian food, because the cuisines borrow influences from all over the world. ~ Sasha Cohen,
594:I think the biggest difficulty is that when I'm here in America, there's a necessity of using English, so I really have a great sense of really wanting to learn, but unfortunately when I head back to Japan, the necessity vanishes and so does my enthusiasm about learning. ~ Chiaki Kuriyama,
595:There is some virtue to be learnt from every part of the world — teamwork from Japan, precision from Germany, marketing and negotiation skills from the United States, courtesy, decency and refinement from the British, and human values from the villages of India. You ~ Sri Sri Ravi Shankar,
596:Japan." Not about the Japanese, but about moments of perfection. Commit it to memory and make good use of it. Because if I come home and you're still pining over this little girl without having given her a chance, I will call you a chicken shit for the rest of your life. ~ Melina Marchetta,
597:There's an ancient saying in Japan, that life is like walking from one side of infinite darkness to another, on a bridge of dreams. They say that we're all crossing the bridge of dreams together. That there's nothing more than that. Just us, on the bridge of dreams. ~ Matthew Tobin Anderson,
598:When I go visit my brother monks in Japan and sit down with other Zen Masters, they look at my crazy clothes and my strange expression, but they feel the power that emanates from my dedication to the practice. So they are comfortable with me, yet they're very uncomfortable. ~ Frederick Lenz,
599:Exports to China increased 13.6 percent, while imports from that country jumped 31.6 percent. That left the politically sensitive U.S.-China trade deficit at $31.2 billion, up 38.6 percent from February. The U.S. trade deficit with Japan was the largest in two years. (Reporting by ~ Anonymous,
600:I would say that the single most important conclusion I reached, after traveling through Japan, as well as countless hours reading, studying, and analyzing this fascinating culture, is that you should always tighten the cap on the shampoo bottle before you put it in your suitcase. ~ Dave Barry,
601:'Tampopo' is a deeply odd film about Japan, ramen noodles, love and sex. It made me very hungry and desperate to travel to Japan. It started my love affair with this amazing country, its culture, its food, its cinema and made me buy my first ticket to the land of the rising sun. ~ Jamie Cullum,
602:The people who invented the twenty-first century were pot-smoking, sandal-wearing hippies from the West Coast like Steve, because they saw differently,” he said. “The hierarchical systems of the East Coast, England, Germany, and Japan do not encourage this different thinking. ~ Walter Isaacson,
603:We used to be a serious country. When we got attacked at Pearl Harbor, we took on Imperial Japan, Fascist Italy and Nazi Germany. We beat all three in less than four years. We're about to enter the seventh year of this phony war against ... [terrorist groups], and we're losing. ~ Newt Gingrich,
604:China has become a major presence for most countries around the world but notably for its neighboring countries in Asia. So I think it is a common position for Japan and its Asian neighbors that we certainly would strive to maintain as much as possible friendly relations with China. ~ Naoto Kan,
605:The Germans will be beaten in a few months. And Japan will be beaten a few months after that. If I were to give up my life now, it wouldn't be for my country. It would be for Cathcart and Korn. So I'm turning my bombsight in for the duration. From now on I'm thinking only of me. ~ Joseph Heller,
606:The language of North Korea is always bombastic. But what has really changed is the acceleration of their nuclear program, the likelihood that they have more and more weapons, and the acceleration of the testing of ballistic missiles in very, very aggressive ways towards Japan. ~ Michael Leiter,
607:I always enjoy working with an international crew and director. But on the set of a Hollywood action film - now that's a whole other world. The sheer grand scale of the way things are done over there makes me envious; it's just so different from the way things are done in Japan. ~ Tadanobu Asano,
608:In a world that is deepening its mutual interdependence, inward-focused thinking is no longer able to safeguard the peace of Japan. We will fully defend the lives and assets of our nationals as well as our territory, territorial waters, and territorial airspace in a resolute manner. ~ Shinzo Abe,
609:There were flurries of concern in the West when shells landed on foreign concessions or threatened ships. But, as in Manchuria, nobody would take practical steps to hold back Japan even when its army landed at the end of February and marched in to bolster the lacklustre marines. ~ Jonathan Fenby,
610:The visits Prime Minister Koizumi made to the Yasukuni Shrine, I believe, had nothing to do with approval ratings. He paid respects at the Yasukuni Shrine to pay respects to the people of Japan who fought and lost their lives for the country and to pray for the peace of their souls. ~ Shinzo Abe,
611:You can say that I lived in Asia for a long time and in Japan I became close to several CIA agents. And you could say that I became an adviser to several CIA agents in the field and, through my friends in the CIA, met many powerful people and did special works and special favors. ~ Steven Seagal,
612:In Japan, even when you're alone, you're never really that lonely. But the loneliness you feel living among people with differently coloured skin and eyes, whose language you don't even speak very well - that sort of loneliness is something you feel down to the marrow of your bones. ~ Ry Murakami,
613:I told all kinds of stories about going to Japan, about playing ball with my father... I wanted to record my life in case it was going to end soon. So, I wrote that and it was very comforting to have that practice in the afternoons in my living room. I just wrote about my life. ~ Natalie Goldberg,
614:Here you had the top professional soldier in Japan, and to think he didn’t know how to kill himself with a gun! They took him straight to the hospital, he got the best care the American medical team could give him, recovered, then was tried and hanged. It’s a terrible way to die. ~ Haruki Murakami,
615:If we did not believe that truth is universal, why should so many missionaries endure these hardships? It is precisely because truth is common to all countries and all times that we call it truth. If a true doctrine were not true alike in Portugal and Japan we could not call it true. ~ Sh saku End,
616:Japan has the oldest population in the world, and the Japanese go to the doctor more than anybody—about fourteen office visits per year, compared with five for the average American. And yet Japan spends about $3,400 per person on health care each year; we burn through $7,400 per person. ~ T R Reid,
617:Notably, it was only possible [ negotiating on the Tarabarov Island], and this is very important, due to the high level of trust Russia and China reached in their relations by that time. If we reach the same level of trust with Japan, we might be able to reach certain compromises. ~ Vladimir Putin,
618:the Japanese had won by being more European than the Russians; their ships were more modern, their troops better disciplined, their artillery more effective. To Leo Tolstoy, the titan of Russian letters, Japan’s victory looked like a straightforward triumph of Western materialism. ~ Niall Ferguson,
619:We have seen many instances where the free world didn't seem to understand the nature of evil or the battle against evil in their time. We've watched Nazism and fascism and imperial Japan and communism and totalitarianism, and now it seems to be we're all battling against terrorism. ~ Sean Hannity,
620:You don't implement change easily in Japan unless you explain very clearly why you need to do this change, how you're going to do this change and what's going to be the outcome of this change. If you offset or you forget to explain one of these three steps you're not going to do it. ~ Carlos Ghosn,
621:But I didn't walk a single step. I stopped a lot to stretch, but I never walked. I didn't come here to walk. I came to run. That's the reason-the only reason-I flew all the way to the northern tip of Japan. No matter how slow I might run, I wasn't about to walk. That was the rule. ~ Haruki Murakami,
622:The largest source of greenhouse gases in the coming decades will not be the US, Western Europe and Japan, but the developing economies of East Asia, Latin America and Eastern Europe. The coming eruption of carbon emissions from the poor world will dwarf any reductions in the North. ~ Ross Gelbspan,
623:The method of producing comics in Japan is very hectic, but it's also rewarding because it's possible to do both the story and art all by yourself. In this way, it's possibly to bring out one's individuality. If this idea appeals to you, I call on you to try drawing your own manga. ~ Akira Toriyama,
624:Using virtual world, a scientist in Japan can conduct an experiment using a special facility in California, watching the entire thing via a live stream - and possibly controlling the experimental equipment remotely. We can use that same kind of technology to control a robot on Mars. ~ Annalee Newitz,
625:What's that?' Thaniel said, curious. The postmarks and stamps weren't English or Japanese.

'A painting. There's a depressed Dutchman who does countryside scenes and flowers and things. It's ugly, but I have to maintain the estates in Japan and modern art is a good investment. ~ Natasha Pulley,
626:When the regime changed in Japan, the Japanese changed; Russians too can change, as long as the conditions for it are present once again. Today, we are on the verge of a very uncertain situation when either everything will end in catastrophe, or better people will come to power. ~ Vladimir Voinovich,
627:How to adjust to a world in which the climax of a scene— and sometimes the central event— is going to sleep? We’re going to have to adapt, maybe even invert our sense of priority and our assumptions about what constitutes drama, as most of us foreigners have to do when traveling to Japan. ~ Pico Iyer,
628:The film is ambiguous, an ambiguity that reflects on Japan today, and a world in which nothing is clear. Once I made the film [Takeshis'], I realized it was about this feeling of vague disquiet in Japan and in the rest of the world, a feeling that is gaining on us, getting less vague. ~ Takeshi Kitano,
629:That’s the way the system worked for most of Japan. Work hard, work late hours, work on the weekends, spend the night at work, anything for work. I had worked a lot when I had an office job, but it never seemed to be enough. People would sleep at their desk overnight, and I just couldn’t. ~ S J Pajonas,
630:The world is very disparate, in terms of the US using the most energy per person, and then the other rich countries - Europe, Japan, New Zealand - using about half of what we do, and then the world average being about a fifth of what we use, with China just now surpassing the world average. ~ Bill Gates,
631:In Japan, a young man pedals a stationary bike as scientists use infrared light sensors to monitor the blood flow in his brain. Just fifteen minutes of biking is sufficient to increase activity in circuits responsible for emotional control and to raise levels of the neurotransmitter serotonin.2 ~ Alex Korb,
632:Look, there is parliamentary democracy in most European countries, there is parliamentary democracy in Japan, there is parliamentary democracy in many countries, but in the United States, for some reason, the State is organized differently, there is quite a stringent presidential republic. ~ Vladimir Putin,
633:Starbucks being an extension of peoples home and work. The sense of community, human connection. That appears to be as relevant in Turkey, China, Japan and Spain as it is here in America. And Starbucks I think is creating something for people all over the world that has not existed before. ~ Howard Schultz,
634:That's why you have to keep your mind open - so that you can be given the privilege to have five weeks in Japan and take all of that in. I mean, that's privilege to be able to do that. And you have to give that privilege back - it doesn't belong to you. It belongs to the madding crowd. ~ Polly Allen Mellen,
635:The fact of the matter is that Buddhism has changed a lot. When St. Francis of Xavier arrived in Japan, he wrote back to the Vatican and made a joke. "It is unfortunate," he said, "that the Lutherans were here before me." By this he meant that Pure Land Buddhism was so much like Lutheranism. ~ Ninian Smart,
636:You should not be esteemed by others if you have no real inner virtue. People here in Japan esteem others on the basis of outward appearances, without knowing anything about real inner virtue; so students lacking the spirit of the Way are dragged down into bad habits and become subject to temptation. ~ D gen,
637:Byron had learned from a monk he’d met during his graduate work in Japan: The obstacle is the path. Meaning what wouldn’t kill Aria would just make her stronger. But when she imagined moving in with Meredith, a more appropriate quote came to mind: There are some remedies worse than the disease. ~ Sara Shepard,
638:I once said that it was unacceptable for Japan to remain "an isolated prosperous island." At one time, it might have been all right for Japan to avoid sending any citizens to dangerous areas [even as part of international efforts] and just wish for its own people's happiness. That time is gone. ~ Sadako Ogata,
639:the chief if not the sole cause of the enslavement of the Indian peoples by the English lies in this very absence of a religious consciousness and of the guidance for conduct which should flow from it—a lack common in our day to all nations East and West, from Japan to England and America alike. ~ Leo Tolstoy,
640:The energy of book titles and the words inside them are very powerful. In Japan, we say that “words make our reality.” The words we see and with which we come into contact tend to bring about events of the same nature. In that sense, you will become the person who matches the books you have kept. ~ Marie Kond,
641:...I was not prepared for the feel of the noodles in my mouth, or the purity of the taste. I had been in Japan for almost a month, but I had never experiences anything like this. The noodles quivered as if they were alive, and leapt into my mouth where they vibrated as if playing inaudible music. ~ Ruth Reichl,
642:Radiation doesn't recognize borders. A meltdown in Japan or India, say, is a danger to the whole world. Wind circulates the radiation everywhere. Water quality is affected. We all eat the same fish. We use products from all over the world - if something is contaminated, it will cause harm. ~ Wladimir Klitschko,
643:The effects of this shift to irregular work have not always been visible. One reason is parents’ benevolence. Millions of young workers remain living at home, rent-free. But once the older generation that drove Japan’s post-war boom goes, underlying poverty will become more evident, says Ms Katada. ~ Anonymous,
644:In overworked countries like Japan, Turkey, and, of course, the United States, people watch an absurd amount of television. Up to five hours a day in the U.S., which adds up to nine years over a lifetime. American children spend half again as much time in front of the TV as they do at school.56 ~ Rutger Bregman,
645:Space is about 100 kilometers away. That’s far away—I wouldn’t want to climb a ladder to get there—but it isn’t that far away. If you’re in Sacramento, Seattle, Canberra, Kolkata, Hyderabad, Phnom Penh, Cairo, Beijing, central Japan, central Sri Lanka, or Portland, space is closer than the sea. ~ Randall Munroe,
646:Two things stand out: The zen-like demeanor of the Japanese amidst such a huge disaster, and the realization that if there is a place on earth that I want to be with my family and friends (current and extended), when (God forbid) such a disaster ever struck again, then it's this country, Japan. ~ Jake Adelstein,
647:It goes without saying that the stability of the Middle East is the foundation for peace and prosperity for the world, and of course for Japan. Should we leave terrorism or weapons of mass destruction to spread in this region, the loss imparted upon the international community would be immeasurable. ~ Shinzo Abe,
648:This is the difference between Eldric and me. Had it been my job to transform the garden, I would have removed the clothesline. Clotheslines always make me think of undergarments, and although I’ve never been to Japan, I don’t imagine a memory-whiff of undergarments is at all À la Japonaise. ~ Franny Billingsley,
649:I think Japans work really hard, and when they have a chance to listen to music, they just go crazy. And the Ramones would be a natural fit for Japan, because Japan invented the cartoon, and the Ramones, especially in Rock 'N' Roll High School, are very cartoonish. So it'd be a perfect group for them. ~ P J Soles,
650:I've been round Japan, Hong Kong, Korea, and China in the last few months and the message that I've been taking is that New Zealand is building an up market dynamic into a connected economy. And that we are not the old-fashioned, ship mutton kind of product the people associate their export in work. ~ Helen Clark,
651:On December 7, 1941, an event took place that had nothing to do with me or my family and yet which had devastating consequences for all of us - Japan bombed Pearl Harbour in a surprise attack. With that event began one of the shoddiest chapters in the tortuous history of democracy in North America. ~ David Suzuki,
652:People don't put as much of an emphasis in expanding their choices, so that, you know, one of the things that I learned when I was in Japan way back in the 1990's and there were all these quarrels happening between the U.S. and Japan about allowing more American products into the Japanese market. ~ Sheena Iyengar,
653:Japan. So successful was the Japanese ‘welfare superpower’ that by the 1970s life expectancy in Japan had become the longest in the world. But that, combined with a falling birth rate, has produced the world’s oldest society, with more than 21 per cent of the population already over the age of 65. ~ Niall Ferguson,
654:Japan's very interesting. Some people think it copies things. I don't think that anymore. I think what they do is reinvent things. They will get something that's already been invented and study it until they thoroughly understand it. In some cases, they understand it better than the original inventor. ~ Steve Jobs,
655:I do not believe there is the slightest chance of war with Japan in our lifetime. The Japanese are our allies.... Japan is at the other end of the world. She cannot menace our vital security in any way.... War with Japan is not a possibility which any reasonable government need take into account. ~ Winston Churchill,
656:The 1905 draft of a treaty between Russia and Japan, written in both French and English, treated the English control and French contrôler as synonyms when in fact the English form means “to dominate or hold power” while the French means simply “to inspect.” The treaty nearly fell apart as a result. The ~ Bill Bryson,
657:The Japanese people were rapidly succumbing to what would later be called shoribyo, or “victory disease”—a faith that Japan was invincible, and could afford to treat its enemies with contempt. Its symptoms were overconfidence, a failure to weigh risks properly, and a basic misunderstanding of the enemy. ~ Ian W Toll,
658:I like other sports, too, including skiing and swimming, and I am learning to play ice hockey now. But judo is definitely part of my life, a very big part, and I am glad that judo was the first sport I took up and that I have practiced it regularly and seriously. I am also grateful to Japan for this. ~ Vladimir Putin,
659:Japan used to beat China routinely in wars. You know that, right? Japan used to beat China, they routinely beat China. Why are we defending? You know the pact we have with Japan is interesting. Because if somebody attacks us, Japan does not have to help.If somebody attacks Japan, we have to help Japan. ~ Donald Trump,
660:Back in 1956, we signed a treaty and surprisingly it was ratified both by the Supreme Soviet of the Soviet Union and the Japanese Parliament. But then Japan refused to implement it and after that the Soviet Union also, so to say, nullified all the agreements reached within the framework of the treaty. ~ Vladimir Putin,
661:I lost about 60 pounds. I don't really have a moment specifically that made me do it. I remember little things, like, when I was in Japan, I remember looking around at the portion sizes of a fast food restaurant and being like, 'Well, this has something to do with it.' Americans definitely eat too much. ~ Patrick Stump,
662:Shin [Biyajima] rides down with this big ol' Japanese grin and giggle and I'm like what? Two years later, when I started planning the trip, I knew Shin was from the Hakuba area, and I didn't want to come film in Japan without a Japanese rider. Shin had the time and availability, and it worked out perfect. ~ Travis Rice,
663:In our victory over Japan, airpower was unquestionably decisive. That the planned invasion of the Japanese Home islands was unnecessary is clear evidence that airpower has evolved into a force in war co-equal with land and sea power, decisive in its own right and worthy of the faith of its prophets. ~ Carl Andrew Spaatz,
664:We can't attribute a long history of democratic traditions to Japan, either, but today Japan boasts a fully-fledged democracy in which governments change according to democratic procedures. It's no coincidence that the Taiwanese, Japanese, and South Korean economies are among the most innovative in Asia. ~ Garry Kasparov,
665:According to the supermarkets, there is no such thing as “out of season.” Berries in the middle of February? Why not? Seafood flown in from Japan? Sure. While it all adds up to appetizing and varied meals throughout the year, regardless of the weather, it comes with a price tag - both ethical and financial. ~ Homaro Cantu,
666:In Russia a café like this would have been closed down in a moment. In Europe they would have put the owner in prison. In the USA the proprietor would have been hit with an absolutely massive fine. And in Japan the boss of an establishment like this would have committed seppuku out of a sense of shame. ~ Sergei Lukyanenko,
667:It is my opinion that the use of this barbarous weapon at Hiroshima and Nagasaki was of no material assistance in our war against Japan. The Japanese were already defeated and ready to surrender... In being the first to use it, we had adopted an ethical standard common to the barbarians of the Dark Ages. ~ William D Leahy,
668:The big story will come when the Yen decisively breaks down through 121,” Edwards said. “Then you will get another round of deflation being sent from Japan to the rest of the world. Japan has had enough importing everyone else’s deflation for the last 20 years. They are giving it back to the rest of the world. ~ Anonymous,
669:When I went to Japan I sang in Japanese; when I went to Greece I sang in Greek. When I went to Spain, I sang in Spanish. I couldn't speak it very well, but I sang, I was beautiful in singing it. These things just constantly attracted people to the uniqueness of who I was and the way in which I performed. ~ Harry Belafonte,
670:I grew up as a fifth-generation Jew in the American South, at the confluence of two great storytelling traditions. After graduating from Yale in the 1980s, I moved to Japan. For young adventure seekers like myself, the white-hot Japanese miracle held a similar appeal as Russia in 1920s or Paris in the 1950s. ~ Bruce Feiler,
671:I remember being in Japan when Destiny's Child put out 'Independent Women,' and women there were saying how proud they were to have their own jobs, their own independent thinking, their own goals. It made me feel so good, and I realized that one of my responsibilities was to inspire women in a deeper way. ~ Beyonce Knowles,
672:Well, there's lots of different things going on at the moment, I'm in talks with some people from Japan to do something and I'm also talking to Hugo Boss to do a very small line, which I want to keep to just 10-12 pieces, but what I want to do is sit with the designers for a couple of days bashing some stuff out. ~ Jay Kay,
673:American media attention to the controversy helped fuel the spread of the movement in the United States, until government agencies like the CDC were able to spread enough vaccine education to quell the panic. But by then the fear had spread across Europe, Japan, the Soviet Union, Australia, and Canada. ~ Shawn Lawrence Otto,
674:I want completing the single market to be our driving mission. I want us to be at the forefront of transformative trade deals with the US, Japan and India as part of the drive towards global free trade. And I want us to be pushing to exempt Europe's smallest entrepreneurial companies from more EU directives. ~ David Cameron,
675:We started out making a film [ The Fourth Phase] about the incredible snow we get at home in Wyoming, the journey soon macroed out into this epic 16,000 mile trip around the North Pacific, taking us to locations in Japan, Alaska, the Kamchatka Peninsula in far-eastern Russia, and back to Jackson Hole, Wyoming. ~ Travis Rice,
676:I always had a sense that I would fall in love with Tokyo. In retrospect I guess it's not that surprising. I was of the generation that had grown up in the '80s when Japan was ascendant (born aloft by a bubble whose burst crippled its economy for decades), and I'd fed on a steady diet of anime and samurai films. ~ Junot Diaz,
677:With every story that TV covers, somebody - some corporation, some shareholders - are making money. That's true whether covering Libya, Iraq, the tsunami in Japan, Osama bin Laden, whatever story there is. That day, the shareholders are making money off it. Every newspaper that's sold, somebody's making a dime. ~ Nancy Grace,
678:in the last two years alone, more Americans died from gunshot wounds than were killed during the entire Vietnam War. By contrast, in all of Japan (with a population of 120 million people), the number of young men shot to death in a year is equal to the number killed in New York City in a single busy weekend. ~ Gavin de Becker,
679:Take Germany and Japan, both defeated in the Second World War. Germany has acknowledged its monstrous crimes to a certain extent, has paid reparations and so on. Japan, in contrast, apologizes for nothing and has paid no reparations, with one exception: It pays reparations to the United States, but not to Asia. ~ Noam Chomsky,
680:I found this really fantastic used record store in Japan, and I bought all these different records and different 45s, and one of the 45s was just, it had the theme, "Green Leaves of Summer," the theme to "The Alamo" on one side, and then on the flip side was a theme to, the theme to "The Magnificent Seven." ~ Quentin Tarantino,
681:The United Nations research states that men with the longest life expectancy are from Japan, followed by Switzerland. I am rather surprised at this result as since time immemorial we have been doing the Karva Chauth fast to make sure our men have long lives, and the results should have definitely shown by now. ~ Twinkle Khanna,
682:SALT: your mouth waters itself. Flakes from Brittany, liquescent on contact. Blocks of pink salt from the Himalayas, matte gray clumps from Japan. And endless stream of kosher salt, falling from Chef’s hand. Salting the most nuanced of enterprises, the food always requesting more, but the tipping point fatal. ~ Stephanie Danler,
683:The President of the United States ordered me to break through the Japanese lines and proceed from Corregidor to Australia for the purpose, as I understand it, of organizing the American offensive against Japan, a primary objective of which is the relief of the Philippines. I came through and I shall return. ~ Douglas MacArthur,
684:I'm sure that growing up in the Midwest played a role in my chronic escapism. In fact, before I lived in France, I lived in Japan, England, and Bulgaria. I was determined to experience other places and cultures, particularly because I had the perception that I'd been cut off from these experiences as a child. ~ Danielle Trussoni,
685:KOBE BEEF OUTSIDE JAPAN This is much trickier, and the only three places in the United States I consider reliable are the restaurants in the Wynn Las Vegas casino resort, 212 Steakhouse in New York City, and Hawaii’s Teppanyaki Ginza Sumikawa, the sole spots in this country certified by the Kobe Beef Association. ~ Larry Olmsted,
686:Japan likewise put her hopes of victory on a different basis from that prevalent in the United States. (...) Even when she was winning, her civilian statesmen, her High Command, and her soldiers repeated that this was no contest between armaments; it was pitting of our faith in things against their faith in spirit. ~ Ruth Benedict,
687:The Imperial Household, as represented by the Emperor, has been praying for the welfare of the people while nurturing harmonious relationship with them. Based on the people's respect and adoration for the Emperor, the Japanese people have stayed united. That is the essence of Japan's national heritage, I believe. ~ Yoshiko Sakurai,
688:I really am a recluse. I just enjoy watching the wind blow through the trees. In America someone who sits around and does that is at the bottom of the ladder, but in Japan, say, someone who goes up into the mountains is accorded great respect. I guess I am somewhere in between. I enjoy reclusion: it clears my mind. ~ Robert M Pirsig,
689:The stems she is examining have been on a miraculous journey. Picked a few days ago, perhaps in Ecuador, maybe in Japan or Thailand, they were doused in herbicides, driven to an airport and stuck in the belly of a passenger plane, along with the two other great globetrotting perishables of the jet age, sushi and corpses. ~ Anonymous,
690:When Japanese went to Hawaii they would go straight and buy the same thing that they would buy in Japan. They just got it cheaper, which they liked. And so they would still eat the red bean ice cream or the green tea ice cream, but they didn't really take advantage of the variety and it wasn't clear that they cared. ~ Sheena Iyengar,
691:In Japan, it is said that words of the soul reside in a spirit called kotodama or the spirit of words, and the act of speaking words has the power to change the world. We all know that words have an enormous influence on the way we think and feel, and that things generally go more smoothly when positive words are used. ~ Masaru Emoto,
692:It is good that since the outbreak of the war with Japan, more and more revolutionary writers have been coming to Yan'an... But it does not necessarily follow that... they have integrated themselves completely with the masses here. The two must be completely integrated if we are to push ahead with our revolutionary work. ~ Mao Zedong,
693:Perhaps more than an American high school, Japan is like an English public school. You are supposed to learn, excel, and win athletic distinctions—not for yourself, but for the house and for the country, for being Japanese. First on the field, all for the sake of your school. And then, the emptiness when you graduate. ~ Donald Richie,
694:If the European discovery had been delayed for a century or two, it is possible that the Aztec in Mexico or the Iroquois in North America would have established strong native states capable of adopting European war tactics and maintaining their independence to this day, as Japan kept her independence from China. ~ Samuel Eliot Morison,
695:Japan's diplomatic efforts could have had a broader international perspective. Relations with the U.S. are, of course, the cornerstone of Japan's diplomacy, but the U.S. acts on its global strategy. For instance, Washington suddenly got closer to China in the early 1970s as part of its strategy against the Soviet Union. ~ Sadako Ogata,
696:Everything is going killer. It's loud and dirty and everything that people expect from DOPE . This situation is nothing new for any of us and so far it's been pretty effortless. We are all crazy excited to get back to Japan and party our asses off, not to mention that we can't wait to kick some Japanese ass on Halloween. ~ Brian Ebejer,
697:withdrawing the United States from the Trans-Pacific Partnership, or TPP, a regional free trade deal negotiated under Obama that lowered tariffs and provided a forum to resolve intellectual property and labor disputes between the U.S. and 11 other nations, including Japan, Canada and numerous countries in Southeast Asia. ~ Bob Woodward,
698:Japanese food is very pretty and undoubtedly a suitable cuisine in Japan, which is largely populated by people of below average size. Hostesses hell-bent on serving such food to occidentals would be well advised to supplement it with something more substantial and to keep in mind that almost everybody likes french fries. ~ Fran Lebowitz,
699:The book has had one unexpected side effect: by disdaining Koreans' complaints, it actually touches upon Japan's less-then-noble history with Korea, which is something the Ministry of Education has worked hard to keep out of the public school system. Apparently not knowing history means never having to say you're story. ~ Jake Adelstein,
700:When I grew up, in Taiwan, the Korean War was seen as a good war, where America protected Asia. It was sort of an extension of World War II. And it was, of course, the peak of the Cold War. People in Taiwan were generally proAmerican. The Korean War made Japan. And then the Vietnam War made Taiwan. There is some truth to that. ~ Ang Lee,
701:these investigators, too, concluded that differences in cancer rates could be explained by differences in fat consumption and animal-fat consumption, particularly between Japan and the United States. They did not serve science well by ignoring sugar consumption and the difference between refined and unrefined carbohydrates. ~ Gary Taubes,
702:God and Caesar, church and state, spiritual authority and temporal authority, have been a prevailing dualism in Western culture. Only in Hindu civilization were religion and politics also so distinctly separated. In Islam, God is Caesar; in China and Japan, Caesar is God; in Orthodoxy, God is Caesar’s junior partner. ~ Samuel P Huntington,
703:If you hit a hole in one when playing golf in Japan, you should know that it is customary to throw a lavish celebration for your friends. Don’t worry if the cost of this is worrying you though, as you could join the four million Japanese citizens who have taken out ‘hole-in-one insurance’, covering them for half a million Yen. ~ Anonymous,
704:During my travels in Iraq, Israel, Gaza, Brazil, Indonesia, Japan, Europe and all over the United States, I have seen and heard the voices of people who want change. They want the stabilization of the economy, education and healthcare for all, renewable energy and an environmental vision with an eye on generations to come. ~ Michael Franti,
705:If you look at Caterpillar now [in Japan] with what's going on. [Shinzō] Abe is a great leader. Who is our chief negotiator? Essentially it is Caroline Kennedy. I mean give me a break. She doesn't even know she's alive. It's Caroline Kennedy. So Caterpillar is having a hard time selling because Komatsu is under-cutting them. ~ Donald Trump,
706:Japan is neither willing nor able to conclude the war at present, nor has her strategic offensive yet come to an end, but, as the general trend shows, her offensive is confined within certain limits, which is the inevitable consequence of her three weaknesses; she cannot go on indefinitely till she swallows the whole of China. ~ Mao Zedong,
707:The CIA was born out of the disaster at Pearl Harbor. Despite warning signals, Japan achieved complete and overwhelming surprise in the December 7, 1941, attack that took the lives of more than twenty-four hundred Americans, sunk or damaged twenty-one ships in the U.S. Pacific Fleet, and thrust the United States into war. ~ David E Hoffman,
708:I'd been very influenced by what I'd seen in Japan. Part of what I greatly admired there - and part of what we were lacking in our factory - was as sense of teamwork and discipline. If we didn't have the discipline to keep that place spotless, then we weren't going to have the discipline to keep all those machines running. ~ Walter Isaacson,
709:It was good to launch the economy in the '50s. Japan did this; China did this; even South Korea did this. All the East Asians did this - import substitution. I think all countries followed import substitution in the '50s and in the '60s, but I think by the '70s, countries were getting out of that first phase of the strategy. ~ Jairam Ramesh,
710:When I was in Japan on tour in 2010, I felt like I was 30 years into the future. I love technology and they are so advanced with their phones, computers, everything. I think they had the iPhone way before we did in the U.S. I love gadgets, games, social media and I try to stay ahead on all that stuff, but they get it all first. ~ Soulja Boy,
711:herbivore man.” This is a term that has become ubiquitous in Japan over the past few years to describe Japanese men who are very shy and passive and show no interest in sex and romantic relationships. Surveys suggest that about 60 percent of male singles in their twenties and thirties in Japan identify themselves as herbivores. ~ Aziz Ansari,
712:They fought together as brothers in arms; they died together and now they sleep side by side...To them, we have a solemn obligation...to ensure that their sacrifice will help make this a better and safer world in which to live.”—Admiral Nimitz at the official surrender of Japan on September 2, 1945, in Tokyo Bay. ~ Bathroom Readers Institute,
713:Maitake mushrooms are known in Japan as “the dancing mushroom.” According to a Japanese legend, a group of Buddhist nuns and woodcutters met on a mountain trail, where they discovered a fruiting of maitake mushrooms emerging from the forest floor. Rejoicing at their discovery of this delicious mushroom, they danced to celebrate. ~ Paul Stamets,
714:Mohnish Pabrai in the United States, Prem Watsa in Canada, Massimo Fuggetta in the United Kingdom, Guy Spier in Switzerland, François Badelon in France, Francisco García Paramés in Spain, Ciccio Azzollini in Italy, Jochen Wermuth in Russia, Rahul Saraogi in India, Christopher Swasbrook in New Zealand, and Shuhei Abe in Japan. ~ John Mihaljevic,
715:It was the most ordinary thing in the world, but it felt like we were lovers or something, because in Japan dads don't generally hug and kiss their kids. Don't ask me why. They just don't. But we kissed and hugged because we were American, at least in our hearts, and then we'd both step away really fast in case anyone was watching. ~ Ruth Ozeki,
716:We're working better with China than we ever have. We are determined to take care of South Korea, which is why we have our mission there, working and that, as well. And then we're going to continue to take care of Japan. The entire international community isolate North Korea and let them know that this nuclear tests not acceptable. ~ Nikki Haley,
717:While our responses to the problems facing us immediately are also important, we cannot forget to carve out the future of Japan ten or one hundred years into the future. In doing so, we must not resort to superficial measures. Instead, it is imperative to engage in true reforms that ascertain the state of society we seek to achieve. ~ Shinzo Abe,
718:You know, Russia today is, what, 200 million people? In land mass, it's probably 50 times the size [of Japan], in natural resources a hundred times the size! Russia's not doing all that badly. The public there - not everybody - but they have things that the West offered, [that] were only available in the West a long time ago. ~ Michael Bloomberg,
719:I believe that the civilization India evolved is not to be beaten in the world. Nothing can equal the seeds sown by our ancestors, Rome went, Greece shared the same fate; the might of the Pharaohs was broken; Japan has become Westernized; of China nothing can be said; but India is still, somehow or other, sound at the foundation. ~ Mahatma Gandhi,
720:I was 12 or 13, and I had seen a demo about origami at the Brooklyn Botanic Garden. My dad, my step-mom, and I were at the Japan pavilion of Epcot, and my dad was going to get me an origami book. They had these really sick origami books with an overleaf, but those packs can sometimes blow, because they give you, like, eight sheets. ~ Adam Richman,
721:The economy is very sick. We're losing our jobs to China to Japan to every country. We're making horrible trade deals. We are losing jobs in this country. Hundreds and hundreds of thousands of jobs are being lost. And part of the reason is our taxes are so high in this country. I'm also cutting, you know they don't talk about that. ~ Donald Trump,
722:By Royal Brougham’s calculations, done that night on a bar napkin, in four years of college rowing, each of them had rowed approximately 4,344 miles, far enough to take him from Seattle to Japan. Along the way, each had taken roughly 469,000 strokes with his oar, all in preparation for only 28 miles of actual collegiate racing. ~ Daniel James Brown,
723:If there is one point on which all authorities on Japan are in agreement, it is that Japanese institutions, whether business or government agencies, make decisions by consensus. The Japanese, we are told, debate a proposed decision throughout the organization until there is agreement on it. And only then do they make the decision. ~ Peter F Drucker,
724:We are on the verge of losing the traditional idea of the family, especially in Japan, where the declining birth rate shows no signs of stopping. This is precisely why I think we should consider with a sense of urgency what the new image of "family" should be like, and not fall into the nostalgism that days gone by were just better. ~ Mamoru Hosoda,
725:According to S. A. Nilus, a secret Jewish council known as the Sanhedrin had hypnotized the Japanese into believing they were one of the tribes of Israel; it was the Jews’ aim, Nilus insisted, ‘to set a distraught Russia awash with blood and to inundate it, and then Europe, with the yellow hordes of a resurgent China guided by Japan’. ~ Niall Ferguson,
726:I thought I heard an axe chop in the woods
It broke the dream; and woke up dreaming on a train.
It must have been a thousand years ago
In some old mountain sawmill of Japan.
A horde of excess poets and unwed girls
And I that night prowled Tokyo like a bear
Tracking the human future
Of intelligence and despair. ~ Gary Snyder,
727:[After Easy Rider] I couldn't get another movie, so I lived in Mexico City for a couple of years. I lived in Paris for a couple of years. I didn't take any photographs, and then I went to Japan and saw a Nikon used. I bought it, and I just started, like an alcoholic. I shot 300 rolls of film. That was the beginning of me starting again. ~ Dennis Hopper,
728:In an instant he forgot Joe's poem about Japan except the part about 'you are the bell, and I am the tongue of the bell, ringing you,' and a new sound entered his life, like when he was a kid and he first heard the sound of horses clip-clopping and he asked his mother in wonder, "What's that sound, because I've never heard it before? ~ Melina Marchetta,
729:Jesus must have been a really great artist in creating enemies because he was only thirty-three when he was crucified, and there were only three years of work because he appeared at the age of thirty. Up to that time he was with the mystery schools, going around the world to Egypt, to India, and the possibility is even to Tibet and to Japan. ~ Rajneesh,
730:To protect people's lives and keep our children safe, we must implement public-works spending and do so proudly. If possible, I'd like to see the Bank of Japan purchase all of the construction bonds that we need to issue to cover the cost. That would also forcefully circulate money in the market. That would be positive for the economy, too. ~ Shinzo Abe,
731:All of Japan once a year will get up on their rooftops, because that's the night that the shepherd boy from one side of the Milky Way gets to meet the weaver girl on the other side of the Milky Way. They all get up on their roofs and watch that night. So they long for 365 days and then on the 365th night, they see the result of that longing. ~ Robert Bly,
732:I gave 2s. 3d. a yard for my flannel, and I fancy it is not very good, but it is so disgraceful and contemptible an article in itself that its being comparatively good or bad is of little importance. I bought some Japan ink likewise, and next week shall begin my operations on my hat, on which you know my principal hopes of happiness depend. ~ Jane Austen,
733:I hate the phrase “One thing led to another”. What kind of lazy writing is that? Isn't it your job as a writer to tell me how that made this happen? “Adolf Hitler was rejected as a young man in his application to an art school. One thing led to anotherand the United States ended up dropping two atomic bombs on the sovereign nation of Japan”. ~ Brian Regan,
734:I have learned that I, we, are a dollar-a-day people (which is terrible, they say, because a cow in Japan is worth $9 a day). This means that a Japanese cow would be a middle class Kenyan... a $9-a-day cow from Japan could very well head a humanitarian NGO in Kenya. Massages are very cheap in Nairobi, so the cow would be comfortable. ~ Binyavanga Wainaina,
735:Love is this elusive bird," he said. "You're the lifelong bird-watcher, looking for this rare red-plumed quail people spend entire lives trying to see for three seconds in a cherry tree on a mountaintop in Japan."

