1.
Guanyin District
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Guanyin District is a rural, coastal district in western Taoyuan City, Taiwan. Guanyin is the name of a Buddhist goddess, Guanyin was originally named as Shiguanyin during the Qing Dynasty rule. It was renamed to Guanyin in 1920 during the Japanese rule, on 25 December 2014, it was upgraded to a district named Guanyin District. Area,87.98 km² Population,64,845 people Guanyin is part of the fan in Taoyuan County. The coastline is about 15 km at the northern side
2.
Bodhisattva
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Bodhisattvas are a popular subject in Buddhist art. In early Indian Buddhism, the term bodhisattva was primarily used to specifically to Gautama Buddha in his former life. The Jataka tales, which are the stories of the Buddhas past lives, depict the various attempts of the bodhisattva to embrace qualities like self-sacrifice, mount Potalaka, for example, is one of Bodhisattvayana. Because Hinayana was disliked and the terms Śrāvaka-Bodhisattva or Pratyekabuddha-Bodhisattva were not widely used, nevertheless, bodhisattva retained an implied reference to someone on the path to become an arhat or pratyekabuddha. In contrast, the goal of Mahayanas bodhisattva path is to achieve Samyaksambodhiṃ, when, during his discourses, he recounts his experiences as a young aspirant, he regularly uses the phrase When I was an unenlightened bodhisatta. The term therefore connotes a being who is bound for enlightenment, in other words, in the Pāli canon, the bodhisatta is also described as someone who is still subject to birth, illness, death, sorrow, defilement, and delusion. Some of the lives of the Buddha as a bodhisattva are featured in the Jataka tales. According to the Theravāda monk Bhikkhu Bodhi, the path is not taught in the earliest strata of Buddhist texts such as the Pali Nikayas which instead focus on the ideal of the Arahant. In later Theravada literature, the bodhisatta is used fairly frequently in the sense of someone on the path to liberation. He also quotes an inscription from the 10th Century king of Sri Lanka, Mahinda IV, paul Williams writes that some modern Theravada meditation masters in Thailand are popularly regarded as bodhisattvas. Like perhaps some of the early Mahāyāna forest hermit monks, or the later Buddhist Tantrics and they are widely revered, worshipped, and held to be arhats or bodhisattvas. Mahāyāna Buddhism is based principally upon the path of a bodhisattva, according to Jan Nattier, the term Mahāyāna was originally even an honorary synonym for Bodhisattvayāna, or the Bodhisattva Vehicle. The Aṣṭasāhasrikā Prajñāpāramitā Sūtra contains a simple and brief definition for the term bodhisattva and this definition is given as the following. Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called, the early Rastrapalapariprccha sutra also promotes a solitary life of meditation in the forests, far away from the distractions of the householder life. The Rastrapala is also critical of monks living in monasteries and in cities who are seen as not practicing meditation. These texts seem to indicate the initial Bodhisattva ideal was associated with a strict forest asceticism, Mahāyāna Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vows. With these vows, one makes the promise to work for the enlightenment of all sentient beings by practicing the six perfections. Indelibly entwined with the vow is merit transference
3.
Traditional Chinese characters
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Traditional Chinese characters are Chinese characters in any character set that does not contain newly created characters or character substitutions performed after 1946. They are most commonly the characters in the character sets of Taiwan, of Hong Kong. Currently, a number of overseas Chinese online newspapers allow users to switch between both sets. In contrast, simplified Chinese characters are used in mainland China, Singapore, the debate on traditional and simplified Chinese characters has been a long-running issue among Chinese communities. Although simplified characters are taught and endorsed by the government of Mainland China, Traditional characters are used informally in regions in China primarily in handwriting and also used for inscriptions and religious text. They are often retained in logos or graphics to evoke yesteryear, nonetheless, the vast majority of media and communications in China is dominated by simplified characters. Taiwan has never adopted Simplified Chinese characters since it is ruled by the Republic of China, the use of simplified characters in official documents is even prohibited by the government in Taiwan. Simplified characters are not well understood in general, although some stroke simplifications that have incorporated into Simplified Chinese are in common use in handwriting. For example, while the name of Taiwan is written as 臺灣, similarly, in Hong Kong and Macau, Traditional Chinese has been the legal written form since colonial times. In recent years, because of the influx of mainland Chinese tourists, today, even government websites use simplified Chinese, as they answer to the Beijing government. This has led to concerns by residents to protect their local heritage. In Southeast Asia, the Chinese Filipino community continues to be one of the most conservative regarding simplification, while major public universities are teaching simplified characters, many well-established Chinese schools still use traditional characters. Publications like the Chinese Commercial News, World News, and United Daily News still use traditional characters, on the other hand, the Philippine Chinese Daily uses simplified. Aside from local newspapers, magazines from Hong Kong, such as the Yazhou Zhoukan, are found in some bookstores. In case of film or television subtitles on DVD, the Chinese dub that is used in Philippines is the same as the one used in Taiwan and this is because the DVDs belongs to DVD Region Code 3. Hence, most of the subtitles are in Traditional Characters, overseas Chinese in the United States have long used traditional characters. A major influx of Chinese immigrants to the United States occurred during the half of the 19th century. Therefore, the majority of Chinese language signage in the United States, including street signs, Traditional Chinese characters are called several different names within the Chinese-speaking world
4.