"You're mistaking love for perfection," I said. "Real love when it's there? It's just there. It's a metal folding chair. ~ Marisha Pessl,
736:World War Two was a world war in space. It spread from Europe to Japan, to the Soviet Union, etc. World War Two was quite different from World War One which was geographically limited to Europe. But in the case of the Gulf War, we are dealing with a war which is extremely local in space, but global in time, since it is the first 'live' war. ~ Paul Virilio,
737:There will be a shifting of the poles. There will be upheavals in the Arctic and the Antarctic that will make fotr the eruption of volcanos in the Torrid areas... The upper portion of Europe will be changed in the blink of an eye. The earth will be broken up in the western portion of America. The greater portion of Japan must go into the sea. ~ Edgar Cayce,
738:We stick to the magical places in the world,” Asahi clarified.

“Places like the MBRC, the Redwood forest of California, the less populated parts of New Zealand and Japan, Disney World, and Atlantis,” Madeline listed, ticking the places off on her fingers.

“Wait, Disney World?” I interrupted.

“The most magical place on Earth. ~ K M Shea,
739:After a trip to Japan Mitchell famously predicted that the next war would be fought in the Pacific after a Japanese sneak attack on a Sunday morning in Hawaii. Eddie Rickenbacker, who had served as Mitchell’s driver before becoming an ace combat pilot, wryly quipped that “the only people who paid any attention to him were the Japanese.” Most ~ Winston Groom,
740:All of those broken bones in northern Japan, all of those broken lives and those broken homes prompt us to remember what in calmer times we are invariably minded to forget: the most stern and chilling of mantras, which holds, quite simply, that mankind inhabits this earth subject to geological consent - which can be withdrawn at any time. ~ Simon Winchester,
741:I just think that's the most amazing thing to be able to go to places like Japan and surf all day and then that night, play music. It's never been one of those things that's disrupted the flow of one and other, they've just enhanced one and other. It's incredible. It's beautiful that I found these two things that help each other out. ~ Donavon Frankenreiter,
742:It was a different sense of isolation from what he normally felt in Japan. And not such a bad feeling, he decided. Being alone in two senses of the word was maybe like a double negation of isolation. In other words, it made perfect sense for him, a foreigner, to feel isolated here. The thought calmed him. He was in exactly the right place. ~ Haruki Murakami,
743:Me being from a Celtic culture that tends to emphasize directness, conflict, openness has a big effect on my living in Japan, which tends to focus on indirectness, avoidance of conflict and keeping things close to your chest. So that has led to quite a lot of cultural misunderstandings in dealing with this East Asian culture I live in. ~ Sean Michael Wilson,
744:Global central banks are working hard to lift their economies through an aggressively easy monetary policy. The ECB [European Central Bank] and BOJ [Bank of Japan] are buying tens of billions of bonds and other financial securities each month in an effort to stimulate their economies, which is pushing down rates everywhere, including in the U.S. ~ Mark Zandi,
745:The same goes for our dealings with sheep. Sheep raising in Japan has failed precisely because we’ve viewed sheep merely as a source of wool and meat. The daily-life level is missing from our thinking. We minimize the time factor to maximize the results. It’s like that with everything. In other words, we don’t have our feet on solid ground. ~ Haruki Murakami,
746:History suggests consumers will adapt fast. In 20 years, miracle cures for the old will come from Japan, the best web apps from India and couture from China. And cornflakes, once a cutting-edge food, will be rivalled by congee and dosas, sold in boxes by a global brand. Asian capitalism will change the world—even, maybe, what it has for breakfast. ~ Anonymous,
747:I followed a girl I met in Japan to Los Angeles and ended up working in a motorcycle store. I quit the job one night, went to a party in the Hollywood Hills and ended up yelling at a bunch of people. Someone saw me yelling and asked me to be in a play. The first night, there was an agent in the audience who took me on and sent me out for jobs. ~ Norman Reedus,
748:Irrespective of when this may happen, it would not be an exaggeration to say that today millions of people living in Russia and, I am sure, millions of people living in Japan have an urge to get to know each other, cooperate and exchange useful information, as well as a sincere desire that all problems that still remain unresolved be resolved. ~ Vladimir Putin,
749:In Japan, I learned the hard way that the moment of exchanging business cards signals an important ritual. We Americans are prone to casually pocketing the card without looking, which there indicates disrespect. I was told you should take the card carefully, hold it in both hands, and study it for a while before putting it away in a special case ~ Daniel Goleman,
750:This was the last party Mrs. Radford would attend in San Francisco. One month later she left on a boat filled with missionaries going to Hawaii. One year later she was one of only seven white women in Edo, Japan. From there she sailed to Russia; from there she made her way to Peking. She died somewhere near Chunking at the age of seventy-four. ~ Karen Joy Fowler,
751:Population diminishing, even in Japan and Italy, the population is diminishing. When society can reach a sustainable place or gain comfortable income, then people tend to have fewer children. Poverty makes a chain reaction of having many children. So when society reaches some kind of level, then it will turn toward getting a smaller population. ~ Hiroshi Sugimoto,
752:Selling five million units in less than 14 months means DS is the fastest among any game machines ever launched in Japan to hit that level. To achieve this rapid growth, we were required not only to go after frequent game players, but to reel back people who had left games and to make video games enjoyable for those who had not played games at all. ~ Satoru Iwata,
753:Anyway, the US, as in most issues, is the best, has the best capability to lead, and really needs to lead. It doesn't [mean] that other countries won't pick different tacks and emphasize different things. In aggregate, they're almost half of the energy R&D. Europe, China, Japan - it's very important that they come along and contribute to these things. ~ Bill Gates,
754:The Ondřej feeling swept over him. The very thing he tried to explain to Sheila over the phone from France. The feeling that drove him to fly to Japan. You fall too fast, Brian Caleb. Please don’t be a pathetic idiot again. You be careful. His logical side screamed at him as he walked over to Jason and helped him down from the examination table. ~ Barry Brennessel,
755:The worst part of what we heard Donald [trump] say has been about nuclear weapons. He has said repeatedly that he didn't care if other nations got nuclear weapons, Japan, South Korea, even Saudi Arabia. It has been the policy of the United States, Democrats and Republicans, to do everything we could to reduce the proliferation of nuclear weapons. ~ Hillary Clinton,
756:In a free country, America, or India, and Japan, and many places, democracy country, free country, but still within the sort of rule of law, some injustice, some sort of problems, some discrimination, and also some sort of scandals or the corruptions. These things, you see, they are always in my mind, I think many people agree, lack of moral principle. ~ Dalai Lama,
757:the shogun Tokugawa Ieyasu concluded that Europeans and Christianity posed a threat to the stability of the shogunate and Japan. (In retrospect, when one considers how European military intervention followed the arrival of apparently innocent traders and missionaries in China, India, and many other countries, the threat foreseen by Ieyasu was real.) ~ Jared Diamond,
758:Anyone who values freedom and democracy should fight when they are threatened. Tyranny anywhere in the world must be snuffed out. We in the free world should have learned that in the 1930s, when bullies began to rear their heads in Germany, Italy, and Japan. Tyranny feeds upon itself and spreads like a great cancer. If we do not stop it, then who will? ~ Mark Berent,
759:how every character is effectively a tiny figure in a suffocating world of associations and obligations; where many an American novel might send its protagonist out into the world to make his own destiny, in Sōsuke’s Japan he cannot move for all his competing (and unmeetable) responsibilities to his aunt, his younger brother, his wife, and society itself. ~ Pico Iyer,
760:As a matter of fact 25% of our U.S. investment banking business comes out of our commercial bank. So it's a competitive advantage for both the investment bank - which gets a huge volume of business - and the commercial bank because the commercial bank can walk into a company and say, "Oh, if you need X, Y and Z in Japan or China, we can do that for you." ~ Jamie Dimon,
761:fiction has served to propagate the notion that courtesans ply their trade in the area and that geiko spend the night with their customers. Once an idea like this is planted in the general culture it takes on a life of its own. I understand that there are some scholars of Japan in foreign countries who also believe these misconceptions to be true. But ~ Mineko Iwasaki,
762:It was the most ordinary thing in the world, but it felt like we were doing something illegal, lovers or something, because in Japan dads don't generally hug and kiss their kids. Don't ask me why. They just don't. But we kissed and hugged because we were American, at least in our hearts, and then we'd both step away really fast in case anyone was watching. ~ Ruth Ozeki,
763:The U.N.-backed International Labor Organization had carried out a study funded by the Japanese government, on the state of human trafficking in Japan. The report was scathing: Japan had failed to punish human traffickers or to take care of the victims. The Japanese government ordered the ILO to keep the report under wraps; it would never be published. ~ Jake Adelstein,
764:Virtually every news source lists the greater number of Palestinians killed in Arab-Israeli wars in order to depict the Israelis as guilty (of ‘disproportionate response’). Had similar reporting taken place during World War II, the Western Allies would have been deemed the villains since Germany and Japan lost far more civilians than America or Britain. ~ Dennis Prager,
765:The air they breathe, being a living element with both physical and psychical properties, carries a subtle vital energy. This in India is named by the Sanskrit word prana; in Tibet it is called sugs, in Aikido, Japan, ki, and in China, chi. By controlling its circulation throughout the body, man is able to attain spiritual enlightenment or illumination. ~ Frank Waters,
766:Some Western readers commonly use the Japanese word manga to mean serious comic-book literature. According to one of my Japanese friends, this usage is wrong. The word manga means “idle picture” and is used in Japan to describe collections of trivial comic-book stories. The correct word for serious comic-book literature is gekiga, meaning “dramatic picture. ~ Freeman Dyson,
767:Many of the countries outpacing the United States in the deployment of high speed Internet services, including Canada, Japan and South Korea, have successfully combined municipal systems with privately deployed networks to wire their countries, .. As a country, we cannot afford to cut off any successful strategy if we want to remain internationally competitive. ~ John McCain,
768:The reactors in Japan are stable in the same way that a ticking time bomb is also stable. It wouldn't take much to light the fuse - a 6.6 earthquake, like what happened today in Japan, a pipe break, an over-pressurized containment vessel - anything could set it off, in which case we would have another Chernobyl, three times the magnitude of a Chernobyl accident. ~ Michio Kaku,
769:second largest and other similar comparisons often lead writers astray: ‘Japan is the second largest drugs market in the world after the United States’ (The Times). Not quite. It is the largest drugs market in the world after the United States or it is the second largest drugs market in the world. The sentence above could be fixed by placing a comma after ‘world’. ~ Bill Bryson,
770:There are thirty-seven million people in the United States without any form of medical insurance. Every other leading industrial nation in the world—Germany, Italy, France, Japan, England, Canada, and all the others—supplies health care to all its citizens, at a fraction of what the world’s richest country spends for inadequate health care. It’s our national shame. ~ Noah Gordon,
771:In 2000 the then Prime Minister of Japan [Yoshirō Mori] asked me to return to this process, this conversation, these talks, and to do so, incidentally, on the basis of the 1956 declaration. I agreed. Since then we have conducted dialogue in this regard but I cannot say that our Japanese partners and friends have remained within the limits of the 1956 declaration. ~ Vladimir Putin,
772:The trick was to refuse to allow your pain to prevent you from living honorably. In Japan, she said, a person learned not to complain or be distracted by suffering. To persevere was always a reflection of the state of one’s inner life, one’s philosophy, and one’s perspective. It was best to accept old age, death, injustice, hardship – all of these were part of living ~ David Guterson,
773:Actually when I was wounded and recovering in Japan. I went to church there and I remember on the air base where their hospital was, I remember coming out of that church and feeling like I had been - at that point I just felt very, very close to God and that I'd done the right thing with my life. And I knew I wasn't going back to Vietnam. I just knew I wasn't going back. ~ Wesley Clark,
774:The US economy, because it's so energy wasteful, is much less efficient than either the European or Japanese economies. It takes us twice as much energy to produce a unit of GDP as it does in Europe and Japan. So, we're fundamentally less efficient and therefore less competitive, and the sooner we begin to tighten up, the better it will be for our economy and society. ~ Hazel Henderson,
775:Parakeets in Paris … It could be the name of a hypnotic Matisse painting, but since the 1970s it has been a very realistic image for the French capital. In fact, the ring-necked parakeet (Psittacula krameri) is one of the birds that has been most successful in invading cities in Europe (on a smaller scale, also in Japan, North America, the Middle East, and Australia). ~ Menno Schilthuizen,
776:When you have the countries like Germany, China, and Russia decline, and be replaced by others, that's when systemic wars start. That's when it gets dangerous, because they haven't yet reached a balance. So Germany united in 1871 and all hell broke loose. Japan rose in the early 20th century, and then you had chaos. So we're looking at a systemic shift. Be ready for war. ~ George Friedman,
777:If I have trust in Catholicism, it is because I find in it much more possibility than in any other religion for presenting the full symphony of humanity. The other religions have almost no fullness; they have but solo parts. Only Catholicism can present the full symphony. And unless there is in that symphony a part that corresponds to Japan . . . it cannot be a true religion. ~ Sh saku End,
778:One of the more problematic aspects of the current state of cinema in Japan is that the movies playing in the theaters are by and large made not by film studios but by broadcasting companies. They're either extensions of popular television dramas or adaptations of manga or anime. Younger Japanese are simply not being exposed to good films. That situation needs to change. ~ Hirokazu Koreeda,
779:The people who invented the twenty-first century were pot-smoking, sandal-wearing hippies from the West Coast like Steve, because they saw differently,” he said. "The hierarchical systems of the East Coast, England, Germany, and Japan do not encourage this different thinking. The sixties produced an anarchic mind-set that is great for imagining a world not yet in existence. ~ Walter Isaacson,
780:The people who invented the twenty-first century were pot-smoking, sandal-wearing hippies from the West Coast like Steve, because they saw differently,” he said. “The hierarchical systems of the East Coast, England, Germany, and Japan do not encourage this different thinking. The sixties produced an anarchic mind-set that is great for imagining a world not yet in existence. ~ Walter Isaacson,
781:The ten most violent countries in the world in 2014 – Syria, Afghanistan, South Sudan, Iraq, Somalia, Sudan, Central African Republic, Democratic Republic of the Congo, Pakistan and North Korea – are all among the least capitalist. The ten most peaceful – Iceland, Denmark, Austria, New Zealand, Switzerland, Finland, Canada, Japan, Belgium and Norway – are all firmly capitalist. ~ Matt Ridley,
782:Donald Trump believes that the world will be safer if more nations have nuclear weapons. He's said Saudi Arabia should get them, Japan should get them, Korea should get them. And when he was confronted with this and told, wait a minute, terrorists could get those, proliferation could lead to nuclear war, here's what Donald Trump said, and I quote, go ahead, folks, enjoy yourselves. ~ Tim Kaine,
783:This reticence has little to do with trying to protect oneself and everything to do with trying to protect others from one’s problems, which shouldn’t be theirs; it’s one reason Japan is so confounding to foreigners, as its people faultlessly sparkle and attend to one another in in public, while often seeming passive and unconvinced of their ability to do anything decisive at home. ~ Pico Iyer,
784:As for these 60 years, and in general more than a hundred years, we have had different periods in relations and there have been tragic pages in our history, but since 1956 when we restored diplomatic relations, regrettably, we have not had a foundation on which to build ties that would correspond to our wishes and that are currently required in bilateral cooperation with Japan. ~ Vladimir Putin,
785:Every day, priests minutely examine the Law And endlessly chant complicated sutras. Before doing that, though, they should learn How to read the love letters sent by the wind and rain, the snow and moon. [bk1sm.gif] -- from Ikkyu and the Crazy Cloud Anthology: A Zen Poet of Medieval Japan, by Ikkyu / Translated by Sonya Arutzen

~ Ikkyu, Every day, priests minutely examine the Law
,
786:He thus reaps the full fruits which result from his toil and labors with the incentive of free enterprise to maximize his effort to achieve increasing production. Representing over a half of Japan's total population, the agriculture workers have become an invincible barrier against the advance of socialistic ideas which would relegate all to the indignity of state servitude. ~ Douglas MacArthur,
787:If you go to Japan, they're still buying vinyl, and they want the education. They know who's playing on what tracks from the '60s and the '70s - who the guitar player is, who the drummer is, who the producer was, what studio it was recorded in. That's how I grew up listening to music. We bought albums. We read the liner notes. It was important to know the whole history behind it. ~ Lenny Kravitz,
788:Julie Taymor. She is my gold standard of stage directors. I think she has a comprehensive knowledge of theatrical form, since she lived in Indonesia, Java, Japan and France. Her knowledge of form is limitless. Whenever I get painted in a corner, I think about what form she would use, because that is what she practices. It's about accessing the theater traditions of the whole world. ~ Harry Lennix,
789:I guess Sakurai's father loved to talk. For a while, he talked my ear off about a lot of different things. He was a graduate of Tokyo University. He was involved in the student protest movement in the late sixties. He was a salaryman at a famous trading company. H really loved jazz. He called black people 'African Americans.' He called Indians 'Native Americans.' He hated Japan. ~ Kazuki Kaneshiro,
790:I painted the words "GREAT ADVENTURE" in Beijing, Dallas, San Francisco, Copenhagen, and Japan. What it means to me is completely different to everybody else. And that's what I love about random words and phrases taken out of context: everyone applies their own context. If you want to apply something political or meaningful to a word I wrote on the side of the wall, then it's up to you. ~ Ben Eine,
791:Tessio Zizmo had been a virgin when she married Milton Stephanides at the age of 22. Their engagement,which coincided with the Second World War, had been a chaste affair. My mother was proud of the way she'd managed to simultaneously kindle and snuff my father's flame,keeping him at a low burn for the duration of a global cataclysm.... She didn't surrender until after Japan had. ~ Jeffrey Eugenides,
792:The ROH guys looking at the New Japan guys coming over, we're just psyched. We think, "oh great this is just going to make our show even better." The respect level with New Japan and ROH is at an all-time high. And anytime we get a company like New Japan Pro Wrestling on a ROH show, it just benefits our show. It has everybody all jacked up, ready to do the best we can like we always do. ~ Adam Cole,
793:Thus, immigrants from Korea really did make a big contribution to the modern Japanese, though we cannot yet say whether that was because of massive immigration or else modest immigration amplified by a high rate of population increase. The Ainu are more nearly the descendants of Japan’s ancient Jomon inhabitants, mixed with Korean genes of Yayoi colonists and of the modern Japanese. ~ Jared Diamond,
794:When I was working in Japan, I created a system for ensuring that intelligence data was globally recoverable in the event of a disaster. I was not aware of the scope of mass surveillance. I came across some legal questions when I was creating it. My superiors pushed back and were like, "Well, how are we going to deal with this data?" And I was like, "I didn't even know it existed." ~ Edward Snowden,
795:We made our debut in Japan about few years ago and when we went on a morning show there to promote our album, I did a brief interview in Japanese using simple expressions such as "Yoroshiku onegaishimasu." But one of the members of our group said, "Stay quiet if you can't speak Japanese! It's embarrassing!" So that's when I told myself that I'd show how good I am by studying Japanese hard. ~ Seungri,
796:Donald Trump believes that the world will be safer if more nations have nuclear weapons. And he's said Saudi Arabia should get them, Japan should get them, Korea should get them. And when he was confronted with this, and told, wait a minute, terrorists could get those, proliferation could lead to nuclear war, here's what Donald Trump said, and I quote: "Go ahead, folks, enjoy yourselves." ~ Tim Kaine,
797:I was employed for many years as a senior research scientist developing naval underwater weapon systems at the Technical Research and Development Institute of the Ministry of Defense, Japan, and I often suspected there existed extraordinary technologies developed by the world’s superpowers. I am of the opinion that most of these technologies have been concealed from the public’s eyes. ~ Takaaki Musha,
798:I will not offer my thoughts on what Japan could and should have done, this is none of my business, it is the business of the Japanese leadership. But we should understand how practicable all our agreements are as a whole given the allied obligations Japan has assumed, how much independence there is in making those decision, and what we can hope for, what we can ultimately arrive at. ~ Vladimir Putin,
799:Antonio was fascinated by Isabel's razor-sharp knives from Japan. He made 'kia' sounds like a karate expert as he sliced the tomatoes and added them to the pan. there were some unexpected ingredients, things Tess would never dream of putting in tomato sauce- whole star anise, a vanilla bean split down the middle, a sprinkling of sugar, a sprig of thyme and bay leaves from the herb garden. ~ Susan Wiggs,
800:According to Beth-Anne, the next reporter is Nico Renault from Hollywood Japan Network. Nico's recently had his face tattooed to look like the Kabuki-made-up Gene Simmons of the pre-FUS rock band Kiss. He wears his hair in bright blond spikes. He also wears the body of a cow suit without the head, the rubber udders protruding at crotch level, lending the getup a rather multipenised look. ~ Ryan Boudinot,
801:It’s insane, but no more insane than Japan shutting down its entire nuclear reactor fleet in the middle of a heat wave because an extreme tsunami washed over one plant, or the USA invading a noninvolved Middle Eastern nation because a gang of crazies from somewhere else knocked down two skyscrapers. In a sufficiently large crisis, sane and measured responses go out the window. But sanity ~ Charles Stross,
802:To sum up, global inequality ranges from regions in which the per capita income is on the order of 150–250 euros per month (sub-Saharan Africa, India) to regions where it is as high as 2,500–3,000 euros per month (Western Europe, North America, Japan), that is, ten to twenty times higher. The global average, which is roughly equal to the Chinese average, is around 600–800 euros per month. ~ Thomas Piketty,
803:By the time children are ten years old, generally speaking, they’ve learned to eat like the people around them. Once food prejudices are set, it is no simple task to dissolve them. In a separate study, Rozin presented sixty-eight American college students with a grasshopper snack, this time a commercially prepared honey-covered variety sold in Japan. Only 12 percent were willing to try one. So ~ Mary Roach,
804:From my perspective, there wasn’t much difference between a socialist movement, a nationalist movement, and a brutal brawl in the black market. All of these people had a couple of things in common. They all had their own personal histories in Japan—and they were all poor. They just wanted to assert their own existence. And that meant fighting however they could to gain some kind of power. ~ Masaji Ishikawa,
805:To make the quickest progress, you don't have to take huge leaps. You just have to take baby steps-and keep on taking them. In Japan, they call this approach kaizen, which literally translates as 'continual improvement.' Using kaizen, great and lasting success is achieved through small, consistent steps. It turns out that slow and steady is the best way to overcome your resistance to change. ~ Marci Shimoff,
806:One night in Tokyo we watched two Japanese businessmen saying good-night to each other after what had clearly been a long night of drinking, a major participant sport in Japan. These men were totally snockered, having reached the stage of inebriation wherein every air molecule that struck caused them to wobble slightly, but they still managed to behave more formally than Americans do at funerals. ~ Dave Barry,
807:A very enjoyable meditation on the curious thing called 'Zen' -not the Japanese religious tradition but rather the Western clich of Zen that is embraced in advertising, self-help books, and much more. . . . Yamada, who is both a scholar of Buddhism and a student of archery, offers refreshing insight into Western stereotypes of Japan and Japanese culture, and how these are received in Japan. ~ Alexander Gardner,
808:For 500 years the West patented six killer applications that set it apart. The first to download them was Japan. Over the last century, one Asian country after another has downloaded these killer apps- competition, modern science, the rule of law and private property rights, modern medicine, the consumer society and the work ethic. Those six things are the secret sauce of Western civilization. ~ Niall Ferguson,
809:The fact that you see salarymen reading manga and pornography on the trains and being unafraid, unashamed or anything, is something you wouldn’t have seen 30 years ago, with people who grew up under a different system of government. They would have been far too embarrassed to open a book of cartoons or dirty pictures on a train. But that’s what we have now in Japan. We are a country of children. ~ Hideaki Anno,
810:Jay had learned that in Japan, sushi chefs might put a touch of wasabi inside a nigiri, using a larger dab of wasabi with fatty fish, and a smaller one with lean. But they never served extra wasabi on the side. They would serve a pinch on the side with sashimi—plain raw fish, without rice. But diners certainly weren’t supposed to mix the wasabi into their soy sauce and apply it indiscriminately. ~ Trevor Corson,
811:McMullen came out of Japan racked by nightmares and so nervous that he was barely able to speak cogently. When he told his story to his family, his father accused him of lying and forbade him to speak of the war. Shattered and deeply depressed, McMullen couldn’t eat, and his weight plunged back down to ninety pounds. He went to a veterans’ hospital, but the doctors simply gave him B12 shots. ~ Laura Hillenbrand,
812:Aomori Water is a sound collage piece made in 1998, in Aomori Japan. I was in a residency with other artists. A Japanese sculptor was making a round house and wanted a sound piece to play in it. I recorded some very gentle waves lapping the beach, for the first part. And a very small mountain stream, flowing, for the second part. I layered 8 tracks. This was the first work that I did in ProTools. ~ Phill Niblock,
813:Nuclear is the single greatest threat. Just to go down the list, we defend Japan, we defend Germany, we defend South Korea, we defend Saudi Arabia, we defend countries. They do not pay us. But they should be paying us, because we are providing tremendous service and we're losing a fortune. That's why we're losing - we're losing - we lose on everything. I say, who makes these - we lose on everything. ~ Donald Trump,
814:Recent history shows us the difference between victors who have earned the friendship of the vanquished and those who have conquered and sown the seeds of hate. Israel still has a chance to choose. It can emulate the example of the United States, which in defeating Japan and Germany made them its allies, or that of Russia, which, even in liberating Poland and Hungary, created revulsion towards Moscow. ~ Tarek Fatah,
815:A handful of men working within the Zen sect of Buddhism created gardens in fifteenth-century Japan which were, and still are, far more than merely an aesthetic expression. And what is left of the earlier Mogul gardens in India suggests that their makers were acquainted with what lay behind the flowering of the Sufi movement in High Asia and so sought to add further dimensions to their garden scenes. ~ Russell Page,
816:South Korea from a country that had relatively little primary education became close to universal literacy in the course of 25, 30 years, in a way trying to replicate what Japan had done earlier. They were learning to some extent from the Japanese experience too. So I think, in a sense, the East Asians were following a path, which all other countries including South Asia could follow but chose not too. ~ Amartya Sen,
817:The United States is broke — fiscally, morally, intellectually — and the Fed has incited a global currency war Japan just signed up, the Brazilians and Chinese are angry, and the German-dominated euro zone is crumbling that will soon overwhelm it. When the latest bubble pops, there will be nothing to stop the collapse. If this sounds like advice to get out of the markets and hide out in cash, it is. ~ David Stockman,
818:we have now won the battle of the laboratories as we have won the other battles. We are now prepared to obliterate more rapidly and completely every productive enterprise the Japanese have above ground in any city, said Harry Truman. We shall destroy their docks, their factories, and their communications. Let there be no mistake; we shall completely destroy Japan’s power to make war. It was to spare— ~ Kurt Vonnegut,
819:Toshiba and Hitachi made better sets at the time, only they showed them on the Ginza in Tokyo and in the big-city department stores, making it pretty clear that farmers were not particularly welcome in such elegant surroundings. Matsushita went to the farmers and sold its televisions door-to-door, something no one in Japan had ever done before for anything more expensive than cotton pants or aprons. ~ Peter F Drucker,
820:For example, in the mid-1960s there were direct flights from London to Interlaken (with British Eagle), and in the late 1980s Brits were still the most numerous hotel guests in Interlaken, outnumbering even the Swiss. However, in 2012 Britain only managed No. 8, overtaken by the likes of India, Korea, China and Japan. The British century (and a half) in Switzerland is over; the Asian one has just begun. ~ Diccon Bewes,
821:I think the retirement crisis globally is a major problem. I think it's especially prevalant in countries such as Japan, where immigration is an issue. I think the US is more shielded from it than most countries in the world. It has a higher birth rate than Japan, immigration is tolerated here unlike probably it is in Japan. I don't think it's as big an issue in the US as it is elsewhere in the world. ~ Martin Gilbert,
822:Life on earth survives thanks to diversity, says Sekunda, because changing circumstances means today's winners can suddenly become tomorrow's losers. When the meteor hits, when the Green Revolution fails, when the bees unexpectedly die, the kind of anomalous diversity found in the Galapagos Islands—or in the technology of Japan—is exactly what will save us from the most dangerous failure of all: global success. ~ Momus,
823:We are thus in the position of having to borrow from Europe to defend Europe, of having to borrow from China and Japan to defend Chinese and Japanese access to Gulf oil, and of having to borrow from Arab emirs, sultans and monarchs to make Iraq safe for democracy. We borrow from the nations we defend so that we may continue to defend them. To question this is an unpardonable heresy called 'isolationism.' ~ Pat Buchanan,
824:But then foreign critics right away made sweeping comparisons to haiku, noh theater, and directors like Ozu, as if the movie were somehow representative of Japan - which was, well, not what I was after. Similarly, with After Life, I deliberately set out to make a movie that was unlike what I imagined the foreign conception of Japan to be, and I figured non-Japanese wouldn't find it interesting at all. ~ Hirokazu Koreeda,
825:In a sense, the earth is mounting an immune response against the human species. It is beginning to react to the human parasite, the flooding infection of people, the dead spots of concrete all over the planet, the cancerous rot-outs in Europe, Japan, and the United States, thick with replicating primates, the colonies enlarging and spreading and threatening to shock the biosphere with mass extinctions. ~ Richard Preston,
826:Kevin's mother Kayleigh Day and Riko's uncle Tetsuji Moriyama created the sport roughly thirty years ago while Kayleigh was studying abroad in Fukui, Japan. What started as an experiment spread from their campus to local street teams, then across the ocean to the rest of the world. Kayleigh brought it home with her to Ireland after completing her degree and the United States picked it up soon after. Kevin ~ Nora Sakavic,
827:There's something nearly mystical about certain words and phrases that float through our lives. It's computer mysticism. Words that are computer generated to be used on products that might be sold anywhere from Japan to Denmark - words devised to be pronounceable in a hundred languages. And when you detach one of these words from the product it was designed to serve, the words acquires a chantlike quality. ~ Don DeLillo,
828:I'm happy that my films were discovered by chance by foreign film festivals. That makes me realise more that there is a world outside Japan too. For me, it's an occasion to meet many people and to experience directly the response of international audiences to my films. But for me as a director, my attitude towards making films hasn't changed with the fame. I feel it's not good to change as a person anyway ~ Takashi Miike,
829:I didn't even need America, I was so popular outside the country, until the prosecutin' attorney came from Washington, and said, judge, we cannot let this man go to Japan and fight, because they are anti-American.Now, if I want to leave the country, I know how to leave. Tomorrow. Quick. Easy. If I really want to leave. That's not the intention. The intention is to stop me from makin' a livin'. To punish me. ~ Muhammad Ali,
830:I was writing a film criticism book on Sergio Corbucci, the director who did the original Django. So, I was kind of getting immersed in his world. Towards the end of the Inglourious Basterds press tour I was in Japan. Spaghetti Westerns are really popular there, so I picked up a bunch of soundtracks and spent my day off listening to all these scores. And all of a sudden the opening scene just came to me. ~ Quentin Tarantino,
831:Since World War II, Japan has spawned enormous numbers of new religions featuring the supernatural.... In Thailand, diseases are treated with pills manufactured from pulverized sacred Scripture. Witches are today being burned in South Africa.... The worldwide TM [Transcendental Meditation] organization has an estimated valuation of $3 billion. For a fee, they promise to make you invisible, to enable you to fly. ~ Carl Sagan,
832:The comfort-women agreement that we made with Japan during the last administration is not accepted by the people of Korea, particularly by the victims. They are against this agreement. The core to resolving the issue is for Japan to take legal responsibility for its actions and to make an official apology. But we should not block the advancement of Korea-Japan bilateral relations just because of this one issue. ~ Moon Jae in,
833:There was a single argument he made, Clapper said, that the North Koreans had not pushed back on during his 2014 visit. The United States, he had argued, has no permanent enemies. Look, he said, we had a war with Japan and Germany but now are friends with both. We had a war with Vietnam but now we are friends. Clapper had recently visited Vietnam. Even after a full-scale war, peaceful coexistence was possible. ~ Bob Woodward,
834:Based on a detailed investigation of all the facts and supported by the testimony of the surviving Japanese leaders involved, it is the Survey's opinion that certainly prior to 31 December 1945 and in all probability prior to 1 November 1945, Japan would have surrendered even if the atomic bombs had not been dropped, even if Russia had not entered the war, and even if no invasion had been planned or contemplated. ~ Paul Nitze,
835:To be sure, Americans, and American Air Force planners in particular, were the only people in the world who believed that they had won a war by bombing, and, particularly in Japan, by bombing civilians. But the nuclear era eventually put that demonic temptation—to deter, defeat, or punish an adversary by an operational capability to annihilate most of its civilian population—within the reach of many nations. ~ Daniel Ellsberg,
836:What the complacent Russians forgot was that their strengths – above all, their technological superiority – were not a permanent monopoly conferred by Providence on people with white skin. There was in fact nothing biological to prevent Asians from adopting Western forms of economic and political organization, nor from replicating Western inventions. The first Asian country to work out how to do so was Japan. ~ Niall Ferguson,
837:I was really delighted when in June that year the U.S State Department put Japan on a watch list of countries doing a piss-poor job of addressing human trafficking problems. In terms of willingness to act, Japan was ranked only slightly above North Korea. For the Japanese, that was like pushing a button. Never underestimate the power of national humiliation to make the Japanese government get off its lazy ass. ~ Jake Adelstein,
838:One small but scientifically sound study from Japan found that jogging thirty minutes just two or three times a week for twelve weeks improved executive function. But it's important to mix in some form of activity that demands coordination beyond putting one foot in front of the other.... Aerobic exercise and complex activity have different beneficial effects on the brain. The good news is they're complementary. ~ John J Ratey,
839:So far as I can see, the atomic bomb has deadened the finest feeling that has sustained for ages. There used to be so-called laws of war, which made it tolerable. Now we know the truth. War knows no law except that of might. The atomic bomb brought an empty victory but it resulted for the time being in destroying the soul of Japan. What has happened to the soul of the destroying nation is yet too early to see. ~ Mahatma Gandhi,
840:There seems also to be a tremendous risk to indigenous cultures if we insist that all scholarship be conducted in English. We are, for example, dealing with ancient and very highly-developed cultures in Korea, Japan, China and the Middle East. What is the impact on cultural and scholarly vitality forcing everyone to do their work in English? I do not have an answer, but this issue has been very much on my mind. ~ Henry Rosovsky,
841:...by serving as the dominant power in the Gulf, WE maintain a 'stranglehold' over the economies of other nations. This gives us extraordinary leverage in world affairs, and explains to some degree why states like Japan, Britain, France, and Germany - states that are even more dependent on Persian Gulf oil than we are - defer to Washington on major international issues (like Iraq) even when they disagree with us. ~ Michael Klare,
842:With communism wicking across the Far East, America’s leaders began to see a future alliance with Japan as critical to national security. The sticking point was the war-crimes issue; the trials were intensely unpopular in Japan, spurring a movement seeking the release of all convicted war criminals. With the pursuit of justice for POWs suddenly in conflict with America’s security goals, something had to give. ~ Laura Hillenbrand,
843:Japan is a wonderful country, a strange mixture of ancient mystique and cyberpunk saturation. It's a monolith of society's achievements, yet maintains a foothold in the past, creating an amazing backdrop for tourings and natives alive. Japan captures the imagination like no other. You never feel quite so far from home as you do in Japan, yet there are no other people on the planet that make you feel as comfortable. ~ Corey Taylor,
844:The stock market in Japan was half the world market and where has the Japan economy gone since the 1990s? Nowhere. They've been struggling for two decades in the aftermath of a massive bubble that's collapsed. They've tried to work their way out of it by printing even more money and it hasn't worked. Now, I'm saying this is what all the central banks are doing. There is no honest interest rate in the world today. ~ David Stockman,
845:Between 1965 (the beginning of LBJ's "Great Society") and 1994, welfare spending has cost the taxpayers $5.4 trillion in constant 1993 dollars. The War on Poverty has cost us 70 % more than the total price tag for defeating both Germany and Japan in World War II, after adjusting for inflation. Many believe that Welfare has destroyed millions of families and cost a huge portion of our national wealth in the process. ~ Rush Limbaugh,
846:It was not only from Europe that so much could be learned! This modern age had provided many breasts to suckle me - from among the Natives themselves, from Japan, China, America, India, Arabia, from all the peoples on the face of this earth... In humility, I realized I am a child of all nations, of all ages, past and present. Place and time of birth, parents, all are coincidence: such things are not sacred. ~ Pramoedya Ananta Toer,
847:The enemy is still proud and powerful. He is hard to get at. He still possesses enormous armies, vast resources, and invaluable strategic territories...No one can tell what new complications and perils might arise in four or five more years of war. And it is in the dragging-out of the war at enormous expense, until the democracies are tired or bored or split that the main hopes of Germany and Japan must reside. ~ Winston Churchill,
848:You look at Japan and Hayao Miyazaki's films are the biggest films ever made in Japan; domestically there and they play to critical acclaim around the world. He won't put more then 5 or 10 percent computer imagery in his movies. It's disappointing to me. It's a silly choice that some studios made to move out of animation. It's part of the unfortuneate preconception that I think the public has going into see animation. ~ Chris Wedge,
849:A central economic problem of developed societies during the next twenty or thirty years is surely going to be capital formation; only in Japan is it still adequate for the economy’s needs. We therefore can ill afford to have activities conducted as ‘non-profit’, that is, as activities that devour capital rather than form it, if they can be organized as activities that form capital, as activities that make a profit. ~ Peter F Drucker,
850:Our country is in serious trouble. We don't win anymore.We don't beat China in trade. We don't beat Japan, with their millions and millions of cars coming into this country, in trade. We can't beat Mexico, at the border or in trade.We can't do anything right. Our military has to be strengthened. Our vets have to be taken care of. We have to end Obamacare, and we have to make our country great again, and I will do that. ~ Donald Trump,
851:The colored people gonna have hydrogen bombs all their own,” he said. “They working on it right now. Pretty soon gonna be Japan’s turn to drop one. The rest of the colored folks gonna give them the honor of dropping the first one.” “Where they going to drop it?” I said. “China, most likely,” he said. “On other colored people?” I said. He looked at me pityingly. “Who ever told you a Chinaman was a colored man?” he said. ~ Kurt Vonnegut,
852:During the period of the Japanese Empire, thousands upon thousands of Koreans had been brought to Japan against their will to serve as slave laborers and, later, cannon fodder. Now, the government was afraid that these Koreans and their families, discriminated against and poverty-stricken in the postwar years, might become a source of social unrest. Sending them back to Korea was a solution to a problem. Nothing more. ~ Masaji Ishikawa,
853:None of the Asian countries that have moved closer to the developed countries of the West in recent years has benefited from large foreign investments, whether it be Japan, South Korea, or Taiwan and more recently China. In essence, all of these countries themselves financed the necessary investments in physical capital and, even more, in human capital, which the latest research holds to be the key to long-term growth. ~ Thomas Piketty,
854:In Japan we have the phrase, "Shoshin," which means "beginner's mind." Our "original mind" includes everything within itself. It is always rich and sufficient within itself. This does not mean a closed mind, but actually an empty mind and a ready mind. If your mind is empty, it is always ready for anything. It is open to everything. In the beginner's mind there are many possibilities; in the expert's mind there are few. ~ Shunryu Suzuki,
855:I was living in Japan at the time, Shoko Asahara was an important figure and you could say his name and people would immediately know who you were talking about but since being back in America I've realized most people don't know who he is, which I find odd because he was far worse than Charles Manson. He killed many more people than Manson and was actually trying to kill thousands but wasn't careful enough in his process. ~ Brad Warner,
856:There was a sentence, buried somewhere in the paperwork, that stated, “Once you have settled in North Korea, you will not be allowed to return to Japan without official Japanese authorization.” I tried to convince myself that since I was Japanese by birth, it wouldn’t be a problem for me to come back someday. But as we went through the various bureaucratic steps, I couldn’t help but feel an overwhelming sense of dread. ~ Masaji Ishikawa,
857:What is a war criminal? Was not war itself a crime against God and humanity, and, therefore, were not all those who sanctioned, engineered, and conducted wars, war criminals? War criminals are not confined to the Axis Powers alone. Roosevelt and Churchill are no less war criminals than Hitler and Mussolini. England, America and Russia have all of them got their hands dyed more or less red - not merely Germany and Japan. ~ Mahatma Gandhi,
858:About ten years ago, while visiting Japan, I toured a Toyota car manufacturing plant that was able to produce five hundred cars per day with only four hundred employees because of automation. I thought to myself, ‘Imagine if you could take this automation and productivity out of the factory and put it into our everyday lives?’ I believe this will increase our global economy by orders of magnitude in the decades ahead. ~ Peter H Diamandis,
859:The only reason there is a crisis about Social Security in the US and pensions in Europe and Japan is that you cannot maintain a "Ponzi" scheme indefinitely. We have collected from today's young to pay today's old and counted on tomorrow's young to keep doing so. That was a fine scheme as long as the number of young people was rising faster than old people. When that ratio comes to an end, such a system also has to end. ~ Milton Friedman,
860:There was nothing he could say or do. I was helpless as well. I was furious that this thug had taken advantage of him like that, but I knew the police would never listen. There was just no way around the corruption. My father never truly recovered from that brutal beating. As he grew weaker, I kept picturing him as he had once been back in Japan. The Tiger. Brawny beyond belief. By 1994, he couldn’t stand up on his own, ~ Masaji Ishikawa,
861:Japan’s beds sucked big time—or make that small time. Had they never seen someone taller than five and a half feet, for God’s sake? He had already ordered a king-sized bed, but because this was Japan–with almost the entire nation preferring to sleep on floor mats called tatami, his special order would take about two weeks for delivery. Two weeks of having to sleep with almost half of his body off the bed, dammit!