Simplified Chinese characters
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Simplified Chinese characters are standardized Chinese characters prescribed in the Table of General Standard Chinese Characters for use in mainland China. Along with traditional Chinese characters, it is one of the two character sets of the contemporary Chinese written language. The government of the Peoples Republic of China in mainland China has promoted them for use in printing since the 1950s and 1960s in an attempt to increase literacy and they are officially used in the Peoples Republic of China and Singapore. Traditional Chinese characters are used in Hong Kong, Macau. Overseas Chinese communities generally tend to use traditional characters, Simplified Chinese characters may be referred to by their official name above or colloquially. Strictly, the latter refers to simplifications of character structure or body, character forms that have existed for thousands of years alongside regular, Simplified character forms were created by decreasing the number of strokes and simplifying the forms of a sizable proportion of traditional Chinese characters. Some simplifications were based on popular cursive forms embodying graphic or phonetic simplifications of the traditional forms, some characters were simplified by applying regular rules, for example, by replacing all occurrences of a certain component with a simplified version of the component. Variant characters with the pronunciation and identical meaning were reduced to a single standardized character. Finally, many characters were left untouched by simplification, and are identical between the traditional and simplified Chinese orthographies. Some simplified characters are very dissimilar to and unpredictably different from traditional characters and this often leads opponents not well-versed in the method of simplification to conclude that the overall process of character simplification is also arbitrary. In reality, the methods and rules of simplification are few, on the other hand, proponents of simplification often flaunt a few choice simplified characters as ingenious inventions, when in fact these have existed for hundreds of years as ancient variants. However, the Chinese government never officially dropped its goal of further simplification in the future, in August 2009, the PRC began collecting public comments for a modified list of simplified characters. The new Table of General Standard Chinese Characters consisting of 8,105 characters was promulgated by the State Council of the Peoples Republic of China on June 5,2013, cursive written text almost always includes character simplification. Simplified forms used in print have always existed, they date back to as early as the Qin dynasty, One of the earliest proponents of character simplification was Lubi Kui, who proposed in 1909 that simplified characters should be used in education. In the years following the May Fourth Movement in 1919, many anti-imperialist Chinese intellectuals sought ways to modernise China, Traditional culture and values such as Confucianism were challenged. Soon, people in the Movement started to cite the traditional Chinese writing system as an obstacle in modernising China and it was suggested that the Chinese writing system should be either simplified or completely abolished. Fu Sinian, a leader of the May Fourth Movement, called Chinese characters the writing of ox-demons, lu Xun, a renowned Chinese author in the 20th century, stated that, If Chinese characters are not destroyed, then China will die. Recent commentators have claimed that Chinese characters were blamed for the problems in China during that time
5.
Standard Chinese
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Its pronunciation is based on the Beijing dialect, its vocabulary on the Mandarin dialects, and its grammar is based on written vernacular Chinese. Like other varieties of Chinese, Standard Chinese is a language with topic-prominent organization. It has more initial consonants but fewer vowels, final consonants, Standard Chinese is an analytic language, though with many compound words. There exist two standardised forms of the language, namely Putonghua in Mainland China and Guoyu in Taiwan, aside from a number of differences in pronunciation and vocabulary, Putonghua is written using simplified Chinese characters, while Guoyu is written using traditional Chinese characters. There are many characters that are identical between the two systems, in English, the governments of China and Hong Kong use Putonghua, Putonghua Chinese, Mandarin Chinese, and Mandarin, while those of Taiwan, Singapore, and Malaysia, use Mandarin. The name Putonghua also has a long, albeit unofficial, history and it was used as early as 1906 in writings by Zhu Wenxiong to differentiate a modern, standard Chinese from classical Chinese and other varieties of Chinese. For some linguists of the early 20th century, the Putonghua, or common tongue/speech, was different from the Guoyu. The former was a prestige variety, while the latter was the legal standard. Based on common understandings of the time, the two were, in fact, different, Guoyu was understood as formal vernacular Chinese, which is close to classical Chinese. By contrast, Putonghua was called the speech of the modern man. The use of the term Putonghua by left-leaning intellectuals such as Qu Qiubai, prior to this, the government used both terms interchangeably. In Taiwan, Guoyu continues to be the term for Standard Chinese. The term Putonghua, on the contrary, implies nothing more than the notion of a lingua franca, Huayu, or language of the Chinese nation, originally simply meant Chinese language, and was used in overseas communities to contrast Chinese with foreign languages. Over time, the desire to standardise the variety of Chinese spoken in these communities led to the adoption of the name Huayu to refer to Mandarin and it also incorporates the notion that Mandarin is usually not the national or common language of the areas in which overseas Chinese live. The term Mandarin is a translation of Guānhuà, which referred to the lingua franca of the late Chinese empire, in English, Mandarin may refer to the standard language, the dialect group as a whole, or to historic forms such as the late Imperial lingua franca. The name Modern Standard Mandarin is sometimes used by linguists who wish to distinguish the current state of the language from other northern. Chinese has long had considerable variation, hence prestige dialects have always existed. Confucius, for example, used yǎyán rather than colloquial regional dialects, rime books, which were written since the Northern and Southern dynasties, may also have reflected one or more systems of standard pronunciation during those times
6.