- Park ~ Marian Tee,
862:You know what I did this morning? I played the voice of a toy. Some terrible robot toys from Japan that changed from one thing to another. The Japanese have funded a full-length animated cartoon about the doings of these toys, which is all bad outer-space stuff. I play a planet. I menace somebody called Something-or-other. Then I'm destroyed. My plan to destroy Whoever-it-is is thwarted and I tear myself apart on the screen. ~ Orson Welles,
863:Our foreign ministries will simply need to sort out some purely technical matters. I see no political restraints here. The same applies to economic matters. We, on our part, are ready. However, let me repeat once again, given that Japan has joined the anti-Russian sanctions, how ready is Japan and how can it do that without breaching its commitments to its allies? We do not know the answer. Only Japan itself knows the answer. ~ Vladimir Putin,
864:I built a global brand Mugler, and we did things that inspired so many people. I'm proud to have helped some amazing people express themselves in new ways. What I appreciate most in the world is to have met and befriended incredible geniuses, like David Bowie and Cyd Charisse and Celia Cruz, who was the goddess of salsa. I saw people kneeling on the streets for her. Which they did for me in Japan. That was really embarrassing. ~ Thierry Mugler,
865:Well, if that was the case, concluded the Count, then in the new era, the duels should have been fought at no less than ten thousand paces. In fact, having thrown down the gauntlet, appointed seconds, and chosen weapons, the offender should board a steamer bound for America as the offended boards another for Japan where, upon arrival, the two men could don their finest coats, descend their gangplanks, turn on the docks, and fire. ~ Amor Towles,
866:The following year, 1959, the Japanese Red Cross Society and the Korean Red Cross Society secretly negotiated a “Return Agreement” in Calcutta. Four months later, the first shipload of returnees left the Japanese port of Niigata. Shortly after that, people affiliated with the League of Koreans in Japan started showing up on our doorstep, eager to persuade us to make the journey. They were all in favor of the mass repatriation. ~ Masaji Ishikawa,
867:The drilling idea is spherically senseless - it's senseless from whatever point of view you look at it. It'd take 10 years to bring any oil online, and it would probably go to Japan. It sure wouldn't help gasoline prices here. All the economists say gasoline is still too cheap in the United States anyway. So here we're having this huge debate over offshore drilling that is just straightforward nonsense, which won't surprise you. ~ Paul R Ehrlich,
868:He walked rapidly, ate rapidly, and loved to drive fast horses. He was fond of antique furniture, books (especially biographies), travel (his church sent him to Europe and once he sailed as far as Japan), sweets, and iced drinks. His cup of coffee began as a cup of sugar, then the coffee was poured in! In spite of his mother’s pleas, Brooks continued to smoke; his ideal vacation was made up of “plenty of books and time and tobacco. ~ Warren W Wiersbe,
869:What I have done is to draw and redraw my portrait in front of the backdrop of Japan. I have exemplified what Helen Mears devoted Japan, Mirror for Americans to. You look into this country and find yourself reflected.

It is not a simple process. You can do this only if you describe the place as it is. Only then, through what you emphasize and what you do not, does your own form become visible. I am the empty places in my books. ~ Donald Richie,
870:Old Jiko says that nowadays we young Japanese people are heiwaboke.112 I don’t know how to translate it, but basically it means that we’re spaced out and careless because we don’t understand about war. She says we think Japan is a peaceful nation, because we were born after the war ended and peace is all we can remember, and we like it that way, but actually our whole lives are shaped by the war and the past and we should understand that. ~ Ruth Ozeki,
871:The cool thing is, when we first did our joint Ring Of Honour-New Japanies Wrestlers, I think that definitely existed. I think the ROH guys were like, "we can't let these New Japan guys outshine us" the new japan guys were ready to make a statement as it was this really big event in America. But the cool thing about this relationship is we've literally become a family now. A lot of us are friends with each. We obviously respect each other. ~ Adam Cole,
872:There's a saying in Japan, and it has to do with cherry-blossom viewing: hana yori dango (Dumplings over flowers). It basically means that someone should value needs over wants, substance over appearance. As in, make sure you have food and shelter before you burn money on something extravagant. And, you know, choose genuine friends who will be there for you over pretty, shallow ones. Don't get carried away by beauty if it leaves you empty. ~ Amanda Sun,
873:Judo has been part of Japanese culture for a long time. It makes sense to me that this sport, which is both athletic and philosophical, was created in Japan. It is based on respect for the partner and for our elders as our teachers, which is very important and makes a strong, positive contribution to human relationships, and not only in sports. I am happy that life brought me to this wonderful sport as a child. It is like my first love. ~ Vladimir Putin,
874:I think East Asian countries, I think they're very fortunate to have Buddhism survive as a strong influence because right from the time when Buddha himself, 2,500 years ago, made the point about the importance of education, and the word "Buddha" also means enlighten[ed] or educated. So all the Buddhist countries, not only Japan and Korea and China and Hong Kong and Thailand but also even Burma and Sri Lanka, had a higher level of education. ~ Amartya Sen,
875:Hachiro’s contemporary Hayashi Tadao was another fatalist, strongly opposed to the war. His diary repeatedly expressed disgust towards his own country. He asked himself: “Japan, why don’t I love and respect you? … I feel that I have to accept the fate of my generation to fight in the war and die … We have to go to the battlefield without being able to express our opinions, criticise and argue pros and cons of issues … it is a great tragedy. ~ Max Hastings,
876:Ronald Wilson Reagan: America represents something universal in the human spirit. I received a letter not long ago from a man who said, “You can go to Japan to live, but you cannot become Japanese. You can go to France to live and not become a Frenchman. You can go to live in Germany or Turkey, and you won’t become a German or a Turk.” But then he added, “Anybody from any corner of the world can come to America to live and become an American. ~ John McCain,
877:The birds sang, the proles sang. the Party did not sing. All round the world, in London and New York, in Africa and Brazil, and in the mysterious, forbidden lands beyond the frontiers, in the streets of Paris and Berlin, in the villages of the endless Russian plain, in the bazaars of China and Japan — everywhere stood the same solid unconquerable figure, made monstrous by work and childbearing, toiling from birth to death and still singing. ~ George Orwell,
878:In the short term, it would not have made it possible to resume relations, because in the Chinese mind, the humiliation of China started with the annexation of Taiwan by Japan. If the United States had suddenly declared Taiwan as a separate state - for which we would have had no support among other nations - the consequences would have been giving up our relationship with China and committing ourselves to a long-term conflict with China. ~ Henry A Kissinger,
879:Japan was a closed book. Western ignorance of Japan was not the fault of the westerners but the design of the Japanese. For two hundred years, Japan had been shut tight. By national law, a Japanese could not leave Japan and no outsider was allowed in. Death sentences were meted out to any who gave foreigners information about the land of the gods. Almost no maps and no books existed in the English-speaking world describing the closed land. ~ James D Bradley,
880:Shankman did something unconventional. He booked a round-trip business-class ticket to Tokyo. He wrote during the whole flight to Japan, drank an espresso in the business class lounge once he arrived in Japan, then turned around and flew back, once again writing the whole way—arriving back in the States only thirty hours after he first left with a completed manuscript now in hand. “The trip cost $4,000 and was worth every penny,” he explained. ~ Cal Newport,
881:This view was prevalent in Japan in the sixth century A.D., when Buddhism first reached that country. The Government, being in doubt as to the truth of the new religion, ordered one of the courtiers to adopt it experimentally; if he prospered more than the others, the religion was to be adopted universally. This is the method (with modifications to suit modern times) which the pragmatists advocate in regard to all religious controversies. ~ Bertrand Russell,
882:Before any modern man talks with authority about loving men, I insist (I insist with violence) that he shall always be very much pleased when his barber tries to talk to him. His barber is humanity: let him love that. If he is not pleased at this, I will not accept any substitute in the way of interest in the Congo or the future of Japan. If a man cannot love his barber whom he has seen, how shall he love the Japanese whom he has not seen? It ~ G K Chesterton,
883:In Japan, no one could dictate effectively to either army or navy. To an extraordinary degree, the two services—each with its own air force—pursued independent war policies, though the soldiers wielded much greater clout. The foremost characteristic of the army general staff, and especially of its dominant operations department, the First Bureau, was absolute indifference to the diplomatic or economic consequences of any military action. Mamoru ~ Max Hastings,
884:My advice? Get out the Norton I left you, and you better bloody still have it because if you lost it like you did my Slade Alive! LP, I will hunt you down, son. Page 1902. “Japan.” Not about the Japanese, but about moments of perfection. Commit it to memory and make good use of it. Because if I come home and you’re still pining over this little girl without having given her a chance, I will call you a chicken shit for the rest of your life. ~ Melina Marchetta,
885:Yet our interests, the interests of the Russian Federation, include the normalisation of relations with Japan, which is not at the bottom of the agenda. The whole range of what will be proposed for a solution, the entire range of matters related to the normalisation of our relations and what that would bring after normalisation, this is the whole range of issues to be discussed and decided, and those decisions should be of a practical nature. ~ Vladimir Putin,
886:I received a letter just before I left office from a man. I don't know why he chose to write it, but I'm glad he did. He wrote that you can go to live in France, but you can't become a Frenchman. You can go to live in Germany or Italy, but you can't become a German, an Italian. He went through Turkey, Greece, Japan and other countries. But he said anyone, from any corner of the world, can come to live in the United States and become an American. ~ Ronald Reagan,
887:American involvement in the Persian Gulf has not been in order to secure energy supplies for the United States, but instead to supply energy for its energy-starved Bretton Woods partners in Europe and Asia. Put more directly, the Americans do not protect the Persian Gulf kingdoms and emirates so that the Americans can use Middle Eastern oil, but so that their Bretton Woods partners in Japan, Korea, China, Taiwan, Thailand, India, and Pakistan can. ~ Peter Zeihan,
888:Our agreements on creating the conditions for preparing a peace treaty [with Japan] should be rooted in this trust. This may be achieved, for example, by large-scale economic activities that will also cover the Kuril Islands. It may be achieved by solving purely humanitarian issues, for instance, unhindered visa-free travel by former residents of the Southern Kuril Islands to where they used to live: visiting cemeteries, native places and so on. ~ Vladimir Putin,
889:Mia, stop!" My voice bounces off her bedroom walls. "We are not in high school anymore!"

She looks at me, a question hanging in the air.

"Look, my tour doesn't start for another week."

A feather of hope starts to float across the space between us.

"And you know, I was thinking I was craving some sushi."

Her smile is sad and rueful, not exactly what I was going for. "You'd come to Japan with me?"

"I'm already there. ~ Gayle Forman,
890:For hundreds of years, more than half of the face of this earth has been controlled by European countries and turned in to colonies, and the Europeans have sucked up whatever they could find, brought it all home, and made themselves rich. But not Germany and Japan; they didn’t get anything. But now they have just as much power as any other developed country, and so they are demanding their share. That is the origin of this war, a war between greedy nations. ~ Eka Kurniawan,
891:For her first summer vacation, my sister went to California with a couple of friends on a package tour put together by her agency. One of the members of the tour group was a computer engineer a year her senior, and she started dating him when they came back to Japan. This kind of thing happens all the time, but it's not for me. First of all, I hate package tours, and the thought of getting serious about somebody you meet in a group like that makes me sick. ~ Haruki Murakami,
892:I have concluded that most PhD economists under appraise the power of the common-stock-based "wealth effect," under current extreme conditions... "Wealth effects" involve mathematical puzzles that are not nearly so well worked out as physics theories and never can be... What has happened in Japan over roughly the last ten years has shaken up academic economics, as it obviously should, creating strong worries about recession from "wealth effects" in reverse. ~ Charlie Munger,
893:It's pretentious to say, but my art is like a little Zen story, a story with a question mark at the end. People can take from it what they need. If somebody says, "Your art is very funny," I say, "You are totally right." If somebody says, "Your art is very sad," I say, "You are totally right." In Japan they say, "Your art is very Japanese, you even look Japanese.Your great-grandfather was most surely a Japanese man." And I say, "You are totally right." ~ Christian Boltanski,
894:Clearly, sustained low inflation implies less uncertainty about the future, and lower risk premiums imply higher prices of stocks and other earning assets. We can see that in the inverse relationship exhibited by price/earnings ratios and the rate of inflation in the past. But how do we know when irrational exuberance has unduly escalated asset values, which then become subject to unexpected and prolonged contractions as they have in Japan over the past decade? ~ Alan Greenspan,
895:I traveled the world ten times over doing something I never thought I'd do in a million years. I found myself in Tokyo, Japan. I (was in) a Dell Computer commercial, the first thing I had ever done, and I fell in love with it. I fell in love with the green screens, I fell in love with (everything). The translator was explaining everything to me. It was a passion like I had never felt before. I came back and it took me five years to really accept that that was okay. ~ Drew Waters,
896:I believe there are a lot of questions today that require expert analysis by various agencies: political agencies, foreign ministries, economic agencies and security agencies. We need to assess everything and understand what we can agree on and what the implications will be both for Japan and for Russia so that both the Russian people and the Japanese people come to the conclusion that these compromise solutions are acceptable and are in our countries' interests. ~ Vladimir Putin,
897:Rue Family
April makes no difference
to the Lavalle cork tree
imported from central Japan;
to the Sakhalin cork,
its diamond bark
rising into branches
from a trunk of plated sand.
In the city park, this family of trees
wears its rue as buds
traveled into leaf each year—
predictably, invisibly,
as your sister wears hers
on a South Dakota highway:
there behind her knee, tempering
the air above her hand.
~ Christina Pugh,
898:when you arrive in Japan, you realize that sake means “alcoholic drink” in general. Thus, if you drink a beer, you are drinking sake; if you drink whiskey, you are drinking sake; and if you drink rum, you are drinking sake. So, when we order sake in a Japanese restaurant outside Japan, what is the specific name for the drink they serve us? It will probably be nihonshu, which is the Japanese word used to refer to the alcoholic beverage obtained from rice. ~ Hector Garcia Puigcerver,
899:For most displaced Koreans living in Japan at the time, the key point was a much simpler promise: “If you come back to your homeland, the government will guarantee you a stable life and a first-class education for your children.” For the countless Koreans who were unemployed, underpaid, and laboring away at whatever odd jobs they could get, the abstract promises of socialism held far less sway than the hope for a stable life and a bright future for their children. ~ Masaji Ishikawa,
900:In keeping with the American effort to reconcile with Japan, all of them, including those serving life sentences, would soon be paroled. It appears that even Sueharu Kitamura, “the Quack,” was set free, in spite of his death sentence. By 1958, every war criminal who had not been executed would be free, and on December 30 of that year, all would be granted amnesty. Sugamo would be torn down, and the epic ordeals of POWs in Japan would fade from the world’s memory. ~ Laura Hillenbrand,
901:In most collectivist cultures, direct confrontation of another person is considered rude and undesirable. The word no is seldom used, because saying “no” is a confrontation; “you may be right” and “we will think about it” are examples of polite ways of turning down a request. In the same vein, the word yes should not necessarily be inferred as an approval, since it is used to maintain the line of communication: “yes, I heard you” is the meaning it has in Japan. ~ Geert Hofstede,
902:However, there is a fundamental difference between the issue related to Japan's history and our negotiations with China. What is it all about? The Japanese issue resulted from World War II and is stipulated in the international instruments on the outcomes of World War II, while our discussions on border issues with our Chinese counterparts have nothing to do with World War II or any other military conflicts. This is the first, or rather, I should say, the second point. ~ Vladimir Putin,
903:Dreamt by a Man in a Field

I am thinking of the dead
Who are still with us.
They are not like us, they are
Young and beautiful,
On their way in the rain
To meet their lovers.
On their way with their dark umbrellas,
Always laughing, so quick,
Like limbs flying back
In a boat before night,
So constant,
Like the glass floats
The fisherman use in Japan.
But for them there is no moon,
For us the same news
We do not receive. ~ Frank Stanford,
904:Indeed, there were those who maintained that Russia’s defeat at the hands of the Japanese was itself the result of a Jewish conspiracy. According to S. A. Nilus, a secret Jewish council known as the Sanhedrin had hypnotized the Japanese into believing they were one of the tribes of Israel; it was the Jews’ aim, Nilus insisted, ‘to set a distraught Russia awash with blood and to inundate it, and then Europe, with the yellow hordes of a resurgent China guided by Japan’. The ~ Niall Ferguson,
905:The discovery of the Jewish virus is one of the greatest revolutions that have taken place in the world. The battle in which we are engaged to-day is of the same sort as the battle waged, during the last century, by Pasteur and Koch. How many diseases have their origin in the Jewish virus !
Japan would have been contaminated, too, if it had stayed open to the Jews.
We shall regain our health only by eliminating the Jew. Everything has a cause, nothing comes by chance. ~ Adolf Hitler,
906:In the sunny flats, kudzu from last year had climbed to wrap trees and telephone poles in dry, brown leaves. Whole buildings looked as if they had been bagged. Introduced from Japan in the thirties to help control erosion that had damaged eighty-five percent of the tillable land, kudzu has consumed entire fields, and no one has found a good way to stop it. Kudzu and water hyacinth, another Japanese import, have run through Dixie showing less restraint than Sherman. ~ William Least Heat Moon,
907:On secondhand smoke, the good news (sort of) was that there was plenty of evidence on human exposure and the results were consistent. Lots of smoke produced lots of cancer.33 Less smoke produced less cancer. The effects were seen in the United States, Germany, and Japan, despite other differences in lifestyle, diet, and the like. The weight of evidence was heavy, indeed.34 The EPA called it “conclusive.”35 Who could deny all that? The answer: Both Fred Seitz and Fred Singer. ~ Naomi Oreskes,
908:I have told how Skorzeny wrote in this respect: Hitler had confessed to him he would not use the atomic bomb to win the war. It is very possible the bomb the American used against Japan was the one the Germans did not use against them. By doing so Hitler would not have won the war, he would have lost it, since he would have Judaized his own world, using an extreme Jew method. He would have used the weapon of the enemy. He would have lost by winning. Instead he won by losing. ~ Miguel Serrano,
909:I will never forget the experience I had when I was in Japan, a place that never heard of the Fall and the Garden of Eden. One of the Shinto texts says that the processes of nature cannot be evil. Every natural impulse is not to be corrected but to be sublimated, to be beautified. There is a glorious interest in the beauty of nature and cooperation with nature, so that in some of those gardens you don’t know where nature begins and art ends—this was a tremendous experience. ~ Joseph Campbell,
910:We don't get a chance to do that many things, and every one should be really excellent. Because this is our life. Life is brief, and then you die, you know? So this is what we've chosen to do with our life. We could be sitting in a monastery somewhere in Japan. We could be out sailing. Some of the team could be playing golf. They could be running other companies. And we've all chosen to do this with our lives. So it better be damn good. It better be worth it. And we think it is. ~ Steve Jobs,
911:According to Wal-Mart expert Bob Ortega, Sam Walton got the idea for the cheer on a 1975 trip to Japan, “where he was deeply impressed by factory workers doing group calisthenics and company cheers.” Ortega describes Walton conducting a cheer: “‘Gimme a W!’ he’d shout. ‘W!’ the workers would shout back, and on through the Wal-Mart name. At the hyphen, Walton would shout ‘Gimme a squiggly!’ and squat and twist his hips at the same time; the workers would squiggle right back ~ Barbara Ehrenreich,
912:It was like being born in Germany after World War II, being from Japan after Pearl Harbour, or America after Hiroshima. History was a bitch sometimes. You couldn't change where you were from. But still, you didn't have to stay there. You didn't have to stay stuck in the past, like the ladies in the DAR, or the Gatlin Historical Society, or the Sisters. And you didn't have to accept that things had to be the way they were, like Lena. Ethan Carte Wate hadn't, and I couldn't either. ~ Kami Garcia,
913:You recalled the 1956 declaration, and this declaration established the rules that should be followed by both sides and that should be put into the foundation of a peace treaty. If you carefully read the text of this document, you will see that the declaration will take effect after we sign a peace treaty and the two islands [Kunashir and Shikotan] are transferred to Japan. It does not say on what terms they should be transferred and what side will exercise sovereignty over them. ~ Vladimir Putin,
914:I don’t know how history is taught here in Japan, “ he told the audience when he traveled there in 1985 to give an acceptance speech, ”but in the United States in my college days, most of the time was spent on the study of political leaders and wars – Ceasars, Napoleons, and Hitlers. I think this is totally wrong. The important people and events of history are the thinkers and innovators, the Darwins, Newtons, Beethovens whose work continues to grow in influence in a positive fashion ~ Jon Gertner,
915:MOST NATIONS HAVE AT ONE TIME OR OTHER BOTH condoned and practiced slavery. Greece and Rome founded their societies on it. India and Japan handled this state of affairs by creating untouchable classes which continue to this day. Arabia clung to formal slavery longer than most, while black countries like Ethiopia and Burundi were notorious. In the New World each colonial power devised a system precisely suited to its peculiar needs and in conformance with its national customs. The ~ James A Michener,
916:Mmm," said Ares, without turning his head. "This war on terror isn't producing enough casualties. Bringing in Iran is the obvious choice, but I don't think they've got enough fire power yet. I wonder if I could somehow antagonize Japan."
...
"There's always Russia," said Ares, "but they've been harder to provoke since the end of the Cold War. Why are mortals so hung up on peace?" He shuffled through his papers. "Or maybe it's time to broaden out some of the African civil wars? ~ Marie Phillips,
917:Much attention has been focused on the MMR shot itself, whereas in all probability it is a combination of the three factors listed above: the increasing number of vaccines, the large amount of mercury, and the inherent danger of the triple vaccine.....The MMR vaccine is also especially suspect because laboratories in England, Ireland, and Japan have found evidence of MMR vaccine viruses in the intestinal tracts of autistic children, but not in control group, non-autistic children. ~ Bernard Rimland,
918:I would not even attempt to do a history of world television. I did a half dozen years where I was a juror at the Banff World Media Festival, and you get the best TV in the world there, and I was astounded at my ignorance. I would be watching a documentary made in Japan, and it was astounding, and I would never have heard of that otherwise. We're seeing more and more imports in the last years, and my dream for the next generation of TV is that somehow we get to tap into all of that. ~ David Bianculli,
919:In our time, political speech and writing are largely the defense of the indefensible. Things like the continuance of British rule in India, the Russian purges and deportations, the dropping of the atom bombs on Japan, can indeed be defended, but only by arguments which are too brutal for most people to face, and which do not square with the professed aims of the political parties. Thus political language has to consist largely of euphemism, question-begging and sheer cloudy vagueness. ~ George Orwell,
920:Like any great and good country, Japan has a culture of gathering- weddings, holidays, seasonal celebrations- with food at the core. In the fall, harvest celebrations mark the changing of the guard with roasted chestnuts, sweet potatoes, and skewers of grilled gingko nuts. As the cherry blossoms bloom, festive picnics called hanami usher in the spring with elaborate spreads of miso salmon, mountain vegetables, colorful bento, and fresh mochi turned pink with sakura petals. ~ Matt Goulding,
921:Do you know what I wish?” Skylar held Xander’s hand tight as he looked up at the falling leaves. “I wish we could stand like this in Japan, under real cherry trees. Ones in bloom.”
“We have real cherry trees in the United States, you know.”
“The ones in Japan feel more real, somehow.”
Xander smiled. “Then let’s make it a vow. Someday we’ll stand under cherry blossoms in Japan.”
Skylar smiled back, and there was only weariness, no more shadows in his face now. “It’s a promise. ~ Heidi Cullinan,
922:No matter how much I wanted to sing Western songs, they were all very difficult. Had I, born in Japan, no choice but to sing Japanese songs? Was there a Japanese song that expressed my present sentiment - a traveler who had immersed himself in love and the arts in France but was now going back to the extreme end of the Orient where only death would follow monotonous life? ... I felt totally forsaken. I belonged to a nation that had no music to express swelling emotions and agonized feelings. ~ Kafu Nagai,
923:Every big company has some little guy who is an enthusiast off in the corner working on technology. In Japan, it is integrated into their high-level strategy. They see it as a communication medium, because for them, just the words  -  and this is the problem that they have with Americans  -  just the words they say to you is not the complete message. Their facial expressions, their body language, there is a lot of context. Also, their written language doesn't translate to keyboards well. ~ Howard Rheingold,
924:Though frosts come down
night after night,
what does it matter?
they melt in the morning sun.
Though the snow falls
each passing year,
what does it matter?
with spring days it thaws.
Yet once let them settle
on a mans head,
fall and pile up,
go on piling up
then the new year
may come and go,
but never youll see them fade away
Ryokan

translated by Burton Watson
From the book Ryokan: Zen Monk-Poet of Japan.
~ Taigu Ryokan, Though Frosts come down
,
925:Taking on all at once Germany, Japan, and Italy - diverse enemies all - did not require the weeding out of all the fascists and their supporters in Mexico, Argentina, Eastern Europe, and the Arab world. Instead, those in jackboots and armbands worldwide quietly stowed all their emblems away as organized fascism died on the vine once the roots were torn out in Berlin, Rome, and Tokyo. So too will the terrorists, once their sanctuaries and capital shrivel up - as is happening as we speak. ~ Victor Davis Hanson,
926:Instead of disbursing her annual millions for these dye stuffs, England will, beyond question, at no distant day become herself the greatest coloring producing country in the world; nay, by the very strangest of revolutions she may ere long send her coal-derived blues to indigo-growing India, her tar-distilled crimson to cochineal-producing Mexico, and her fossil substitutes for quercitron and safflower to China, Japan and the other countries whence these articles are now derived. ~ August Wilhelm von Hofmann,
927:Is diversity our strength? Or anybody’s strength, anywhere in the world? Does Japan’s homogeneous population cause the Japanese to suffer? Have the Balkans been blessed by their heterogeneity — or does the very word “Balkanization” remind us of centuries of strife, bloodshed and unspeakable atrocities, extending into our own times? Has Europe become a safer place after importing vast numbers of people from the Middle East, with cultures hostile to the fundamental values of Western civilization? ~ Thomas Sowell,
928:secret 1984 work plan showed. The KGB’s “global priorities” included a long list of active measures. These were to be done covertly. According to Andrew and Gordievsky, the second-most-important priority was to “deepen disagreements inside NATO over its approach to implementing specific aspects of the bloc’s military policy.” And: “exacerbating contradictions between the USA, Western Europe and Japan on other matters of principle.” The Times reported that Trump had recently returned from Russia. ~ Luke Harding,
929:The new century demands new partnerships for peace and security. The United Nations plays a crucial role, with allies sharing burdens America might otherwise bear alone. America needs a strong and effective U.N. I want to work with this new Congress to pay our dues and our debts. We must continue to support security and stability in Europe and Asia - expanding NATO and defining its new missions, maintaining our alliance with Japan, with Korea, with our other Asian allies, and engaging China. ~ William J Clinton,
930:In How to Be an American Housewife Margaret Dilloway creates an irresistible heroine. Shoko is stubborn, contrary, proud, a wonderful housewife and full of deeply conflicted feelings. I wanted to shake her, even as I was cheering her on, and this cunningly structured novel allowed me to do both. It also took me on two intricate journeys, from post-war Japan and the shadow of Nagasaki to contemporary California, and from motherhood to daughterhood and back again. A profound and suspenseful debut. ~ Margot Livesey,
931:Should hostilities once break out between Japan and the United States, it is not enough that we take Guam and the Philippines, nor even Hawaii and San Francisco. To make victory certain, we would have to march into Washington and dictate the terms of peace in the White House. I wonder if our politicians, among whom armchair arguments about war are being glibly bandied about in the name of state politics, have confidence as to the final outcome and are prepared to make the necessary sacrifices. ~ Isoroku Yamamoto,
932:The South Koreans built a self-sustaining economy with a cumulative aid input from the US of only $15 billion since 1950 by avoiding confrontation with America and by cooperating with erstwhile enemy Japan. Pakistan received $40 billion in bilateral US aid over the same period. Instead of utilizing aid as a catalyst for indigenous growth, Pakistan has ended up becoming dependent on aid. Donor funding serves as a substitute for revenue generation while wars and terrorism have deterred investment. ~ Husain Haqqani,
933:It was still hard for a Korean to become a Japanese citizen, and there were many who considered such a thing shameful—for a Korean to try to become a citizen of its former oppressor. When she told her friends in New York about this curious historical anomaly and the pervasive ethnic bias, they were incredulous at the thought that the friendly, well-mannered Japanese they knew could ever think she was somehow criminal, lazy, filthy, or aggressive—the negative stereotypical traits of Koreans in Japan. ~ Min Jin Lee,
934:Japan had a more radical experience of future shock than any other nation in the Nineteenth and Twentieth Centuries. They were this feudal place, locked in the past, but then they bought the whole Industrial Revolution kit from England, blew their cultural brains out with it, became the first industrialized Asian nation, tried to take over their side of the world, got nuked by the United States for their trouble, and discovered Steve McQueen! Their take on iconic menswear emerges from that matrix. ~ William Gibson,
935:The Japanese army is now prepared to use every means within its power to subdue its opponents. The objectives of the Japanese Expeditionary Forces are, as clearly set forth in statements issued by the Japanese Government, not only to protect the vested interests of Japan and the lives and property of the Japanese residents in the affected area, but also to scourge the Chinese Government and army who have een pursuing anti-foreign and anti-Japanese policies in collaboration with Communist influences. ~ Iwane Matsui,
936:Does it really look like Japan?" Thaniel asked as they went by a shrine housing a painted figure that might have been a god, or something that ate gods. A little boy put a coin in its bowl and rang the bell inside.

The watchmaker nodded. "Near enough. The weather is better in Japan, and it would be difficult to find English food. But I think they do draw the line here at brown tea."

Thaniel could smell the bitterness of green tea now. "What's wrong with brown?"

"Don't be stupid. ~ Natasha Pulley,
937:In the early days of the so-called repatriation, some seventy thousand people left Japan and crossed the sea to North Korea. With the exception of a brief three-and-a-half-year hiatus, the process continued until 1984. During this period, some one hundred thousand Koreans and two thousand Japanese wives crossed over to North Korea. That’s one hell of a mass migration. In fact, it was the first (and only) time in history that so many people from a capitalist country had moved to a socialist country. ~ Masaji Ishikawa,
938:Art, to be fully appreciated, must be true to contemporaneous life. It is not that we should ignore the claims of posterity, but that we should seek to enjoy the present more. It is not that we should disregard the creations of the past, but that we should try to assimilate them into our consciousness. Slavish conformity to traditions and formulas fetters the expression of individuality in architecture. We can but weep over the senseless imitations of European buildings which one beholds in modern Japan. ~ Kakuz Okakura,
939:I think the strangest thing probably is when I went to Japan, and I don't know what the hell I was eating, but there was this one thing that seemed to be in a lot of soups and things there - I always called it pond scum. It looked exactly like the green stuff that floats on top of a pond. I would say, "Oh my God, this has pond scum in it!" I would eat it, to be polite, because we were usually with Japanese people and I didn't want to gag or spit it out or anything. And I still don't know what it was. ~ Cassandra Peterson,
940:We forget everything: the books we read, the temples of Japan, the tombs of Luxor, the airline queues, our own foolishness. And so we gradually return to identifying happiness with elsewhere: twin rooms overlooking a harbour, a hilltop church boasting the remains of the Sicilian martyr St Agatha, a palm-fringed bungalow with complimentary evening buffet service. We recover an appetite for packing, hoping and screaming. We will need to go back and learn the important lessons of the airport all over again soon. ~ Anonymous,
941:Since it was Thanksgiving, the in-flight meal was turkey, stuffing, and cranberry sauce. Since we were bound for Japan, there was also raw tuna, miso soup, and hot sake. I ate it all, while reading the paperbacks I’d stuffed into my backpack. The Catcher in the Rye and Naked Lunch. I identified with Holden Caulfield, the teenage introvert seeking his place in the world, but Burroughs went right over my head. The junk merchant doesn’t sell his product to the consumer, he sells the consumer to his product. Too ~ Phil Knight,
942:South Korea at the end of the Second World War had a very low level of literacy. But suddenly, like in Japan, they determined they were going in that direction. In 20 years' time, they had transformed themselves. So when people go on saying that it's all because of perennial culture, which you cannot change, that's not the way the South Korean economy was viewed before the war ended. But again within 30 years, people went on saying there's an ancient culture in Korea that has been pro-education, which is true. ~ Amartya Sen,
943:There may be countries [where] there's no gender inequality in schooling, even in higher education, but [where there is] gender inequality in high business. Japan is a very good example of that. You might find cases in the United States where at one level women's equality has progressed tremendously. You don't have the kind of problem of higher women's mortality as you see in South Asia, North Africa, and East Asia, China, too, and yet for American women there are some fields in which equality hasn't yet come. ~ Amartya Sen,
944:And what is “the West”? It is not a geographical entity, since it includes Australia and Poland and excludes nations such as Egypt and Morocco that are further west than some of the included nations. And, as Beinart notes, it is not a political or economic term either, since Japan, South Korea, and India are not included. Basically, it is an appeal to shared religion and shared racial identity: to Christianity (with some Jews included) and to whiteness (since Latin America does not appear to be included). ~ Martha C Nussbaum,
945:would be hard to think of a more monocultural, insular and self-complacent nation than Japan—and vet the Japanese are among the leading participants in the international economy, in international scientific and technological developments, as well as in international travel and tourism. This is not a defense of insularity or of the Japanese, It is simply a piece of empirical evidence to highlight the non sequitur of the claim that international participation requires the multicultural ideology or agenda. Another ~ Thomas Sowell,
946:Carter then proceeded to kill any chance he had of securing reelection. In American political discourse, fundamental threats are by definition external. Nazi Germany, Imperial Japan, or international communism could threaten the United States. That very year, Iran’s Islamic revolutionaries had emerged to pose another such threat. That the actions of everyday Americans might pose a comparable threat amounted to rank heresy. Yet Carter now dared to suggest that the real danger to American democracy lay within. ~ Andrew J Bacevich,
947:With respect to the creation of the program, I introduced the bill in September 1945, immediately after the end of the war with Japan, in August of that year. A number of considerations, of course, entered into my decision to introduce the bill, growing from my own experience as a Rhodes scholar and the experiences our government had had with the first Word War debts, [Herbert] Hoover's efforts in establishing the Belgian-American Education Foundation after World War I, [and] the Boxer Rebellion indemnity. ~ J William Fulbright,
948:Carrion crows use passing cars to crush especially tough nuts, such as walnuts, that won’t break by simply falling on pavement. The now-famous video of these crows in a city in Japan shows one stationed above a pedestrian crossing. When the light turns red, it positions its nut on the crossing, then flies back to the perch and waits while the light changes and traffic passes; when the light turns red again, it flutters down to safely collect the cracked nut. If no car smashed the nut, the bird repositions it. ~ Jennifer Ackerman,
949:It’s true that while instructors and schools offer courses in everything from cooking and how to wear a kimono to yoga and Zen meditation, you’ll be hard-pressed to find classes on how to tidy. The general assumption, in Japan at least, is that tidying doesn’t need to be taught but rather is picked up naturally. Cooking skills and recipes are passed down as family traditions from grandmother to mother to daughter, yet one never hears of anyone passing on the family secrets of tidying, even within the same household. ~ Marie Kond,
950:individual can fully exercise his or her abilities and skills. “We shall distribute the company’s surplus earnings to all employees in an appropriate manner, and we shall assist them in a practical manner to secure a stable life. In return, all employees shall exert their utmost effort into their job.” Finally, his new company would help his country. Its formally stated national intent was to help “reconstruct Japan, and to elevate the nation’s culture through dynamic cultural and technological activities.” Yet ~ Simon Winchester,
951:Japan's "Fujiyama" is ''wonderful" to Westerners simply
because they've heard so much about it and yearned so long to
see it; but how much appeal would Fuji hold for one who's never
been exposed to such popular propaganda, for one whose heart is
simple and pure and free of preconceptions? It would, perhaps,
strike that person as almost pathetic, as mountains go. It's short. In
relation to the width of its base, quite short. Any mountain with a
base that size should be at least half again as tall. ~ Osamu Dazai,
952:Some cultures, for instance, are collectivist; others are individualistic. Collectivist cultures, like Japan and other Confucian nations, value social harmony more than any one person’s happiness. Individualistic cultures, like the United States, value personal satisfaction more than communal harmony. That’s why the Japanese have a well-known expression: “The nail that sticks out gets hammered down.” In America, the nail that sticks out gets a promotion or a shot at American Idol. We are a nation of protruding nails. ~ Eric Weiner,
953:More recently, the Bank of Japan, eager to move away from zero interest rates, had tightened policy in 2000 and again in 2007. Each time, the move had proved premature and the bank was forced to reverse itself. Still, in the interest of good planning, I thought it made sense for the FOMC to discuss and agree on the mechanics of normalizing policy. And making clear that we had a workable strategy for tightening policy when the time came might ease the concerns of both the hawks inside the Fed and our external critics. ~ Ben S Bernanke,
954:Prime Minister Abe is reported to have proposed “a strategy whereby Australia, India, Japan and the US state of Hawaii form a diamond to safeguard the maritime commons stretching from the Indian Ocean region to the Western Pacific… I am prepared to invest to the greater possible extent, Japan’s capabilities in this security diamond.” The Indian Prime Minister spoke of India and Japan as “natural and indispensable partners for…a peaceful, stable, cooperative and prosperous future for the Asia Pacific and Indian Ocean regions. ~ Anonymous,
955:Even now, I sometimes wonder why my father was so different in North Korea from the man he’d been in Japan. I used to think it was related to his physical strength. In Japan, that was the thing that had given him real power. But in North Korea, his strength was meaningless. In fact, it was more of a liability than an asset. But I think the issue was more complicated than that. In Japan, he faced endless bigotry, prejudice, and discrimination. The only way he could express his feelings and fight back was through violence ~ Masaji Ishikawa,
956:There was a lot of nervous tension at that time on all levels of society over the alarming developments in Europe and Asia. Magazines speculated grimly on whether war with Japan was inevitable. Then our attention was diverted from Japanese aggression in China to the Nazi conquests in Europe. On December 7, 1941, we were thrown into war by the Japanese sneak attack on Pearl Harbor, and I was thrown out of the Multimixer business. Supplies of copper, used in winding the motors for Multimixer, were restricted by the war effort. A ~ Ray Kroc,
957:The other me, who did not mean to drown herself, went under the sea and remained there for a long time. Eventually she surfaced near Japan and people gave her gifts but she had been so long under the sea she did not recognize what they were. She is a sly one. Mostly at night we commune. Night. Harbinger of dream and nightmare and bearer of omens which defy the music of words. In the morning the fear of her going is very real and very alarming. It can make one tremble. Not that she cares. She is the muse. I am the messenger. ~ Edna O Brien,
958:For the 1,300 years prior to the Japanese occupation, Korea had been a unified country governed by the Chosun dynasty, one of the longest-lived monarchies in world history. Before the Chosun dynasty, there were three kingdoms vying for power on the peninsula. Political schisms tended to run north to south, the east gravitating naturally toward Japan and the west to China. The bifurcation between north and south was an entirely foreign creation, cooked up in Washington and stamped on the Koreans without any input from them. ~ Barbara Demick,
959:It is from these cold, hard facts that Truman’s advisers estimated that between 250,000 and 1 million American lives would be lost in an invasion of Japan.59 General Douglas MacArthur estimated that there could be a 22:1 ratio of Japanese to American deaths, which translates to a minimum death toll of 5.5 million Japanese.60 By comparison (cold though it may sound), the body count from both atomic bombs—about 200,000 to 300,000 total (Hiroshima: 90,000 to 166,000 deaths, Nagasaki: 60,000 to 80,000 deaths61)—was a bargain. ~ Michael Shermer,
960:I was in Los Angeles. I saw the biggest ships you have ever seen with cars pouring off from Japan, into Los Angeles. Just pouring off these ships, and I am saying to myself, we send them beef, it's a tiny fraction, and, by the way, they don't even want it, they have to fight in order to take it in because they don't even want it, and it's very perishable, they'll send it back, they'll find reasons not to take it. And yet the ships, the boats, the ships are loaded up with cars, thousands of cars and they are just pouring off. ~ Donald Trump,
961:Other countries whose educational systems achieve more than ours often do so in part by attempting less. While school children in Japan are learning science, mathematics, and a foreign language, American school children are sitting around in circles, unburdening their psyches and “expressing themselves” on scientific, economic and military issues for which they lack even the rudiments of competence. Worse than what they are not learning is what they are learning—presumptuous superficiality, taught by practitioners of it. The ~ Thomas Sowell,
962:Various cultures can point to games that involved kicking a ball, but, for all the claims of Rome, Greece, Egypt, the Caribbean, Mexico, China or Japan to be the home of football, the modern sport has its roots in the mob game of medieval Britain. Rules – in as much as they existed at all – varied from place to place, but the game essentially involved two teams each trying to force a roughly spherical object to a target at opposite ends of a notional pitch. It was violent, unruly and anarchic, and it was repeatedly outlawed. ~ Jonathan Wilson,
963:I explain that “poor developing countries” no longer exist as a distinct group. That there is no gap. Today, most people, 75 percent, live in middle-income countries. Not poor, not rich, but somewhere in the middle and starting to live a reasonable life. At one end of the scale there are still countries with a majority living in extreme and unacceptable poverty; at the other is the wealthy world (of North America and Europe and a few others like Japan, South Korea, and Singapore). But the vast majority are already in the middle. ~ Hans Rosling,
964:In Japanese language, kata (though written as 方) is a frequently-used suffix meaning way of doing, with emphasis on the form and order of the process. Other meanings are training method and formal exercise. The goal of a painter's practicing, for example, is to merge his consciousness with his brush; the potter's with his clay; the garden designer's with the materials of the garden. Once such mastery is achieved, the theory goes, the doing of a thing perfectly is as easy as thinking it
   ~ Boye De Mente, Japan's Secret Weapon - The Kata Factor,
965:With the first glass of wine, the stilted silence prevails. A plate of warm buffalo mozzarella appears, speckled with pink peppercorns, and something about that combination of tang and spice, cream and crunch, tells you that tonight will be different from the others you've spent in Japan.
With the second glass of wine, your neighbors look over and offer a kanpai. Another plate arrives, this one a few pieces of seared octopus, the purple tentacles curled like crawling vines around a warm mound of barely mashed potatoes. ~ Matt Goulding,
966:Walking the streets of Tokyo with Hawking in his wheelchair ... I felt as if I were taking a walk through Galilee with Jesus Christ [as] crowds of Japanese silently streamed after us, stretching out their hands to touch Hawking's wheelchair. ... The crowds had streamed after Einstein [on Einstein's visit to Japan in 1922] as they streamed after Hawking seventy years later. ... They showed exquisite choice in their heroes. ... Somehow they understood that Einstein and Hawking were not just great scientists, but great human beings. ~ Freeman Dyson,
967:Did the International Committee of the Red Cross know anything about this? Did the United States? The UN? Yes, yes, and yes. And what did they do about it? Nothing. In the early days of the so-called repatriation, some seventy thousand people left Japan and crossed the sea to North Korea. With the exception of a brief three-and-a-half-year hiatus, the process continued until 1984. During this period, some one hundred thousand Koreans and two thousand Japanese wives crossed over to North Korea. That’s one hell of a mass migration ~ Masaji Ishikawa,
968:When I met Akira Kurosawa in Japan, one question he asked me was, "How did you actually make the children act the way they do? I do have children in my films but I find that I reduce and reduce their presence until I have to get rid of them because there's no way that I can direct them." My own thought is that one is very grand, like an emperor on a horse, and it's very hard for a child to relate to that. In order to be able to cooperate with a child, you have to come down to below their level in order to communicate with them. ~ Abbas Kiarostami,
969:The buddha-dharma does not invite us to dabble in abstract notions. Rather, the task it presents us with is to attend to what we actually experience, right in this moment. You don't have to look "over there." You don't have to figure anything out. You don't have to acquire anything. And you don't have to run off to Tibet, or Japan, or anywhere else. You wake up right here. In fact, you can only wake up right here. So you don't have to do the long search, the frantic chase, the painful quest. You're already right where you need to be. ~ Steve Hagen,
970:In North America and Europe, there is no lack of odious and incompetent leaders; but there is a sense of creative friction and of evolution, of a political marketplace in which ideas and individuals less popular and effective yield, over time, to those that prove themselves fitter for purpose, and where politics—even if it has its wrong turns and dead ends—is at least in constant motion. In Japan, this is not the case; even seventy years after the war, a genuinely competitive multiparty system has still not established itself. ~ Richard Lloyd Parry,
971:Not only does Japan have an economic need and the technological know-how for robots, but it also has a cultural predisposition. The ancient Shinto religion, practiced by 80 percent of Japanese, includes a belief in animism, which holds that both objects and human beings have spirits. As a result, Japanese culture tends to be more accepting of robot companions as actual companions than is Western culture, which views robots as soulless machines. In a culture where the inanimate can be considered to be just as alive as the animate, robots ~ Alec J Ross,
972:The Daily Telegraph reported on April 9, 1937: 'Since M. Litvinoff ousted Chicherin, no Russian has ever held a high post in the Commissariat for Foreign Affairs.' It seems that the Daily Telegraph was unaware that Chicherin's mother was a Jewess. The Russian Molotov, who became Foreign Minister later, has a Jewish wife, and one of his two assistants is the Jew, Lozovsky. It was the last-named who renewed the treaty with Japan in 1942, by which the Kamchatka fisheries provided the Japanese with an essential part of their food supplies. ~ Arnold Leese,
973:I had been conscious a feeling of depression and so I voiced to [Secretary Of War Stimson] my grave misgivings, first on the basis of my belief that Japan was already defeated and that dropping the bomb was completely unnecessary, and secondly because I thought that our country should avoid shocking world opinion by the use of a weapon whose employment was, I thought, no longer mandatory as a measure to save American lives. It was my belief that Japan was, at this very moment, seeking a way to surrender with a minimum loss of 'face.' ~ Dwight D Eisenhower,
974:Norway, Iceland, Australia, Canada, Sweden, Switzerland, Belgium, Japan, the Netherlands, Denmark, and the United Kingdom are among the least religious societies on earth. According to the United Nations' Human Development Report (2005), they are also the healthiest, as indicated by life expectancy, adult literacy, per capita income, educational attainment, gender equality, homicide rate, and infant mortality. . . . Conversely, the fifty nations now ranked lowest in terms of the United Nations' human development index are unwaveringly religious. ~ Sam Harris,
975:For some reason I have become terribly serious since arriving here,” Sōseki wrote, in his “Letter from London,” a year after his arrival in England. “Looking and listening to everything around me, I think incessantly of the problem of ‘Japan’s future.’” Its future, then as now, involves trying to make a peace, or form a synthesis, between the ancient Chinese ideal of sitting still and watching the seasons pass, tending to social harmonies, and the new American way of pushing forward individually , convinced that tomorrow will be better than today. ~ Pico Iyer,
976:That’s when I proffered my words of wisdom, that waste is the highest virtue one can achieve in advanced capitalist society. The fact that Japan bought Phantom jets from America and wasted vast quantities of fuel on scrambles put an extra spin in the global economy, and that extra spin lifted capitalism to yet greater heights. If you put an end to all the waste, mass panic would ensue and the global economy would go haywire. Waste is the fuel of contradiction, and contradiction activates the economy, and an active economy creates more waste. ~ Haruki Murakami,
977:We have the heaviest concentration of lawyers on Earth -- one for every five-hundred Americans; three times as many as are in England, four times as many as are in West Germany, twenty-one times as many as there are in Japan. We have more litigation, but I am not sure that we have more justice. No resources of talent and training in our own society, even including the medical care, is more wastefully or unfairly distributed than legal skills. Ninety percent of our lawyers serve 10 percent of our people. We are over-lawyered and under-represented. ~ Jimmy Carter,
978:I attended a big human space flight conference in Beijing and I was going as myself. And really, there weren't any NASA astronauts there, I was the only so-called American Astronaut there. We had astronauts from most of the other countries, certainly from Russia, from France, from Japan, several other countries, but it was a little bit odd because here we are at an international gathering of a lot of astronauts and I'm talking about somewhere upwards of 30 or so astronauts, and I'm the only American. And I wasn't even there in an official capacity. ~ Leroy Chiao,
979:Absolutely delightful, at first for its unspoiled picture of late-nineteenth-century Japan as seen through the eyes of three remarkable but very different Americans, [the missionary William Elliot Griffis [1843-1928], the scientist Edward Sylvester Morse [1838-1925], and the writer Lafcadio Hearn], and then for the marvelous reconstruction of how Japan worked on their minds, radically changing their perceptions of the country and the whole relationship between East and West--between the barbarian and the civilized. The book is a tour de force. ~ Edwin O Reischauer,
980:But tomorrow I'll be a different person, never again the person I was. Not that anyone will notice after I'm back in Japan. On the outside nothing will be different. But something inside has burned up and vanished. Blood has been shed, and something inside me is gone. Head down, without a word, that something makes its exit. The door opens; the door shuts. The light goes out. This is the last day for the person I am right now. The very last twilight. When dawn comes, the person I am won't be here anymore. Someone else will occupy this body. ~ Haruki Murakami,
981:The evidence was powerful: the Allied powers—the United States, England, the Soviet Union—had not gone to war out of compassion for the victims of fascism. The United States and its allies did not make war on Japan when Japan was slaughtering the Chinese in Nanking, did not make war on Franco when he was destroying democracy in Spain, did not make war on Hitler when he was sending Jews and dissidents to concentration camps, did not even take steps during the war to save Jews from certain death. They went to war when their national power was threatened. ~ Howard Zinn,
982:Within two or three years of World War II's end, starvation had been basically eliminated in Japan, and yet the Japanese had continued slaving away as if their lives depend on it. Why? To create a more abundant life? If so, where was the abundance? Where were the luxurious living spaces? Eyesores dominated the scenery wherever you went, and people still crammed themselves into packed commuter trains each morning, submitting to conditions that would be fatal for any other mammal. Apparently what the Japanese wanted wasn't a better life, but more things. ~ Ry Murakami,
983:Well I started out on guitar, so it is still the mainstay of my music. But I have recently been working very hard on my piano, and it is coming along to the point where it is taking more of the spotlight. It has been my plan to be able to make music well into my old age, and sitting down seems like a good idea. Also, I don't have to carry the piano on the road. I haven't been playing the banjo much of late because of the difficulties of travelling with so much gear. But maybe I'll bring it to Japan. It adds a different color to the musical palette. ~ Livingston Taylor,
984:It is a disease to be obsessed by the thought of winning. It is also a disease to be obsessed by the thought of employing your swordsmanship. So it is to be obsessed by the thought of using everything you have learned, and to be obsessed by the thought of attacking. It is also a disease to be obsessed and stuck with the thought of ridding yourself of any of these diseases. A disease here is an obsessed mind that dwells on one thing. Because all these diseases are in your mind, you must get rid of them to put your mind in order.
TAKUAN, JAPAN, 1573–1645 ~ Robert Greene,
985:This giant fleet of American warships – a modern armada – churns across the ocean day and night for a journey of four thousand miles. It moves with the inevitability of a railroad schedule. It stops for nothing, it deviates for nothing. The United States, having been surprised at Pearl Harbor and then raked in battle after battle by the onrushing forces of imperial Japan, has finally stabilized and gathered its strength. Now the American giant is fully awake and cold-eyed. It is stalking an ocean, rounding the curve of the earth, to crush its tormentor. ~ James D Bradley,
986:Around a million protester hermits are living in Japan right now. They’re called hikikomori—“pulling inward”—and the majority are males, aged late teens and up, who have rejected Japan’s competitive, conformist, pressure-cooker culture. They have retreated into their childhood bedrooms and almost never emerge, in many cases for more than a decade. They pass the day reading or surfing the web. Their parents deliver meals to their doors, and psychologists offer them counseling online. The media has called them “the lost generation” and “the missing million. ~ Michael Finkel,
987:IT IS HARD to think of many democracies that were not born in some manner out of war, violence, or coercion—beginning with the first example of Cleisthenic Athens in 507 B.C., and including our own revolution in 1776. The best examples are those of the twentieth century, when many of the most successful present-day constitutional governments were epiphenomena of war, imposed by the victors or coalition partners, as we have seen in the cases of Germany, Japan, Italy, South Korea, and more recently Grenada, Liberia, Panama, Serbia—and Afghanistan and Iraq. ~ Victor Davis Hanson,
988:Only one further prize remained on the entire North Pacific coast, the peninsula of Korea. Although Japan clearly regarded Korea as essential to her security, a group of Russian adventurers resolved to steal it. Their plan was to establish a private company, the Yalu Timber Company, and begin moving Russian soldiers into Korea disguised as workmen. If they ran into trouble, the Russian government could always disclaim responsibility. If they succeeded, the empire would acquire a new province and they themselves would have vast economic concessions within it. ~ Robert K Massie,
989:From the anarchists of tsarist Russia to the IRA of 1916, from the Irgun and the Stern Gang to the EOKA in Cyprus, from the Baader-Meinhof group in Germany, the CCC in Belgium, the Action Directe in France, the Red Brigades in Italy, the Red Army Faction again in Germany, the Rengo Sekigun in Japan, through to the Shining Path in Peru to the modern IRA in Ulster or the ETA in Spain, terrorism came from the minds of the comfortably raised, well-educated, middle-class theorists with a truly staggering personal vanity and a developed taste for self-indulgence. ~ Frederick Forsyth,
990:He was a polite, thoughtful boy, who could spend hours in one spot, staring at the purple mountains against the clear blue sky, lost in his own thoughts and emotions. It was said of him that he had a monk’s vocation, and that in Japan he would have been a novice in a Zen monastery. Although the Oomoto faith discouraged proselytizing, Takao surreptitiously preached his religion to Heideko and his children, but Ichimei was the only one who practiced it with fervor, because it fit in with his character and with the concept of life that he had had since childhood. ~ Isabel Allende,
991:There was Asuka, birthplace of Yamato Japan, with its long-vacant burial mounds, surfaces carved with supernatural images of beasts and semi-humans, their makers and their meaning lost in the timeless swaying of the rice paddies around them; Koya-san, the holy mountain, reputedly the resting place of Kobo Daishi, Japan’s great saint, who is said to linger near the mountain’s vast necropolis not dead but meditating, his vigil marked by the mantras of monks that drone among the nearby markers of the dead as ancient and eternal as summer insects in primordial groves; ~ Barry Eisler,
992:And this is how I come face to face with my selfishness, because I don't know if I can enjoy this goldfish without knowing that he loves me, or if not loves me, then at least depends on me, i.e., swims up to my fingers greedily when I fill them with salty-smelling rainbow-colored flakes, and wiggle them over his head.