Pinyin
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Pinyin, or Hànyǔ Pīnyīn, is the official romanization system for Standard Chinese in mainland China, Malaysia, Singapore, and Taiwan. It is often used to teach Standard Chinese, which is written using Chinese characters. The system includes four diacritics denoting tones, Pinyin without tone marks is used to spell Chinese names and words in languages written with the Latin alphabet, and also in certain computer input methods to enter Chinese characters. The pinyin system was developed in the 1950s by many linguists, including Zhou Youguang and it was published by the Chinese government in 1958 and revised several times. The International Organization for Standardization adopted pinyin as a standard in 1982. The system was adopted as the standard in Taiwan in 2009. The word Hànyǔ means the language of the Han people. In 1605, the Jesuit missionary Matteo Ricci published Xizi Qiji in Beijing and this was the first book to use the Roman alphabet to write the Chinese language. Twenty years later, another Jesuit in China, Nicolas Trigault, neither book had much immediate impact on the way in which Chinese thought about their writing system, and the romanizations they described were intended more for Westerners than for the Chinese. One of the earliest Chinese thinkers to relate Western alphabets to Chinese was late Ming to early Qing Dynasty scholar-official, the first late Qing reformer to propose that China adopt a system of spelling was Song Shu. A student of the great scholars Yu Yue and Zhang Taiyan, Song had been to Japan and observed the effect of the kana syllabaries. This galvanized him into activity on a number of fronts, one of the most important being reform of the script, while Song did not himself actually create a system for spelling Sinitic languages, his discussion proved fertile and led to a proliferation of schemes for phonetic scripts. The Wade–Giles system was produced by Thomas Wade in 1859, and it was popular and used in English-language publications outside China until 1979. This Sin Wenz or New Writing was much more sophisticated than earlier alphabets. In 1940, several members attended a Border Region Sin Wenz Society convention. Mao Zedong and Zhu De, head of the army, both contributed their calligraphy for the masthead of the Sin Wenz Societys new journal. Outside the CCP, other prominent supporters included Sun Yat-sens son, Sun Fo, Cai Yuanpei, the countrys most prestigious educator, Tao Xingzhi, an educational reformer. Over thirty journals soon appeared written in Sin Wenz, plus large numbers of translations, biographies, some contemporary Chinese literature, and a spectrum of textbooks
7.
Wu Chinese
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Wu is a group of linguistically similar and historically related varieties of Chinese primarily spoken in the whole city of Shanghai, Zhejiang province, southern Jiangsu province and bordering areas. Major Wu varieties include those of Shanghai, Suzhou, Ningbo, Wuxi, Wenzhou/Oujiang, Hangzhou, Shaoxing, Jinhua, Wu speakers, such as Chiang Kai-shek, Lu Xun and Cai Yuanpei, occupied positions of great importance in modern Chinese culture and politics. Wu can also be found being used in Shaoxing opera, which is only in national popularity to Peking opera, as well as in the performances of the popular entertainer. Wu is also spoken in a number of diaspora communities, with significant centers of immigration originating from Shanghai, Qingtian. Suzhou has traditionally been the center of Wu and was likely the first place the distinct variety of Sinitic known as Wu developed. Suzhou dialect is considered to be the most linguistically representative of the family. Due to the influence of Shanghainese, Wu as a whole is incorrectly labelled in English as simply, Shanghainese, among speakers of other Sinitic languages, Wu is often subjectively judged to be soft, light, and flowing. There is an idiom in Mandarin that specifically describes these qualities of Wu speech, Ngu nung nioe ngiu, Wu varieties have the largest vowel quality inventories in the world. The Jinhui dialect spoken in Shanghais Fengxian District has 20 vowel qualities, Wu Chinese, along with Min, is also of great significance to historical linguists due to their retention of many ancient features. These two languages have proven pivotal in determining the history of the Chinese languages. More pressing concerns of the present are those of language preservation, however, many analysts believe that a stable state of diglossia will endure for at least several generations if not indefinitely. Saying one speaks Wu is akin to saying one speaks a Romance language and it is not a particularly defined entity like Standard Mandarin or Hochdeutsch. They do this by affixing 話 Wo to their locations endonym, for example, 溫州話 Wēnzhōuhuà is used for Wenzhounese. Affixing 閒話 xiánhuà is also common and more typical of the Taihu division, Wu, the formal name and standard reference in dialectology literature. Northern Wu, Wu typically spoken in the north of Zhejiang and it by default includes the Xuanzhou division in Anhui as well, however this division is often neglected in Northern Wu discussions. Southern Wu, Wu spoken in southern Zhejiang and periphery, comprising the Oujiang, Wuzhou, Western Wu, A term gaining in usage as a synonym for the Xuanzhou division and modeled after the previous two terms since the Xuanzhou division is less representative of Northern Wu. Shanghainese, is also a common name, used because Shanghai is the most well-known city in the Wu-speaking region. The term Shanghainese is never used by linguists to refer to anything
8.