And this is disturbing to realize, that I have such difficulty enjoying anything that doesn't know I exist. Especially when I stop and think how big the world is, the world that is not even Japan or India, the world that is the room next door. ~ Amy Fusselman,
993:At the time of this writing, our knowledge of East Asian population history is relatively limited compared to that of West Eurasia because less than 5 percent of published ancient DNA data comes from East Asia. The difference reflects the fact that ancient DNA technology was invented in Europe, and it is nearly impossible for researchers to export samples from China and Japan because of government restrictions or a preference that studies be led by local scientists. This has meant that these regions have missed out on the first few years of the ancient DNA revolution. ~ David Reich,
994:Listen - God only exists in people's minds. Especially in Japan, God's always been kind of a flexible concept. Look at what happened after the war. Douglas MacArthur ordered the divine emperor to quit being God, and he did, making a speech saying he was just an ordinary person. So after 1946 he wasn't God anymore. That's what Japanese gods are like--they can be tweaked and adjusted. Some American comping on a cheap pipe gives the order and presto change-o--God's no longer God. A very postmodern kind of thing. If you think God's there, He is. If you don't, He isn't. ~ Haruki Murakami,
995:The use of [the atomic bombs] at Hiroshima and Nagasaki was of no material assistance in our war against Japan. The Japanese were already defeated and ready to surrender because of the effective sea blockade and the successful bombing with conventional weapons... The lethal possibilities of atomic warfare in the future are frightening. My own feeling was that in being the first to use it, we had adopted an ethical standard common to the barbarians of the Dark Ages. I was not taught to make war in that fashion, and wars cannot be won by destroying women and children. ~ William D Leahy,
996:When you give a present, you are giving part of your spirit to the other person. That’s why presents in Japan are so very important, even if they’re small presents of no real value. This belief also has significance when you buy something secondhand. The Japanese are reluctant to purchase things that have belonged to someone else, maybe because the previous owner’s spirit still lingers inside them. One of the advantages of this belief is that thefts in Japan are almost nonexistent: stealing something from someone would be like stealing part of their spirit. ~ Hector Garcia Puigcerver,
997:To understand this, we need to make a distinction between what is good for the individual and what is good for the society as a whole, between the psychology of personal autonomy and the ecology of personal autonomy. In a study focused on twenty developed Western nations and Japan, Richard Eckersley notes that the factors that seem best correlated with national differences in youth suicide rates involve cultural attitudes toward personal freedom and control. Those nations whose citizens value personal freedom and control the most tend to have the highest suicide rates. ~ Barry Schwartz,
998:Revolutionary war is an antitoxin that not only eliminates the enemy's poison but also purges us of our own filth. Every just, revolutionary war is endowed with tremendous power and can transform many things or clear the way for their transformation. The Sino-Japanese war will transform both China and Japan; provided China perseveres in the War of Resistance and in the united front, the old Japan will surely be transformed into a new Japan and the old China into a new China, and people and everything else in both China and Japan will be transformed during and after the war. ~ Mao Zedong,
999:Up until the rise of electronic music, if you were a musician in Portugal or Germany or Italy or Japan, and you didn't sing in English, you really were limited: You could be successful in the country where people understood your language. The world of electronic music is completely international. You have DJs from Finland making huge records for people in New Zealand, DJs in South Korea making huge records for people in France. By the fact that it doesn't cost anything to make, and that it transcends language, nation it accidentally accomplishes a lot of really remarkable things. ~ Moby,
1000:We have great cities to visit: New York and Washington, Paris and London; and further east, and older than any of these, the legendary city of Samarkand, whose crumbling palaces and mosques still welcome travelers on the Silk road. Weary of cities? Then we’ll take to the wilds. To the islands of Hawaii and the mountains of Japan, to forests where Civil War dead still lie, and stretches of sea no mariner ever crossed. They all have their poetry: the glittering cities and the ruined, the watery wastes and the dusty; I want to show you them all. I want to show you everything. ~ Clive Barker,
1001:African economists have argued that corruption—not Western colonialism, not lack of Western aid—is why Africa hasn’t escaped poverty. These economists have begged Western countries to stop giving monetary aid to corrupt African countries because nearly all the money goes to corrupt government officials and thereby further increases their corrupt power. Meanwhile, in Europe, North America, Japan, Singapore, and a handful of other countries, corruption is far more likely to be prosecuted and therefore far less prevalent. That is a major reason for their continuing prosperity. ~ Dennis Prager,
1002:I remember my very first encounter with Japan. At that time, I was Deputy Mayor of St Petersburg. Out of nowhere, Japan's Consul General in St Petersburg came to my office and said Japan's Ministry of Foreign Affairs wanted to invite me to Japan. I was very surprised because I had nothing to do with Japan except being a judoka. This was an opportunity to visit Tokyo and a couple of other cities. And, you know, a capital is a capital everywhere: there is the official script and certain protocol. It is always easier to talk in the provinces, the conversation is more natural. ~ Vladimir Putin,
1003:A key-in-lock noise jarred him. He walked into the living room. Mariko had 11:00 a.m. booze breath. He said, “Hello, Mother.” She spoke slurred Japanese back. He bowed and tried to take her hand. She pulled away and flashed a magazine. A “picture bride” rag. Choose a photograph and send for a young woman. She’ll be shipped from Japan. Include the five-hundred-dollar steamship fare. All brides guaranteed to be fertile and subservient. “I’ve told you, Mother. I’m not going to marry a fifteen-year-old girl out of a brothel.” “You too old to be bachelor. Neighbors get suspicious. ~ James Ellroy,
1004:I think in Japan I think there is a lot of style and a lot of subcultures, but it will be interesting to see how much of them... how much of the people wearing those clothes are really expressing something about who they are or who they want to be and it will be very interesting to see, especially once you get there, once you get to a certain city like in Stockholm you really get to know the people a little bit and what they're saying through their clothes. It's more... To me I think it's much more interesting than just the clothes they're wearing or the length of the skirt. ~ Scott Schuman,
1005:I know," Diane said, "but not having options doesn't mean you don't have choices." "Um...I don't get it." Diane crouched in front of me, smelling of sweat and punch and appetizers from downstairs. "You can come to Japan filled with hope and confidence that you'll make it work. Or you can be dragged because your life's in tatters and none of us can fix it the way you want. And who knows, maybe this will all sort itself out and you'll have choices you didn't even realize you had. You still have choices because you can decide how you face this. You can choose your next move, Katie. ~ Amanda Sun,
1006:You know what he was telling me just the other day?” “What?” “Korea, right, you’d think it was tea, tea, tea. Like China and Japan. But the last emperor of Korea, his name was Sunjong, the nineteen twenties, he loved the West and always had coffee at the palace. He and his father would sit around drinking coffee and talking about world affairs. Word got around and the citizens began to drink coffee. They liked to do what their emperor does. There’re more coffee drinkers in Korea than any other Asian country. They even have coffee shop hookers. Dabang girls, they’re called.” He ~ Jeffery Deaver,
1007:In contrast to what many people in Britain and the United States believe, the true figures on growth (as best one can judge from official national accounts data) show that Britain and the United States have not grown any more rapidly since 1980 than Germany, France, Japan, Denmark, or Sweden. In other words, the reduction of top marginal income tax rates and the rise of top incomes do not seem to have stimulated productivity (contrary to the predictions of supply-side theory) or at any rate did not stimulate productivity enough to be statistically detectable at the macro level. ~ Thomas Piketty,
1008:It’s ironic that the Tea Party populists, most of whom believe that they are furthering the American ideal of “rugged individualism,” are supporting mega-corporate-friendly policies like Reaganomics and Clintonomics and are making it very difficult for individuals to be anything other than drones in a giant corporate-run economic machine. And, on the flipside, those countries that call themselves “democratic socialist” in their organization—Finland, Germany, Japan, the Netherlands, Sweden—actually provide a deep and fertile soil into which entrepreneurs may plant new businesses. ~ Thom Hartmann,
1009:The Japanese defeat in World War II left 2.4 million Koreans stranded in Japan. They belonged to neither the winning nor the losing side, and they had no place to go. Once freed, they were simply thrown onto the streets. Desperate and impoverished, with no way to make a living, they attacked the trucks containing food intended for members of the imperial Japanese armed forces and sold the booty on the black market. Even those who’d never been violent before had little choice but to turn into outlaws. In a strange sort of way, all this illegality actually set these people free. ~ Masaji Ishikawa,
1010:North Korea will never give up its arsenal. It's all that is keeping us alive. Look at Saddam Hussein - and we never forget that North Korea was named as part of the "axis of evil" a year before the United States invaded Iraq. Do you think we would be stupid enough to believe American promises after all this? We are a nuclear power. That is not negotiable. We are willing to talk about limits freezes - but we would need to be given something in return security, in the form of diplomatic recognition by Washington and guarantees of nonaggression from China, Japan and the United States. ~ Kim Jong un,
1011:When I lived in New York, there wasn't as much TV or film around. I got asked to do a couple of indie films, just based on me being from The Smashing Pumpkins and A Perfect Circle. I did a couple of indie movies from Japan and one from Canada, and I thought it was an exciting, fun thing to do. I had a great time doing it, it was just that, in New York, there really wasn't as much. My studio in New York closed, so I moved out to L.A. and just started looking into composing as another thing to do, as a musician. I like it a lot. It's fun and it's a different way of thinking about music. ~ James Iha,
1012:Furthermore, if we look at the historical record, it does not appear that capital mobility has been the primary factor promoting convergence of rich and poor nations. None of the Asian countries that have moved closer to the developed countries of the West in recent years has benefited from large foreign investments, whether it be Japan, South Korea, or Taiwan and more recently China. In essence, all of these countries themselves financed the necessary investments in physical capital and, even more, in human capital, which the latest research holds to be the key to long-term growth. ~ Thomas Piketty,
1013:The musician Bono, who later became a friend of Jobs, often discussed with him why those immersed in the rock-drugs-rebel counterculture of the Bay Area ended up helping to create the personal computer industry. “The people who invented the twenty-first century were pot-smoking, sandal-wearing hippies from the West Coast like Steve, because they saw differently,” he said. “The hierarchical systems of the East Coast, England, Germany, and Japan do not encourage this different thinking. The sixties produced an anarchic mind-set that is great for imagining a world not yet in existence. ~ Walter Isaacson,
1014:In fact the United States has had no exit strategy since 1945, expect in places where we were kicked out (Vietnam) or asked to leave (the Philippines): American troops still occupy Japan, Korea, and Germany, in the seventh decade after the end of World War II. Policymakers – almost always civilians with little or no military experience (Acheson is the archetype) – get Americans into wars but cannot get them out, and soon the Pentagon takes over, establishes bases, and the entire enterprise becomes a perpetual-motion machine fuelled by a defence budget that dwarfs all others in the world. ~ Bruce Cumings,
1015:During the period of the Japanese Empire, thousands upon thousands of Koreans had been brought to Japan against their will to serve as slave laborers and, later, cannon fodder. Now, the government was afraid that these Koreans and their families, discriminated against and poverty-stricken in the postwar years, might become a source of social unrest. Sending them back to Korea was a solution to a problem. Nothing more. From the North Korean government’s point of view, their country desperately needed rebuilding after the Korean War. What could be more convenient than an influx of workers? ~ Masaji Ishikawa,
1016:Note, however, the sharp correction in the Italian real estate market in 1994–1995 and the bursting of the Internet bubble in 2000–2001, which caused a particularly sharp drop in the capital/income ratio in the United States and Britain (though not as sharp as the drop in Japan ten years earlier). Note, too, that the subsequent US real estate and stock market boom continued until 2007, followed by a deep drop in the recession of 2008–2009. In two years, US private fortunes shrank from five to four years of national income, a drop of roughly the same size as the Japanese correction of 1991 ~ Thomas Piketty,
1017:The news today about 'Atomic bombs' is so horrifying one is stunned. The utter folly of these lunatic physicists to consent to do such work for war-purposes: calmly plotting the destruction of the world! Such explosives in men's hands, while their moral and intellectual status is declining, is about as useful as giving out firearms to all inmates of a gaol and then saying that you hope 'this will ensure peace'. But one good thing may arise out of it, I suppose, if the write-ups are not overheated: Japan ought to cave in. Well we're in God's hands. But He does not look kindly on Babel-builders. ~ J R R Tolkien,
1018:Tea has nothing to do with being hungry," said Nimrod. "For Englishmen, it is like a canonical hour. And almost as much of an important ritual as the tea ceremony in Japan. Except for one thing. With tea, in Japan, recognition is given that every human encounter is a singular occasion which can, and will, never recur again exactly. Thus every aspect of tea must be savored for what it gives the participants. But in England, the significance occurs in the fact that teas is always the same, and will always recur again and again, exactly . For how is the endurance of a great civilization to be measured? ~ P B Kerr,
1019:The Oxford Classical Dictionary firmly states: “No word in either Greek or Latin corresponds to the English ‘religion’ or ‘religious.’ ”6 The idea of religion as an essentially personal and systematic pursuit was entirely absent from classical Greece, Japan, Egypt, Mesopotamia, Iran, China, and India.7 Nor does the Hebrew Bible have any abstract concept of religion; and the Talmudic rabbis would have found it impossible to express what they meant by faith in a single word or even in a formula, since the Talmud was expressly designed to bring the whole of human life into the ambit of the sacred.8 ~ Karen Armstrong,
1020:Although nobody agrees with me, I am of the opinion that the only sound countries in the world are Germany, Italy, and Japan, simply because they are all working and working hard,” he wrote in a letter to a friend. Koch added, “The laboring people in those countries are proportionately much better off than they are any place else in the world. When you contrast the state of mind of Germany today with what it was in 1925 you begin to think that perhaps this course of idleness, feeding at the public trough, dependence on government, etc., with which we are afflicted is not permanent and can be overcome. ~ Jane Mayer,
1021:Hiro's father, who was stationed in Japan for many years, was obsessed with cameras. He kept bringing them back from his stints in the Far East, encased in many protective layers, so that when he took them out to show Hiro, it was like watching an exquisite striptease as they emerged from all that black leather and nylon, zippers and straps. And once the lens was finally exposed, pure geometric equation made real, so powerful and vulnerable at once, Hiro could only think it was like nuzzling through skirts and lingerie and outer labia and inner labia ... It made him feel naked and weak and brave. ~ Neal Stephenson,
1022:Listen--God only exists in people's minds. Especially in Japan, God's always been kind of a flexible concept. Look at what happened after the war. Douglas MacArthur ordered the divine emperor to quit being God, and he did, making a speech saying he was just an ordinary person. So after 1946 he wasn't God anymore. That's what Japanese gods are like--they can be tweaked and adjusted. Some American comping on a cheap pipe gives the order and presto change-o--God's no longer God. A very postmodern kind of thing. If you think God's there, He is. If you don't, He isn't. ~ Haruki Murakamipages 286-287 ~ Haruki Murakami,
1023:Japan and Hong Kong are steadily whittling away at the last of the elephants, turning their tusks (so much more elegant left on the elephant) into artistic carvings. In much the same way, the beautiful furs from leopard, jaguar, Snow leopard, Clouded leopard and so on, are used to clad the inelegant bodies of thoughtless and, for the most part, ugly women. I wonder how many would buy these furs if they knew that on their bodies they wore the skin of an animal that, when captured, was killed by the medieval and agonizing method of having a red-hot rod inserted up its rectum so as not to mark the skin. ~ Gerald Durrell,
1024:In geological terms, Japan is in an appalling situation, on top of not one, but two so-called triple junctions—points at which three of the Earth’s tectonic plates collide and grate against one another. Fire, wind, flood, landslide, earthquake, and tsunami: it is a country of intense, elemental violence. Harsh natural environments often breed qualities that take on the status of national characteristics—the dark fatalism of Russians, the pioneer toughness of frontier Americans. Japanese identify in themselves the virtue of nintai or gaman, variously rendered as endurance, patience, or perseverance ~ Richard Lloyd Parry,
1025:You thought it could wait, it was so alive you thought it could wait, that it took no effort because you could laugh, talk, go inside, find pure cream waiting for you. You turned into a dumb motherfucker and switched track, agreed to go work in Japan for six months, backed away as if every day this came your way, every day you could touch, play, connect, make dumb jokes, absurd gestures, feel the fuse between us, what are you calling me now for? I saw it way back, I saw it, I wanted it, waited around for you to see it, what are you calling me now for when i was right in the palm of your hand, damn it? ~ Kathleen Collins,
1026:Not only does Japan have an economic need and the technological know-how for robots, but it also has a cultural predisposition. The ancient Shinto religion, practiced by 80 percent of Japanese, includes a belief in animism, which holds that both objects and human beings have spirits. As a result, Japanese culture tends to be more accepting of robot companions as actual companions than is Western culture, which views robots as soulless machines. In a culture where the inanimate can be considered to be just as alive as the animate, robots can be seen as members of society rather than as mere tools or as threats. ~ Alec J Ross,
1027:La·ver Rod (1938- ), Australian tennis player; full name Rodney George Laver. In 1962, he won the four major singles championships (British, American, French, and Australian) in one year, called the "Grand Slam,” a feat he repeated in 1969. la·ver 1 (also purple laver) n. an edible seaweed with thin sheetlike fronds of a reddish-purple and green color that becomes black when dry. Laver typically grows on exposed shores, but in Japan it is cultivated in estuaries.  Porphyra umbilicaulis, division Rhodophyta. late Old English (as the name of a water plant mentioned by Pliny), from Latin. The current sense dates from ~ Erin McKean,
1028:In no country does the average income give the right picture of how people live but in a country with higher inequality it is likely to be particularly misleading. Given that the US has by far the most unequal distribution of income among the rich countries, we can safely guess that the US per capita income overstates the actual living standards of more of its citizens than in other countries....The much higher crime rate than in Europe or Japan -- in per capita terms, the US has eight times more people in prison than Europe and twelve times more than Japan -- shows that there is a far bigger underclass in the US. ~ Ha Joon Chang,
1029:The most powerful reason given for the bombings of Hiroshima and Nagasaki was that they saved the lives of those who would have died in an invasion of Japan. But the official report of the Strategic Bombing Survey, which interrogated seven hundred Japanese officials right after the war, concluded that the Japanese were on the verge of surrender and would “certainly” have ended the war by December of 1945 even if the bombs had not been dropped on Hiroshima and Nagasaki, and even without an invasion of Japan. Furthermore, the United States, having broken the Japanese code, knew the Japanese were on the verge of surrender. ~ Howard Zinn,
1030:The United Nations research states that men with the longest life expectancy are from Japan, followed by Switzerland. I am rather surprised at this result as since time immemorial we have been doing the Karva Chauth fast to make sure our men have long lives, and the results should have definitely shown by now. I scan the list, confident that in this chart of life expectancy, the Indian man must definitely be in the top 5. Nope! There are 146 countries above us where the men have longer lifespans, and the biggest blow is that even with four wives who don’t fast for them, the Arab men outlive our good old Indian dudes. ~ Twinkle Khanna,
1031:It wasn't that he was a Confederate. Everyone in Gatlin County was related to the wrong side in the War Between the States. We were used to that by now. It was like being born in Germany after World War II, being from Japan after Pearl Harbor, or America after Hiroshima. History was a bitch sometimes. You couldn't change where you were from. But still, you didn't have to stay there. You didn't have to stay stuck in the past, like the ladies in DAR, or the Gatlin Historical Society, or the Sisters. And you didn't have to accept that things had to be the way they were, like Lena. Ethan Carter Wate hadn't, and I couldn't, either. ~ Kami Garcia,
1032:In 1938 the biological warfare establishment Unit 731 had been set up outside Harbin in Manchukuo, under the auspices of the Kwantung Army. This huge complex, presided over by General Ishii Shir, eventually employed a core staff of 3,000 scientists and doctors from universities and medical schools in Japan, and a total of 20,000 personnel in the subsidiary establishments. They prepared weapons to spread black plague, typhoid, anthrax and cholera, and tested them on more than 3,000 Chinese prisoners. They also carried out anthrax, mustard-gas and frostbite experiments on their victims, whom they referred to as maruta or ‘logs’. ~ Antony Beevor,
1033:In the last six months,” he went on, “there have been two deaths, apparently by suicide. The victims were both high-level banking executives in soon-to-be merged institutions. Each seems to have leaped to his death from the roof of a building.” I shrugged. “From what I’ve been reading about the condition of the banks’ balance sheets, I’m surprised only two have jumped. I would have expected more like fifty.” “Perhaps twenty years ago, or even ten, that would have been the case. But atonement by suicide now exists in Japan more as an ideal than as a practice.” He took a sip of his tea. “An American-style apology is now preferred. ~ Barry Eisler,
1034:Miss Appleby, her library books, and her story-telling sessions were very popular with all the children in Heavenly Valley. To Nancy and Plum they were a magic carpet that whisked them out of the dreariness and drudgery of their lives at Mrs. Monday's and transported them to palaces in India, canals in Holland, pioneer stockades during the Indian wars, cattle ranches in the West, mountains in Switzerland, pagodas in China, igloos in Alaska, jungles in Africa, castles in England, slums in London, gardens in Japan, or most important of all, into happy homes where there were mothers and fathers and no Mrs. Mondays or Marybelles. ~ Betty MacDonald,
1035:But the deepest problem was the intervention, the lack of faith in the marketplace. Government management of the late 1920s and 1930s hurt the economy. Both Hoover and Roosevelt misstepped in a number of ways. Hoover ordered wages up when they wanted to go down. He allowed a disastrous tariff, Smoot-Hawley, to become law when he should have had the sense to block it. He raised taxes when neither citizens individually nor the economy as a whole could afford the change. After 1932, New Zealand, Japan, Greece, Romania, Chile, Denmark, Finland, and Sweden began seeing industrial production levels rise again—but not the United States. ~ Amity Shlaes,
1036:The Japanese government actively promoted the repatriation, supposedly on humanitarian grounds. But in my opinion, what they were actually pursuing was opportunism of the most vile and cynical kind. Look at the facts. During the period of the Japanese Empire, thousands upon thousands of Koreans had been brought to Japan against their will to serve as slave laborers and, later, cannon fodder. Now, the government was afraid that these Koreans and their families, discriminated against and poverty-stricken in the postwar years, might become a source of social unrest. Sending them back to Korea was a solution to a problem. Nothing more. ~ Masaji Ishikawa,
1037:Ideally, Disney hoped to staff the World Showcase pavilions at EPCOT Center using an international version of the College Program. They thought that having guests walk into an elaborate recreation of Japan only to be greeted by a blonde-haired teen with a Southern accent would spoil the entire show. Plus, the program could help promote the rationale behind the cultural exchange of World Showcase—foreign nationals could bring a little bit of their home countries to the U.S., and then return to their homeland with a little bit of the U.S. Planners envisioned the program as the “greatest U.N. ever created,” which would promote world peace. ~ David Koenig,
1038:When I was traveling the world on my quest, I asked the health ministry of each country how many citizens had declared bankruptcy in the past year because of medical bills. Generally, the officials responded to this question with a look of astonishment, as if I had asked how many flying saucers from Mars landed in the ministry’s parking lot last week. How many people go bankrupt because of medical bills? In Britain, zero. In France, zero. In Japan, Germany, the Netherlands, Canada, Switzerland: zero. In the United States, according to a joint study by Harvard Law School and Harvard Medical School, the annual figure is around 700,000.3 QUALITY ~ T R Reid,
1039:BOTSWANA, CHINA, and the U.S. South, just like the Glorious Revolution in England, the French Revolution, and the Meiji Restoration in Japan, are vivid illustrations that history is not destiny. Despite the vicious circle, extractive institutions can be replaced by inclusive ones. But it is neither automatic nor easy. A confluence of factors, in particular a critical juncture coupled with a broad coalition of those pushing for reform or other propitious existing institutions, is often necessary for a nation to make strides toward more inclusive institutions. In addition some luck is key, because history always unfolds in a contingent way. ~ Daron Acemo lu,
1040:I, however, had not been too late. It has been my great good fortune to see India when that once fabulously beautiful land was as lovely, and to a great extent as peaceful and unspoiled, as Eden before the Fall. To live for two years in Peking in an old Chinese house, once the property of a Manch Prince, at a time when the citizens of that country still wore their national costumes instead of dressing up - or down! - in dull Russian-style "uniforms. To have visited Japan before war, the Bomb and the American occupation altered it beyond recognition, when the sight of a Japanese woman in European dress was unusual enough to make you turn and stare... ~ M M Kaye,
1041:The French delegates now wore a cynical smile as they argued before the commissions; they had their assurance that their armies were going to hold the Rhineland and the Sarre, and that a series of buffer states were to be set up between Germany and Russia, all owing their existence to France, all financed with the savings of the French peasants, and munitioned by Zaharoff, alias Schneider-Creusot. France and Britain were going to divide Persia and Mesopotamia and Syria and make a deal for the oil and the laying of pipelines. Italy was to take the Adriatic, Japan was to take Shantung—all such matters were being settled among sensible men. Lanny ~ Upton Sinclair,
1042:Lupe was upset that the Japanese honeymooners were wearing surgical masks over their mouths and noses; she imagined the young Japanese couples were dying of some dread disease—she thought they’d come to Of the Roses to beg Our Lady of Guadalupe to save them. “But aren’t they contagious?” Lupe asked. “How many people have they infected between here and Japan?” How much of Juan Diego’s translation and Edward Bonshaw’s explanation to Lupe was lost in the crowd noise? The proclivity of the Japanese to be “precautionary,” to wear surgical masks to protect themselves from bad air or disease—well, it was unclear if Lupe ever understood what that was about. ~ John Irving,
1043:This eternal lila is the eternal truth, and, therefore, its this eternal lila - the playful love-making of Radha and Krishna, which the Vaishnava poets desired to enjoy. If we analyse the Gitagovinda of Jayadeva we shall find not even a single statement which shows the poet's desire to have union with Krishna as Radha had,- he only sings praises the lila of Radha and Krishna and hankers after a chance just to have peep into the divine lila, and this peep into the divine lila is the highest spiritual gain which poets could think of. ~ Gautam Dasgupta (1976:125-26), quoted by Wimal Dissanayake, in Narratives of Agency: Self-making in China, India, and Japan, p. 132,
1044:The person who returns from living abroad isn't the same person who left originally... Your outlook changes. You don't take things for granted that you used to. For instance, I noticed in New York that when one cab cut off another, the driver who got cut off would always yell at the other driver... and I realized this was because Americans assume that the other person intended to do what he did, so they want to teach the person a lesson. But you know, in Japan, people almost never get upset in those situations. Japanese look at other people's mistakes more as something arbitrary, like the weather, I think, not so much as something to get angry about. ~ Barry Eisler,
1045:I’ve come to believe there are four types of ESL teachers in Asia. The first are young people looking to travel for a year or two and save a bit of money before returning home and starting the careers they would sink into for the rest of their lives. The second are those who end up marrying an Asian and living the rest of their lives as expatriates, maybe flying home every so often for a wedding or a funeral or Christmas with their ageing parents. The third are the more adventurous who are willing to give up the better salaries and standards of living in Japan and South Korea for a more laissez faire lifestyle in a tropical environment in Southeast Asia. ~ Jeremy Bates,
1046:Above a certain size and level of prosperity, regional cities in Japan look alike. To discover what makes each one different, one has to sample the food and the sake, and stay long enough to see the patterns of life under the surface. Otherwise it can be hard to tell them apart. Wealth tends to smooth out the differences in the way people live. Life becomes standardized.