Gan Chinese
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Gan is a member of the Sinitic languages of the Sino-Tibetan language family, and Hakka is the closest Chinese variety to Gan in terms of phonetics. Different dialects of Gan exist, the Nanchang dialect is taken as representative. Like all other varieties of Chinese, there is an amount of mutual unintelligibility between Gan Chinese and other varieties. Within the variation of Chinese dialects, Gan has more similarities with Mandarin than with Yue or Min, scholars in mainland China use Gan or Gan dialect. Jiāngxī huà is commonly used in Chinese, but since the borders of the language do not follow the borders of the province, this name is not geographically exact. Xi, an ancient name, now used, arising from the fact that most Gan speakers live south of the Yangtze River. Most Gan speakers live in the middle and lower reaches of the Gan River, the area of the Fu River. There are also many Gan speakers living in eastern Hunan, eastern Hubei, southern Anhui, northwest Fujian, in the early years of the Han Dynasty, Nanchang was established as the capital of the Yuzhang Commandery, along with the 18 counties of Jiangxi Province. The population of the Yuzhang Commandery increased to 1,670,000 from 350,000, the Yuzhang Commandery ranked fourth in population among the more than 100 contemporary commanderies of China. As the largest commandery of Yangzhou, Yuzhang accounted for two fifths of the population and Gan gradually took shape during this period, as a result of continuous warfare in the region of central China, the first large-scale emigration in the history of China took place. Large numbers of people in central China relocated to southern China in order to escape the bloodshed and at this time, also, during this period, ancient Gan began to be exposed to the northern Mandarin dialects. After centuries of rule by the Southern Dynasties, Gan still retained many original characteristics despite having absorbed some elements of Mandarin, up until the Tang Dynasty, there was little difference between old Gan and the contemporary Gan of that era. During this period, following hundreds of years of migration, Gan spread to its current areas of distribution, Guanhua evolved into a standard language based on Beijing Mandarin, owing largely to political factors. At the same time, the differences between Gan and Guan-hua continued to more pronounced. However, because Jiangxi borders on Jianghuai, a Guanhua, Xiang, after 1949, as a dialect in Mainland China, Gan faced a critical period. The impact of Mandarin is quite evident today as a result of governmental language campaigns. Currently, many youths are unable to master Gan expressions, there are differences within the Gan speaking region. For example, in Anfu county, which was categorized as Ji-Cha, people from one region cannot even understand people from the other region if they were not well educated or exposed to the other dialects
9.
Hakka Chinese
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Hakka is not mutually intelligible with Yue, Wu, Southern Min, Mandarin or other branches of Chinese, and itself contains a few mutually unintellegible varieties. It is most closely related to Gan and is classified as a variety of Gan. There is also a possibility that the similarities are just a result of shared areal features, Taiwan, where Hakka is the native language of a significant minority of the islands residents, is a center for the study and preservation of the language. Pronunciation differences exist between the Taiwanese Hakka dialects and Mainland Chinas Hakka dialects, even in Taiwan, two local varieties of Hakka exist. The Meixian dialect of northeast Guangdong in China has been taken as the dialect by the Peoples Republic of China. The Guangdong Provincial Education Department created a romanization of Moiyen in 1960. The name of the Hakka people who are the predominant original native speakers of the variety literally means guest families or guest people, Hak 客 means guest, and ka 家 means family. Among themselves, Hakka people variously called their language Hak-ka-fa 客家話, Hak-fa, 客話, Tu-gong-dung-fa 土廣東話, literally Native Guangdong language, and Ngai-fa 我話, My/our language. The forebears of the Hakka came from present-day Central Plains provinces of Henan and Shaanxi, the presence of many archaic features occur in modern Hakka, including final consonants -p -t -k, as are found in other modern southern Chinese varieties, but which have been lost in Mandarin. Due to the migration of its speakers, Hakka may have influenced by other language areas through which the Hakka-speaking forebears migrated. For instance, common vocabulary is found in Hakka, Min, in recent times, many She people have become Hakka speakers. A regular pattern of change can generally be detected in Hakka, as in most Chinese varieties. Some examples, Characters such as 武 or 屋, are pronounced roughly mwio and uk in Early Middle Chinese, have an initial v phoneme in Hakka, being vu and vuk in Hakka respectively. Like in Mandarin, labiodentalisation process also changed mj- to a sound in Hakka before grave vowels. Middle Chinese initial phonemes /ɲ/ of the characters 人 and 日, among others, for comparison, in Mandarin, /ɲ/ became r-, while in Cantonese, it merged with initial /j/. The initial consonant phoneme exhibited by the character 話 is pronounced f or v in Hakka, the initial consonant of 學 hɔk usually corresponds with an h approximant in Hakka and a voiceless alveo-palatal fricative in Mandarin. Hakka has as many regional dialects as there are counties with Hakka speakers as the majority, some of these Hakka dialects are not mutually intelligible with each other. Surrounding Meixian are the counties of Pingyuan, Dabu, Jiaoling, Xingning, Wuhua, each is said to have its own special phonological points of interest
10.
Cantonese
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Cantonese, or Standard Cantonese, is a variety of Chinese spoken in the city of Guangzhou in southeastern China. It is the prestige variety of Yue, one of the major subdivisions of Chinese. In mainland China, it is the lingua franca of the province of Guangdong and some neighbouring areas such as Guangxi. In Hong Kong and Macau, Cantonese serves as one of their official languages and it is also spoken amongst overseas Chinese in Southeast Asia and throughout the Western World. When Cantonese and the closely related Yuehai dialects are classified together, Cantonese is viewed as vital part of the cultural identity for its native speakers across large swathes of southeastern China, Hong Kong and Macau. Although Cantonese shares some vocabulary with Mandarin, the two varieties are mutually unintelligible because of differences in pronunciation, grammar and lexicon, sentence structure, in particular the placement of verbs, sometimes differs between the two varieties. This results in the situation in which a Cantonese and a Mandarin text may look similar, in English, the term Cantonese is ambiguous. Cantonese proper is the variety native to the city of Canton and this narrow sense may be specified as Canton language or Guangzhou language in English. However, Cantonese may also refer to the branch of Cantonese that contains Cantonese proper as well as Taishanese and Gaoyang. In this article, Cantonese is used for Cantonese proper, historically, speakers called this variety Canton speech or Guangzhou speech, although this term is now seldom used outside mainland China. In Guangdong province, people call it provincial capital speech or plain speech. In Hong Kong and Macau, as well as among overseas Chinese communities, in mainland China, the term Guangdong speech is also increasingly being used among both native and non-native speakers. Due to its status as a prestige dialect among all the dialects of the Cantonese or Yue branch of Chinese varieties, the official languages of Hong Kong are Chinese and English, as defined in the Hong Kong Basic Law. The Chinese language has different varieties, of which Cantonese is one. Given the traditional predominance of Cantonese within Hong Kong, it is the de facto official spoken form of the Chinese language used in the Hong Kong Government and all courts and it is also used as the medium of instruction in schools, alongside English. A similar situation exists in neighboring Macau, where Chinese is an official language along with Portuguese. As in Hong Kong, Cantonese is the predominant spoken variety of Chinese used in life and is thus the official form of Chinese used in the government. The variant spoken in Hong Kong and Macau is known as Hong Kong Cantonese, Cantonese first developed around the port city of Guangzhou in the Pearl River Delta region of southeastern China
11.
Jyutping
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Jyutping is a romanisation system for Cantonese developed by the Linguistic Society of Hong Kong, an academic group, in 1993. Its formal name is The Linguistic Society of Hong Kong Cantonese Romanisation Scheme, the LSHK promotes the use of this romanisation system. The name Jyutping is a contraction consisting of the first Chinese characters of the terms Jyut6jyu5, only the finals m and ng can be used as standalone nasal syllables. ^ ^ ^ Referring to the pronunciation of these words. There are nine tones in six distinct tone contours in Cantonese, however, as three of the nine are entering tones, which only appear in syllables ending with p, t, and k, they do not have separate tone numbers in Jyutping. Jyutping and the Yale Romanisation of Cantonese represent Cantonese pronunciations with the letters in, The initials, b, p, m, f, d, t, n, l, g, k, ng, h, s, gw, kw. The vowel, aa, a, e, i, o, u, the coda, i, u, m, n, ng, p, t, k. But they differ in the following, The vowels eo and oe represent /ɵ/ and /œː/ respectively in Jyutping, the initial j represents /j/ in Jyutping whereas y is used instead in Yale. The initial z represents /ts/ in Jyutping whereas j is used instead in Yale, the initial c represents /tsʰ/ in Jyutping whereas ch is used instead in Yale. In Jyutping, if no consonant precedes the vowel yu, then the initial j is appended before the vowel, in Yale, the corresponding initial y is never appended before yu under any circumstances. Jyutping defines three finals not in Yale, eu /ɛːu/, em /ɛːm/, and ep /ɛːp/ and these three finals are used in colloquial Cantonese words, such as deu6, lem2, and gep6. To represent tones, only tone numbers are used in Jyutping whereas Yale traditionally uses tone marks together with the letter h. Jyutping and Cantonese Pinyin represent Cantonese pronunciations with the letters in, The initials, b, p, m, f, d, t, n, l, g, k, ng, h, s, gw, kw. The vowel, aa, a, e, i, o, u, the coda, i, u, m, n, ng, p, t, k. But they have differences, The vowel oe represents both /ɵ/ and /œː/ in Cantonese Pinyin whereas eo and oe represent /ɵ/ and /œː/ respectively in Jyutping. The vowel y represents /y/ in Cantonese Pinyin whereas both yu and i are used in Jyutping, the initial dz represents /ts/ in Cantonese Pinyin whereas z is used instead in Jyutping. The initial ts represents /tsʰ/ in Cantonese Pinyin whereas c is used instead in Jyutping. To represent tones, the numbers 1 to 9 are usually used in Cantonese Pinyin, however, only the numbers 1 to 6 are used in Jyutping
12.