Only in nature, in the mountains and valleys beyond the hand of man, are the real differences, the real uniqueness, preserved. There is something about the air in Hokkaido, a kind of richness that will never change. For better or worse, the only thing that really changes is people. ~ Miyuki Miyabe,
1047:while Koreans also are relatively group-oriented, they also have a strong individualistic streak like most Westerners. Koreans frequently joke that an individual Korean can beat an individual Japanese, but that a group of Koreans are certain to be beaten by a group of Japanese.”36 The rate of employee turnover, raiding of other companies’ skilled labor, and the like are all higher in Korea than in Japan.37 Anecdotally, there would seem to be a lower level of informal work-oriented socializing in Korea than in Japan, with employees heading home to their families at the end of the day rather than staying on to drink in the evenings with their workmates.38 ~ Francis Fukuyama,
1048:It was sometime after this realization that Shankman signed a book contract that gave him only two weeks to finish the entire manuscript. Meeting this deadline would require incredible concentration. To achieve this state, Shankman did something unconventional. He booked a round-trip business-class ticket to Tokyo. He wrote during the whole flight to Japan, drank an espresso in the business class lounge once he arrived in Japan, then turned around and flew back, once again writing the whole way—arriving back in the States only thirty hours after he first left with a completed manuscript now in hand. “The trip cost $4,000 and was worth every penny,” he explained. ~ Cal Newport,
1049:In 2008, there were about 800 million people in the world living on less than $1.00 a day. On average, each of these people is “short” about $0.28 a day; their average daily expenditure is $0.72 instead of the $1.00 it would take to lift them out of poverty.1 We could make up the shortfall with less than a quarter of a billion dollars a day; $0.28 times 800 million is $0.22 billion. If the United States were to try to do this on its own, each American man, woman, and child would have to pay $0.75 each day, or $1.00 a day each if children were exempted. We could cut this to $0.50 a person per day if the adults of Britain, France, Germany, and Japan joined in. Even ~ Angus Deaton,
1050:Almost every woman had a primary role in the “female-dominated” family structure; only a small percentage of men had a primary role in the “male-dominated” governmental and religious structures. Many mothers were, in a sense, the chair of the board of a small company—their family. Even in Japan, women are in charge of the family finances—a fact that was revealed to the average American only after the Japanese stock market crashed in 1992 and thousands of women lost billions of dollars that their husbands never knew they had invested.23 Conversely, most men were on their company’s assembly line—either its physical assembly line or its psychological assembly line. ~ Warren Farrell,
1051:Mist swirled and the Spartoi closed in on the defenseless Niten. Lightning fast, one lashed out at him, catching him a blow on the thigh, and he fell to the bridge with a grunt of pain. He lay flat on his back, looked up at the lizard-like creatures and realized that he was going to die. The immortal felt just the vaguest pang of regret: He had always wanted to die in his beloved Japan and he had made Aoife promise that if he fell in some foreign country or shadowrealm, she would bring his body back to Reigando in the southwest of his country. But Aoife was gone. He would never be able to fulfill his promise to rescue her. And he would never rest in his home soil. ~ Michael Scott,
1052:While many nations have a terrible record in modern times of dealing out great suffering face-to-face with their victims, Americans have made it a point to keep at a distance while inflicting some of the greatest horrors of the age: atomic bombs on the people of Japan; carpet-bombing Korea back to the stone age; engulfing the Vietnamese in napalm and pesticides; providing three decades of Latin Americans with the tools and methods of torture, then turning their eyes away, closing their ears to the screams, and denying everything … and now, dropping 177 million pounds of bombs on the people of Iraq in the most concentrated aerial onslaught in the history of the world. ~ William Blum,
1053:In order to progress, modern society should be treating ruined entrepreneurs in the same way we honor dead soldiers, perhaps not with as much honor, but using exactly the same logic (the entrepreneur is still alive, though perhaps morally broken and socially stigmatized, particularly if he lives in Japan). For there is no such thing as a failed soldier, dead or alive (unless he acted in a cowardly manner)—likewise, there is no such thing as a failed entrepreneur or failed scientific researcher, any more than there is a successful babbler, philosophaster, commentator, consultant, lobbyist, or business school professor who does not take personal risks. (Sorry.) ~ Nassim Nicholas Taleb,
1054:Time magazine tried to cover up the Founding Fathers’ crime of non-diversity by making them look less WASPy.7 A photo display of eleven descendants of the Founders included Yukiko Irwin, born and raised in Japan,8 and an African American probation officer, Elmer Roberts, allegedly descended from Thomas Jefferson’s nonexistent sexual relationship with slave Sally Hemings. Time wanted to make absolutely clear that the United States was not the product of a bunch of Protestant, Anglo-Saxon men, if that’s what you were thinking. Except, the problem is, it was. And the country remained overwhelmingly Anglo-Saxon and Protestant right up until Teddy Kennedy decided to change it. ~ Ann Coulter,
1055:Even so, there are three reasons to think that real change is under way. The first is that market pressure is adding to the political pressure. Institutional investors are increasingly benchmarking firms by their returns on equity; and no investor has more clout than the Government Pension Investment Fund, Japan’s enormous national fund, which made a big move into equities last year. Shareholder-advisory firms are doing their part, by recommending investors to ditch underperforming managers. At the moment firms are bumping up returns by buying back their shares; in time they will have to increase earnings, too. Some of Japan’s most prominent companies are also changing their stripes. ~ Anonymous,
1056:When you’ve finished tidying your books, step back and take a good look at your bookshelves. What kinds of words leap out at you from the titles on their spines? If you have been telling everyone you’d like to get married sometime this year, but you have a lot of titles with words like “XXX for Singles,” or if you want to live a joyful life but own a lot of novels with tragic titles, watch out. The energy of book titles and the words inside them are very powerful. In Japan, we say that “words make our reality.” The words we see and with which we come into contact tend to bring about events of the same nature. In that sense, you will become the person who matches the books you have kept. ~ Marie Kond,
1057:In the Judeo-Christian view--and thus, the dominant Western view--to die by suicide is a sinful, selfish act. This perception has been slow to fade, though the science is clear that suicide has root causes in diagnosable mental disorders and substance abuse. ("Sin" does not qualify for the DSM-5.)

The cultural meaning of suicide in Japan is different. It's viewed as a selfless, even honorable act...