Southern Min
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Southern Min, or Minnan, is a branch of Min Chinese spoken in certain parts of China including southern Fujian, eastern Guangdong, Hainan, and southern Zhejiang, and in Taiwan. The Min Nan dialects are spoken by descendants of emigrants from these areas in diaspora, most notably the Philippines, Indonesia, Malaysia. In common parlance, Southern Min usually refers to Hokkien, including Amoy and Taiwanese Hokkien, the Southern Min dialect group also includes Teochew, though Teochew has limited mutual intelligibility with Hokkien. Hainanese is not mutually intellgible with other Southern Min and is considered a separate branch of Min. Southern Min is not mutually intelligible with Eastern Min, Pu-Xian Min, any other Min branch, Hakka, Cantonese, Shanghainese or Mandarin. Southern Min dialects are spoken in the part of Fujian. The variant spoken in Leizhou, Guangdong as well as Hainan is Hainanese and is not mutually intelligible with other Southern Min or Teochew, Hainanese is classified in some schemes as part of Southern Min and in other schemes as separate. Puxian Min was originally based on the Quanzhou dialect, but over time became heavily influenced by Eastern Min, eventually losing intellegility with Minnan. A forms of Southern Min spoken in Taiwan, collectively known as Taiwanese, Southern Min is a first language for most of the Hoklo people, the main ethnicity of Taiwan. The correspondence between language and ethnicity is not absolute, as some Hoklo have very limited proficiency in Southern Min while some non-Hoklo speak Southern Min fluently, there are many Southern Min speakers also among Overseas Chinese in Southeast Asia. Many ethnic Chinese immigrants to the region were Hoklo from southern Fujian and brought the language to what is now Burma, Indonesia and present-day Malaysia and Singapore. In general, Southern Min from southern Fujian is known as Hokkien, Hokkienese, many Southeast Asian ethnic Chinese also originated in the Chaoshan region of Guangdong and speak Teochew language, the variant of Southern Min from that region. Southern Min-speakers form the majority of Chinese in Singapore, with the largest group being Hokkien, despite the similarities the two groups are rarely seen as part of the same Minnan Chinese subgroups. The variants of Southern Min spoken in Zhejiang province are most akin to that spoken in Quanzhou, the variants spoken in Taiwan are similar to the three Fujian variants and are collectively known as Taiwanese. Those Southern Min variants that are known as Hokkien in Southeast Asia also originate from these variants. The variants of Southern Min in the Chaoshan region of eastern Guangdong province are known as Teochew or Chaozhou. Teochew is of importance in the Southeast Asian Chinese diaspora, particularly in Malaysia, Thailand, Cambodia, Vietnam, Sumatra. The Philippines variant is mostly from the Quanzhou area as most of their forefathers are from the aforementioned area, the Southern Min language variant spoken around Shanwei and Haifeng differs markedly from Teochew and may represent a later migration from Zhangzhou
13.
Hokkien
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Hokkien /hɒˈkiɛn/ is a group of Southern Min dialects spoken throughout Southeastern China, Taiwan, Southeast Asia and by other overseas Chinese. Hokkien originated in southern Fujian, the Min-speaking province and it is closely related to Teochew, though there is limited mutual intelligibility, and is somewhat more distantly related to Hainanese and Leizhou dialect. Besides Hokkien, there are also other Min and Hakka dialects in Fujian province, the term Hokkien is etymologically derived from the Southern Min pronunciation for Fujian, the province from which the language hails. The variety is known by other terms such as the more general Min Nan or Southern Min. Fujianese and Fukienese are also used, although they are somewhat imprecise, the term Hokkien is not usually used in Mainland China or Taiwan. Conversely Hokkien is the name in Southeast Asia in both English, Chinese or other languages. Speakers of Hokkien, particularly those in Southeast Asia, typically refer to Hokkien as a dialect, people in Taiwan most often refer to Hokkien as the Taiwanese language, with Minnan and Holo also being used and 福建話 is not as common. Hokkien originated in the area of Fujian province, an important center for trade and migration. The major pole of Hokkien varieties outside of Fujian is Taiwan, the Taiwanese version mostly have origins with the Quanzhou and Zhangzhou variants, but since then, the Amoy dialect is becoming the modern prestige standard for the language. There are many Hokkien speakers among overseas Chinese in Southeast Asia as well as in the United States, many ethnic Han Chinese emigrants to the region were Hoklo from southern Fujian, and brought the language to what is now Burma, Indonesia and present day Malaysia and Singapore. Many of the Hokkien dialects of this region are similar to Taiwanese and Amoynese. Hokkien is reportedly the native language of up to 80% of the Chinese people in the Philippines, Hokkien speakers form the largest group of overseas Chinese in Singapore, Malaysia, Indonesia and Philippines. Southern and part of western Fujian is home to four principal Hokkien dialects, Chinchew, Amoy, Chiangchew and Longyan, originating from the cities of Quanzhou, Xiamen, Zhangzhou and Longyan. As Xiamen is the city of southern Fujian, Amoy is considered the most important, or even the prestige dialect. It is a hybrid of the Quanzhou and Zhangzhou dialects, same as Amoy dialect, the varieties of Hokkien spoken in Taiwan are hybrids of the Quanzhou and Zhangzhou dialects, and are collectively known as Taiwanese Hokkien or just Taiwanese. Used by a majority of the population, it bears much importance from a socio-political perspective, the varieties of Hokkien in Southeast Asia originate from these dialects. The Singaporeans, Southern Malaysians and people in Indonesias Riau and surrounding islands variant is from the Quanzhou area and they speak a distinct form of Quanzhou Hokkien called Southern Peninsular Malaysian Hokkien. Among ethnic Chinese inhabitants of Penang, and other states in Northern Malaysia and Medan, with areas in North Sumatra, Indonesia
14.
Burmese language
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The Burmese language is the official language of Myanmar. Although the Constitution of Myanmar officially recognizes the English name of the language as the Myanmar language, Burmese is a tonal, pitch-register, and syllable-timed language, largely monosyllabic and analytic, with a subject–object–verb word order. It is a member of the Lolo-Burmese grouping of the Sino-Tibetan language family, the Burmese alphabet is ultimately descended from a Brahmic script, either Kadamba or Pallava. Burmese belongs to the Southern Burmish branch of the Sino-Tibetan languages, Burmese is the most widely spoken of the non-Sinitic Sino-Tibetan languages. Burmese was the fifth of the Sino-Tibetan languages to develop a system, after Chinese characters, the Pyu script, the Tibetan alphabet. However, several dialects substantially differ in Burmese with respect to vocabulary, lexical particles, the standard dialect of Burmese comes from the Irrawaddy River valley. Regional differences between speakers from Upper Burma, called anya tha အညာသား, and speakers from Lower Burma, called auk tha အောက်သား, occur in vocabulary choice, minor pronunciation differences do exist within the Irrawaddy River valley. For instance, for the term ဆွမ်း food offering, Lower Burmese speakers use instead of, the standard dialect is represented by the Yangon dialect because of the modern citys media influence and economic clout. In the past, the Mandalay dialect represented standard Burmese, moreover, with regard to kinship terminology, Upper Burmese speakers differentiate the maternal and paternal sides of a family whereas Lower Burmese speakers do not. Spoken Burmese is remarkably uniform among Burmese speakers, particularly living in the Irrawaddy valley. The figure would have much higher if non-Bamars were excluded. For the whole country, the rate was 49% for men and 5. 5% for women. The migration of Burmese speakers of Bamar descent to Lower Burma is relatively recent, as late as the mid-1700s, the Austroasiatic language Mon was the principal language of Lower Burma and the Mon people who inhabited it. After the Burmese-speaking Konbaung Dynastys victory over the Mon-speaking Restored Hanthawaddy Kingdom in 1757, by 1830, an estimated 90% of the population in the region identified themselves as Bamar due the influx from Upper Burma, assimilation, and intermarriage. In the British colonial era, British incentives, particularly geared toward rice production, as well as political instability in Upper Burma, more distinctive non-standard varieties emerge as one moves farther away from the Irrawaddy River valley toward peripheral areas of the country. These varieties include the Yaw, Palaw, Myeik, Tavoyan, despite substantial vocabulary and pronunciation differences, there is mutual intelligibility among most Burmese dialects. Dialects in Tanintharyi Region, including Palaw, Merguese and Tavoyan, are conservative in comparison to Standard Burmese. The Tavoyan and Intha dialects have preserved the /l/ medial, which is only found in Old Burmese inscriptions
15.
Vietnamese language
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Vietnamese /ˌviɛtnəˈmiːz/ is an Austroasiatic language that originated in the north of modern-day Vietnam, where it is the national and official language. It is the language of the Vietnamese people, as well as a first or second language for the many ethnic minorities of Vietnam. As the result of Vietnamese emigration and cultural influence, Vietnamese speakers are found throughout the world, notably in East and Southeast Asia, North America, Australia, Vietnamese has also been officially recognized as a minority language in the Czech Republic. It is part of the Austroasiatic language family of which it has by far the most speakers, Vietnamese vocabulary has borrowings from Chinese, and it formerly used a modified set of Chinese characters called chữ nôm given vernacular pronunciation. The Vietnamese alphabet in use today is a Latin alphabet with diacritics for tones. As the national language, Vietnamese is spoken throughout Vietnam by ethnic Vietnamese, Vietnamese is also the native language of the Gin minority group in southern Guangxi Province in China. A significant number of speakers also reside in neighboring Cambodia. In the United States, Vietnamese is the sixth most spoken language, with over 1.5 million speakers and it is the third most spoken language in Texas, fourth in Arkansas and Louisiana, and fifth in California. Vietnamese is the seventh most spoken language in Australia, in France, it is the most spoken Asian language and the eighth most spoken immigrant language at home. Vietnamese is the official and national language of Vietnam. It is the first language of the majority of the Vietnamese population, in the Czech Republic, Vietnamese has been recognized as one of 14 minority languages, on the basis of communities that have either traditionally or on a long-term basis resided in the country. This status grants Czech citizens from the Vietnamese community the right to use Vietnamese with public authorities, Vietnamese is increasingly being taught in schools and institutions outside of Vietnam. Since the 1980s, Vietnamese language schools have been established for youth in many Vietnamese-speaking communities around the world, furthermore, there has also been a number of Germans studying Vietnamese due to increased economic investment in Vietnam. Vietnamese is taught in schools in the form of immersion to a varying degree in Cambodia, Laos. Classes teach students subjects in Vietnamese and another language, furthermore, in Thailand, Vietnamese is one of the most popular foreign languages in schools and colleges. Vietnamese was identified more than 150 years ago as part of the Mon–Khmer branch of the Austroasiatic language family. Later, Muong was found to be closely related to Vietnamese than other Mon–Khmer languages. The term Vietic was proposed by Hayes, who proposed to redefine Viet–Muong as referring to a subbranch of Vietic containing only Vietnamese and Muong
16.