Outsiders say that the Japanese romanticize suicide, and that Japan has a "suicide culture." But the reality is more complicated. The Japanese view of self-inflicted death as altruistic is more about wanting not to be a burden, rather than fascination with mortality itself. ~ Caitlin Doughty,
1058:WHY WAS THE spread of crops from the Fertile Crescent so rapid? The answer depends partly on that east–west axis of Eurasia with which I opened this chapter. Localities distributed east and west of each other at the same latitude share exactly the same day length and its seasonal variations. To a lesser degree, they also tend to share similar diseases, regimes of temperature and rainfall, and habitats or biomes (types of vegetation). For example, Portugal, northern Iran, and Japan, all located at about the same latitude but lying successively 4,000 miles east or west of each other, are more similar to each other in climate than each is to a location lying even a mere 1,000 miles due south. ~ Jared Diamond,
1059:On Seeing The Diabutsu--At Kamakura, Japan
Long have I searched, Cathedral shrine, and hall,
To find a symbol, from the hand of art,
That gave the full expression (not a part)
Of that ecstatic peace which follows all
Life's pain and passion. Strange it should befall
This outer emblem of the inner heart
Was waiting far beyond the great world's martImmortal answer, to the mortal call.
Unknown the artist, vaguely known his creed:
But the bronze wonder of his work sufficed
To lift me to the heights his faith had trod.
For one rich moment, opulent indeed,
I walked with Krishna, Buddha, and the Christ,
And felt the full serenity of God.
~ Ella Wheeler Wilcox,
1060:Everywhere I traveled I saw this death space in action, and I felt what it means to be held. At Ruriden columbarium in Japan, I was held by a sphere of Buddhas glowing soft blue and purple. At the cemetery in Mexico, I was held by a single wrought-iron fence in the light of tens of thousands of flickering amber candles. At the open-air pyre in Colorado, I was held within the elegant bamboo walls, which kept mourners safe as the flames shot high. There was magic to each of these places. There was grief, unimaginable grief. But in that grief there was no shame. These were places to meet despair face to face and say, 'I see you waiting there. And I feel you, strongly. But you do not demean me. ~ Caitlin Doughty,
1061:It had been good with Naomi, that was the thing. Warm and sweet and emotionally uncomplicated. It wasn’t what I had with Midori, or almost had, but I was never going to have that again and preferred to spend as little time as possible flagellating myself over it. Going to her would be selfish, I knew, because in Tokyo our involvement had almost gotten her killed, and, despite the change of venue and all my new precautions, it was far from impossible something like that could happen again. But I found myself thinking of her all the time, wondering if somehow it could work. Japan was far away. I was Yamada now, wasn’t I? And Naomi was whoever she was in Brazil. We could start over, start afresh. ~ Barry Eisler,
1062:let us start by picturing the Japan archipelago lying in the sea by the Chinese mainland. If its proximity allowed it to become part of the Sinosphere and acquire a written culture, its distance benefited the development of indigenous writing. The Dover Strait, separating England and France, is only 34 kilometers (21 miles) wide. A fine swimmer can swim across it. In contrast, the shortest distance between Japan and the Korean Peninsula is five or six times greater, and between Japan and the Chinese mainland, twenty-five times greater. The current, moreover, is deadly. . . . Japan's distance from China gave it political and cultural freedom and made possible the flowering of its own writing. ~ Minae Mizumura,
1063:Researchers, for instance, have measured the amount of naturally occurring lithium in tap water in twenty-seven counties in Texas and found a negative association between lithium levels in the water and suicide rates, meaning the higher the level of lithium in the water, the lower the suicide rate. Similar studies have been carried out elsewhere, such as in Japan, where researchers studied the tap water of eighteen municipalities of the Ōita Prefecture and noted that even very low levels of lithium in the water supply may be protective against suicide, and, by extension, against depression as well. Until 1948, the popular soft drink 7Up contained lithium citrate, a little boost contained in a can. ~ Lauren Slater,
1064:In Japan’s militaristic society, all citizens, from earliest childhood, were relentlessly indoctrinated with the lesson that to be captured in war was intolerably shameful. The 1941 Japanese Military Field Code made clear what was expected of those facing capture: “Have regard for your family first. Rather than live and bear the shame of imprisonment, the soldier must die and avoid leaving a dishonorable name.” As a result, in many hopeless battles, virtually every Japanese soldier fought to the death. For every Allied soldier killed, four were captured; for every 120 Japanese soldiers killed, one was captured. In some losing battles, Japanese soldiers committed suicide en masse to avoid capture. ~ Laura Hillenbrand,
1065:Weber’s thesis is now more than a century old and nearly all of the introductory sociology textbooks (but not mine) take it to be a settled fact that the rise of industrial capitalism took place initially in predominantly Protestant countries and that within nations having both Protestants and Catholics, the Protestants dominated the capitalist economy. Moreover, a number of sociologists have attempted to account for the modernization of various non-Western societies by ‘finding’ an equivalent of the Protestant Ethic in their local religions12 – Robert Bellah claimed that such an ethic existed in Japan’s forms of Buddhism, Confucianism and Shinto during the Tokugawa era.13 Nevertheless, it’s all a myth! ~ Rodney Stark,
1066:The emperor has no clothes, and sooner or later everyone is going to see what’s staring them right in the face. When that happens, perhaps, there will be a major shift; a mass exodus away from the complexity and futility of all spiritual teachings. An exodus not outward toward Japan or India or Tibet, but inward, toward the self; toward self-reliance, toward self-determination, toward a common sense approach to figuring out just what the hell’s going on around here. A wiping of the slate. A fresh start. Sincere, intelligent people dispensing with the past and beginning anew. Beginning by asking themselves, “Okay, where are we? What do we know for sure? What do we know that’s true?” A spiritual revolution. ~ Jed McKenna,
1067:None of the Asian countries that have moved closer to the developed countries of the West in recent years has benefited from large foreign investments, whether it be Japan, South Korea, or Taiwan and more recently China. In essence, all of these countries themselves financed the necessary investments in physical capital and, even more, in human capital, which the latest research holds to be the key to long-term growth.35 Conversely, countries owned by other countries, whether in the colonial period or in Africa today, have been less successful, most notably because they have tended to specialize in areas without much prospect of future development and because they have been subject to chronic political instability. ~ Thomas Piketty,
1068:The Trans-Pacific Partnership is an international agreement being worked out among 12 countries: Australia, Brunei, Canada, Chile, Japan, Malaysia, Mexico, New Zealand, Peru, Singapore, the United States, and Vietnam. Part of the treaty falls under the traditional heading of “free trade,’’ including efforts to reduce tariffs and end government subsidies. But there are other parts that would increase government regulation, especially when it comes to intellectual property. The United States, in particular, has been pressing for heightened protection of trademarks, patents, and copyrights. The deal would also establish a kind of court system where companies could sue other countries for violating terms. The arguments for TPP ~ Anonymous,
1069:Another interview, some more personal philosophy shared with the people of Japan:
“You are in favour with women,” he is told. “Do you have any secret to be sexy?”
“Yeah”, he answers. “Get famous and rich. Yeah, If you’re famous and rich, you become better-looking instantly. In fact, I’m quite an average guy but it’s what people think I’ve got that makes me sexy, it’s not what I actually have.”

<…>

“It’s 50 percent of what you’ve got and 50 percent of what people think you’ve got that makes you sexy… Yeah, I’m rich. That makes me sexy. Sexy’s in the eye of the beholder. I don’t fancy me much. They’ve got the perception that I’m a bit of a wild one, and I think people like to think they can tame you. ~ Chris Heath,
1070:It may be said that the Master was plagued in his last match by modern rationalism, to which fussy rules were everything, from which all the grace and elegance of Go as art had disappeared, which quite dispensed with respect for elders and attached no importance to mutual respect as human beings. From the way of Go the beauty of Japan and the Orient had fled. Everything had become science and regulation. The road to advancement in rank, which controlled the life of a player, had become a meticulous point system. One conducted the battle only to win, and there was no margin for remembering the dignity and the fragrance of Go as an art. The modern way was to insist upon doing battle under conditions of abstract justice... ~ Yasunari Kawabata,
1071:Countries like Finland, Norway, Italy and Austria-which were relatively backward at the end of the Second World War and saw the need for rapid industrial development-also used strategies similar to those used by France and Japan to promote their industrie. All of them had relatively high tariffs until the 1960s. They all actively used SOEs to upgrade their industries. This was particularly successful in Finland and Norway. In Finland, Norway and Austria, the government was very much involved in directing the flow of bank credit to strategic industries. Finland heavily controlled foreign investment. In many parts of Italy, local government provided support for marketing and R&D to small and medium-sized firms in the locality. ~ Ha Joon Chang,
1072:humankind, though “apt to forget it, is a creature of the earth. ‘Dust thou art’ and ‘All flesh is grass’ were not said by scientists, but they are sound biology.” When lower creatures exhaust their resources, Vogt argued, bad things happen. Exactly the same is true for Homo sapiens. The article tallied example after example of overreaching, most drawn from Vogt’s travels in Latin America. But then, provocatively, he switched to the United States’ current enemy, Japan: “Many explanations have been offered for Japanese aggression,” he argued. But, he asked, “can anyone deny that population pressures set off the explosion?” Unless humankind controlled its appetites for procreation and consumption, Vogt said, “there can be no peace. ~ Charles C Mann,
1073:Columbus's real achievement was managing to cross the ocean successfully in both directions. Though an accomplished enough mariner, he was not terribly good at a great deal else, especially geography, the skill that would seem most vital in an explorer. It would be hard to name any figure in history who has achieved more lasting fame with less competence. He spent large parts of eight years bouncing around Caribbean islands and coastal South America convinced that he was in the heart of the Orient and that Japan and China were at the edge of every sunset. He never worked out that Cuba is an island and never once set foot on, or even suspected the existence of, the landmass to the north that everyone thinks he discovered: the United States. ~ Bill Bryson,
1074:The popular impression of Korea as a free-trade economy was created by its export success. But export success does not require free trade, as Japan and China have also shown. Korean exports in the earlier period-things like simple garments and cheap electronics-were all means to earn the hard currencies needed to pay for the advanced technologies and expensive machines that were necessary for the new, more difficult industries, which were protected through tariffs and subsidies. At the same time, tariff protection and subsidies were not there to shield industries from international competition forever, but to give them the time to absorb new technologies and establish new organizational capabilities until they could compete in the world market. ~ Ha Joon Chang,
1075:mobilization of manpower, he promptly asked Congress for the measure not only on the ground of mobilization but also to assure the fighting men that the nation was making its total effort and to warn the enemy that he could not get a negotiated peace. The President also asked Congress for legislation to use the services of the four million 4-F’s. The President’s budget for fiscal 1946 proposed only a moderate decline from the prodigious spending of 1945—a clear indication of the administration’s expectation of a long, hard war against Japan. The President’s message on the state of the union ran to 9,000 words; it was the longest such message he had ever sent Congress. It was as though he wanted a culminating speech that would cover all that he ~ James MacGregor Burns,
1076:Balloons have taught me to reflect more. On earth, my life is fast and hectic, each moment full. It can be too busy. We all need our own space and it’s good to pause and do nothing. It gives us time to think. It recharges our bodies as well as our minds. I often think of the fishermen I watched that Christmas in Japan. It’s in our nature to strive – so I wondered what they looked for in life? They seemed content fishing and feeding their families. They didn’t seem driven to set up fish-canning empires. As far as I knew, they didn’t want to cross the Pacific in a balloon or climb Mount Everest. They took each day as it came. They lived in the moment, and perhaps this is what gave them peace of mind. My grandmother lived life to the full. At the age of ~ Richard Branson,
1077:This wasn’t a POW camp. It was a secret interrogation center called Ofuna, where “high-value” captured men were housed in solitary confinement, starved, tormented, and tortured to divulge military secrets. Because Ofuna was kept secret from the outside world, the Japanese operated with an absolutely free hand. The men in Ofuna, said the Japanese, weren’t POWs; they were “unarmed combatants” at war against Japan and, as such, didn’t have the rights that international law accorded POWs. In fact, they had no rights at all. If captives “confessed their crimes against Japan,” they’d be treated “as well as regulations permit.” Over the course of the war, some one thousand Allied captives would be hauled into Ofuna, and many would be held there for years. ~ Laura Hillenbrand,
1078:Far away from Oshoro in Nara Prefecture on the island of Honshu, there is a sacred mountain called Miwa-Yama. In a pattern with which I was now becoming familiar, this entire pyramid-shaped mountain is considered by Japan's indigenous Shinto religion to be a shrine, possessed by the spirit of a god who 'stayed his soul' within it in ancient times. His correct name is Omononushino-Kami (although he is also popularly known as Daikokusama) and according to the ancient texts he is 'the guardian deity of human life' who taught mankind how to cure disease, manufacture medicines and grow crops. His symbol, very strikingly, is a serpent -- and to this day serpents are still venerated at Mount Miwa, where pilgrims bring them boiled eggs and cups of sake. ~ Graham Hancock,
1079:The halving of crude prices since the summer has brought US and eurozone inflation below zero. Prices in Britain are rising at the slowest rate in decades. Even in Japan, where a programme of quantitative easing had succeeded in pushing up inflation, price pressures have come down sharply compared with last spring. But despite pessimists’ predictions, there is little evidence of a negative spiral of falling prices and weak demand tainting the world economy. Indeed, in January, annual retail sales in the world’s most advanced economies rose at their most rapid pace since 2006 according to Capital Economics, a consultancy. Sliding oil prices have put $250bn in the pockets of consumers in the world’s four largest economies and shoppers seem determined to spend it. ~ Anonymous,
1080:The Philippines campaign was a mistake,” says the present-day Japanese historian Kazutoshi Hando, who lived through the war. “MacArthur did it for his own reasons. Japan had lost the war once the Marianas were gone.” The Filipino people whom MacArthur professed to love paid the price for his egomania in lost lives—perhaps half a million, including those who perished from famine and disease—and wrecked homes. It was as great a misfortune for them as for the Allied war effort that neither President Roosevelt nor the U.S. chiefs of staff could contain MacArthur’s ambitions within a smaller compass of folly. In 1944, America’s advance to victory over Japan was inexorable, but the misjudgements of the Southwest Pacific supreme commander disfigured its achievement. ~ Max Hastings,
1081:From the time she opened her doors to the modern world in 1867, Japan has been consistently underrated by westerners, despite her successful defeats of China and then Russia in 1894 and 1905, respectively; despite Pearl Harbor; and despite her sudden emergence as an economic superpower and the toughest competitor in the world market of the 1970s and 1980s. A major reason, perhaps the major one, is the prevailing belief that innovation has to do with things and is based on science or technology. And the Japanese, so the common belief has held (in Japan as well as in the West, by the way), are not innovators but imitators. For the Japanese have not, by and large, produced outstanding technical or scientific innovations. Their success is based on social innovation. ~ Peter F Drucker,
1082:You are all misleading one another, and are yourselves deceived. The sun does not go round the
earth, but the earth goes round the sun, revolving as it
goes, and turning towards the sun in the course of each
twenty-four hours, not only Japan, and the Philippines,
and Sumatra where we now are, but Africa, and Europe,
and America, and many lands besides. The sun does not
shine for some one mountain, or for some one island,
or for some one sea, nor even for one earth alone, but
for other planets as well as our earth. If you would
only look up at the heavens, instead of at the ground
beneath your own feet, you might all understand this,
and would then no longer suppose that the sun shines
for you, or for your country alone. ~ Leo Tolstoy,
1083:Now add in deaths from old age and disease and expand that to a global scale. Please imagine the sanitary conditions in those underdeveloped regions of the raging tropics and subtropics, and those places where there are neither medical facilities nor doctors. In advanced countries, heart disease resulting from intemperate living and cancer due to air pollution are deadly new epidemics caused by the advance of civilization. Every year, about eight hundred thousand of Japan’s one hundred million people will die—a number rivaling that of the total population of its outlying cities and towns. Fifty million people will die worldwide, out of a global population of three billion—a number about equal to the population of England. That’s what life is like for the human race. ~ Sakyo Komatsu,
1084:But: all journeys were return journeys. The farther one traveled, the nakeder one got, until, towards the end, ceasing to be animated by any scene, one was most oneself, a man in a bed surrounded by empty bottles. The man who says, "I've got a wife and kids" is far from home; at home he speaks of Japan. But he does not know - how could he? - that the scenes changing in the train window from Victoria Station to Tokyo Central are nothing compared to the change in himself; and travel writing, which cannot but be droll at the outset, moves from journalism to fiction, arriving promptly as the Kodama Echo at autobiography. From there any further travel makes a beeline to confession, the embarrassed monologue in a deserted bazaar. The anonymous hotel room in a strange city... ~ Paul Theroux,
1085:recognize. In the 1980s, with rivals operating far from the productivity frontier, it seemed possible to win on both cost and quality indefinitely. Japanese companies were all able to grow in an expanding domestic economy and by penetrating global markets. They appeared unstoppable. But as the gap in operational effectiveness narrows, Japanese companies are increasingly caught in a trap of their own making. If they are to escape the mutually destructive battles now ravaging their performance, Japanese companies will have to learn strategy. To do so, they may have to overcome strong cultural barriers. Japan is notoriously consensus oriented, and companies have a strong tendency to mediate differences among individuals rather than accentuate them. Strategy, on the other ~ Michael E Porter,
1086:A special attendant was detailed to wait upon each flower and to wash its leaves with soft brushes made of rabbit hair. It has been written ["Pingtse", by Yuenchunlang] that the peony should be bathed by a handsome maiden in full costume, that a winter-plum should be watered by a pale, slender monk. In Japan, one of the most popular of the No-dances, the Hachinoki, composed during the Ashikaga period, is based upon the story of an impoverished knight, who, on a freezing night, in lack of fuel for a fire, cuts his cherished plants in order to entertain a wandering friar. The friar is in reality no other than Hojo-Tokiyori, the Haroun-Al-Raschid of our tales, and the sacrifice is not without its reward. This opera never fails to draw tears from a Tokio audience even to-day. ~ Kakuz Okakura,
1087:But wait—was that not how the world at large had come to think of the ocean as a whole? Wasn’t the ocean just distance for most people these days? Didn’t we all now take for granted a body of water that, so relatively recently—no more than five hundred years before, at most—was viewed by mariners who had not yet dared attempt to cross it with a mixture of awe, terror, and amazement? Had not a sea that had once seemed an impassable barrier to somewhere—to Japan? the Indies? the Spice Islands? the East?—transmuted itself with dispatch into a mere bridge of convenience to the wealth and miracles of the New World? Had our regard for this ocean not switched from the intimidation of the unknown and the frightening to the indifference with which we now greet the ordinary? And ~ Simon Winchester,
1088:I currently offer a course for clients in the home and for company owners in their offices. These are all private, one-on-one lessons, but I have yet to run out of clients. There is currently a three-month waiting list, and I receive enquiries daily from people who have been introduced by a former client or who have heard about the course from someone else. I travel from one end of Japan to the other and sometimes overseas. Tickets for one of my public talks for housewives and mothers sold out overnight. There was a waiting list not only for cancellations, but also just to get on the waiting list. Yet my repeater rate is zero. From a business perspective, this would appear to be a fatal flaw. But what if no repeaters were actually the secret to the popularity of my approach? ~ Marie Kond,
1089:From the perspective of an effective altruist, Tzu Chi does some surprising things. After the earthquake and tsunami that hit Japan in 2011, Tzu Chi raised funds to distribute hot meals to survivors, and in the wake of Hurricane Sandy, which battered New York and New Jersey in 2012, Tzu Chi distributed $10 million dollars worth of Visa debit cards, with $600 on each card, to victims of the storm.7 When I visited the Tzu Chi hospital in Hualien, I asked Rey-Sheng Her, a spokesman for Tzu Chi, why the organization would give aid to the citizens of wealthy countries like Japan and the United States, when the money could do much more good if used to help people in extreme poverty. His answer was that it is important for Tzu Chi to show compassion and love for all, rich and poor. ~ Peter Singer,
1090:But in 1947, an American working in Japan turned that thinking on its head. His name was W. Edwards Deming, and he was a statistician who was known for his expertise in quality control. At the request of the U.S. Army, he had traveled to Asia to assist with planning the 1951 Japanese census. Once he arrived, he became deeply involved with the country’s reconstruction effort and ended up teaching hundreds of Japanese engineers, managers, and scholars his theories about improving productivity. Among those who came to hear his ideas was Akio Morita, the co-founder of Sony Corp.—one of many Japanese companies that would apply his ideas and reap their rewards. Around this time, Toyota also instituted radical new ways of thinking about production that jibed with Deming’s philosophies. ~ Ed Catmull,
1091:He cleared his throat and held up one hand dramatically.
“Green grass breaks through snow.
Artemis pleads for my help.
I am so cool.”

He grinned at us, waiting for applause.
"That last line was four syllables.” Artemis said.
Apollo frowned. “Was it?”
“Yes. What about I am so bigheaded?”
“No, no, that’s six syllable, hhhm.” He started muttering to himself.
Zoe Nightshade turned to us. “Lord Apollo has been going through this haiku phase ever since he visited Japan. Tis not as bad as the time he visited Limerick. If I’d had to hear one more poem that started with, There once was a godess from Sparta-"
“I’ve got it!” Apollo announced. “I am so awesome. That’s five syllables!” He bowed, looking very pleased with himself. ~ Rick Riordan,
1092:They are all negros. And the Fascists won’t be called black because of their racial pride, so they are called White after the White Russians. And the Bolsheviks want to be called Black because of their racial pride. So when you say black you mean red, and when you mean red you say white and when the party who call themselves blacks say traitors they mean what we call blacks, but what we mean when we say traitors I really couldn’t tell you. But from your point of view it will be quite simple. Lord Copper only wants patriot victories and both sides call themselves patriots, and of course both sides will claim all the victories. But, of course, it’s really a war between Russia and Germany and Italy and Japan who are all against one another on the patriotic side. I hope I make myself plain? ~ Evelyn Waugh,
1093:The way Karma Ura sees it, a government is like a pilot guiding an airplane. In bad weather, it must rely on its instruments to navigate. But what if the instruments are faulty? The plane will certainly veer off course, even though the pilot is manipulating the controls properly. That, he says, is the state of the world today, with its dependence on gross national product as the only real measure of a nation’s progress. “Take education,” he says. “We are hooked on measuring enrollment, but we don’t look at the content. Or consider a nation like Japan. People live a long time, but what is the quality of their life past age sixty?” He has a point. We measure what is easiest to measure, not what really matters to most people’s lives—a disparity that Gross National Happiness seeks to correct. ~ Eric Weiner,
1094:How involved are women in your church? How are women involved? Are they at the table where decisions are made? Or do men make the decision and women do the work? In the words of Carolyn Custis James, who called her book about women Half the Church: “It is no small matter that women comprise half the church. In many countries women make up a significantly higher percentage of believers — 80 percent in China and 90 percent in Japan . . . maybe these high percentages of women should make us wonder what God is doing, for he often forges significant inroads for the gospel by beginning with women. . . . When you stop to think of it, in sheer numbers, the potential we possess for expanding the kingdom is staggering.”6 Is your church unleashing the spiritual power of women? Is their voice heard? ~ Scot McKnight,
1095:Fukushima, Japan. The disaster involving the three General Electric–built reactors on the northeastern coast of Honshu followed a now familiar course, this time played out live on television: a loss of coolant led to reactor meltdown, a dangerous buildup of hydrogen gas, and several catastrophic explosions. No one was killed or injured by the immediate release of radiation, but three hundred thousand people were evacuated from the surrounding area, which will remain contaminated for decades to come. During the early stages of the emergency cleanup, it became clear that robots were incapable of operating in the highly radioactive environment inside the containment buildings of the plant. Japanese soldiers were sent in to do the work, in another Pyrrhic victory of bio-robots over technology. ~ Adam Higginbotham,
1096:There are a dozen factors that make Japanese food so special- ingredient obsession, technical precision, thousands of years of meticulous refinement- but chief among them is one simple concept: specialization. In the Western world, where miso-braised short ribs share menu space with white truffle ceviche, restaurants cast massive nets to try to catch as many fish as possible, but in Japan, the secret to success is choosing one thing and doing it fucking well. Forever. There are people who dedicate their entire lives to grilling beef intestines, slicing blowfish, kneading buckwheat into tangles of chewy noodles- microdisciplines with infinite room for improvement.
The concept of shokunin, an artisan deeply and singularly dedicated to his or her craft, is at the core of Japanese culture. ~ Matt Goulding,
1097:We have almost all had the experience of gazing at the full moon. But those of us who are neither astronomers nor astronauts are unlikely to have scheduled moongazing appointments. For Zen Buddhists in Japan, however, every year, on the fifteenth day of the eighth month of the traditional Japanese lunisolar calendar, followers gather at nightfall around specially constructed cone-shaped viewing platforms, where for several hours prayers are read aloud which use the moon as a springboard for reflections on Zen ideas of impermanence, a ritual known as tsukimi. Candles are lit and white rice dumplings (tsukimi dango) are prepared and shared out among strangers in an atmosphere at once companionable and serene, a feeling thereby supported by a ceremony, by architecture, by good company and by food. ~ Alain de Botton,
1098:Joan of Arc came back as a little girl in Japan, and her father told her to stop listening to her imaginary friends.

Elvis was born again in a small village in Sudan, he died hungry, age 9, never knowing what a guitar was.

Michelangelo was drafted into the military at age 18 in Korea, he painted his face black with shoe polish and learned to kill.

Jackson Pollock got told to stop making a mess, somewhere in Russia.

Hemingway, to this day, writes DVD instruction manuals somewhere in China. He’s an old man on a factory line. You wouldn’t recognise him.

Gandhi was born to a wealthy stockbroker in New York. He never forgave the world after his father threw himself from his office window, on the 21st floor.

And everyone, somewhere, is someone, if we only give them a chance. ~ Iain Thomas,
1099:old diner on Main Street, six blocks west of the courthouse and three blocks south of the police station. It claimed to serve pecan waffles that were famous around the world, but Theo had often doubted this. Did people in Japan and Greece really know about Gertrude and her waffles? He wasn’t so sure. He had friends at school who’d never heard of Gertrude’s right there in Strattenburg. A few miles west of town, on the main highway, there was an ancient log cabin with a gas pump out front and a large sign advertising Dudley’s World-Famous Mint Fudge. When Theo was younger, he naturally had assumed that everybody in town not only craved the mint fudge but talked about it nonstop. How else could it achieve the status of being world famous? Then one day in class the discussion took an odd turn and found its way to ~ John Grisham,
1100:I believe in all human societies there is a desire to love and be loved, to experience the full fierceness of human emotion, and to make a measure of the sacred part of one's life. Wherever I've traveled--Kenya, Chile, Australia, Japan--I've found the most dependable way to preserve these possibilities is to be reminded of them in stories. Stories do not give instruction, they do not explain how to love a companion or how to find God. They offer, instead, patterns of sound and association, of event and image. Suspended as listeners and readers in these patterns,we might reimagine our lives. It is through story that we embrace the great breadth of memory, that we can distinguish what is true, and that we may glimpse, at least occasionally, how to live without despair in the midst of the horror that dogs and unhinges us. ~ Barry Lopez,
1101:Over west to Elephant Butte, up off the Rio Grande. Just a greenhorn, sleepin’ out where we was movin’ cattle. July of ’forty-five. They was a high wind that night and rain, and I didn’t get much sleep. Curled up against a big rock out of the wind. I was still in my bedroll at daybreak when come a god-terrible flash. I jumped up figurin’ one of the boys took a flashbulb pitcher of me sleepin’ on the job. Course nobody had a Kodak. Couple minutes later the ground started rumblin’. We heard plenty of TNT goin’ off to Almagordy before, but we never heard nothin’ like that noise. Sound just kept roarin’. ‘Oh, Jesus,’ I says, ‘what’d they go and do now?’ Next month we saw wheres they bombed Heerosaykee, Japan. We never knowed what an A-tomic bomb was, but we knowed that one flash wasn’t no TNT blockbuster.” “The ~ William Least Heat Moon,
1102:But nobody lives in a universal thing called culture. They live only in specific cultures, each of which differ from one another. Plays written and produced