Thai language
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Thai, also known as Siamese or Central Thai, is the national and official language of Thailand and the native language of the Thai people and the vast majority of Thai Chinese. Thai is a member of the Tai group of the Tai–Kadai language family, over half of the words in Thai are borrowed from Pali, Sanskrit and Old Khmer. It is a tonal and analytic language, Thai also has a complex orthography and relational markers. Spoken Thai is mutually intelligible with Laotian, Thai is the official language of Thailand, natively spoken by over 20 million people. Standard Thai is based on the register of the classes of Bangkok. In addition to Central Thai, Thailand is home to other related Tai languages, Isan, the language of the Isan region of Thailand, a collective term for the various Lao dialects spoken in Thailand that show some Siamese Thai influences, which is written with the Thai script. It is spoken by about 20 million people, Thais from both inside and outside the Isan region often simply call this variant Lao when speaking informally. Northern Thai, spoken by about 6 million in the independent kingdom of Lanna. Shares strong similarities with Lao to the point that in the past the Siamese Thais referred to it as Lao. Southern Thai, spoken by about 4.5 million Phu Thai, spoken by half a million around Nakhon Phanom Province. Phuan, spoken by 200,000 in central Thailand and Isan, Shan, spoken by about 100,000 in north-west Thailand along the border with the Shan States of Burma, and by 3.2 million in Burma. Lü, spoken by about 1,000,000 in northern Thailand, and 600,000 more in Sipsong Panna, Burma, nyaw language, spoken by 50,000 in Nakhon Phanom Province, Sakhon Nakhon Province, Udon Thani Province of Northeast Thailand. Song, spoken by about 30,000 in central and northern Thailand, Elegant or Formal Thai, official and written version, includes respectful terms of address, used in simplified form in newspapers. Rhetorical Thai, used for public speaking, religious Thai, used when discussing Buddhism or addressing monks. Royal Thai, influenced by Khmer, this is used when addressing members of the family or describing their activities. Most Thais can speak and understand all of these contexts, street and Elegant Thai are the basis of all conversations. Rhetorical, religious, and royal Thai are taught in schools as the national curriculum, many scholars believe that the Thai script is derived from the Khmer script, which is modeled after the Brahmic script from the Indic family. However, in appearance, Thai is closer to Thai Dam script, the language and its script are closely related to the Lao language and script
17.
Hangul
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The Korean alphabet, known as Hangul in South Korea and as Chosŏngŭl/Chosŏn Muntcha in North Korea is the alphabet that has been used to write the Korean language since the 15th century. It was created during the Joseon Dynasty in 1443 by King Sejong the Great, in South Korea, Hangul is used primarily to write the Korean language as using Hanja in typical Korean writing had fallen out of common usage during the late 1990s. In its classical and modern forms, the alphabet has 19 consonant and 21 vowel letters, however, instead of being written sequentially like the letters of the Latin alphabet, Hangul letters are grouped into blocks, such as 한 han, each of which transcribes a syllable. That is, although the syllable 한 han may look like a single character, each syllabic block consists of two to six letters, including at least one consonant and one vowel. These blocks are arranged horizontally from left to right or vertically from top to bottom. Each Korean word consists of one or more syllables, hence one or more blocks, of the 11,172 possible Hangul syllables, the most frequent 256 have a cumulative frequency of 88. 2%, with the top 512, it reaches 99. 9%. The modern name Hangul was coined by Ju Sigyeong in 1912, han meant great in archaic Korean, and geul is the native Korean word for script. Taken together, then, the meaning is great script, as the word han had also become one way of indicating Korea as a whole the name could also potentially be interpreted as Korean script. Korean 한글 is pronounced, and in English as /ˈhɑːn. ɡʊl/ or /ˈhɑːŋɡʊl/, when used as an English word, it is often rendered without the diacritics, hangul, and it is often capitalized as Hangul, as it appears in many English dictionaries. Hankul in the Yale romanization, a system recommended for technical linguistic studies, North Koreans call it Chosŏngŭl, after Chosŏn, the North Korean name for Korea. Because of objections to the names Hangeul, Chosŏngŭl, and urigeul by Koreans in China, until the early 20th century, Hangul was denigrated as vulgar by the literate elite, who preferred the traditional hanja writing system. They gave it such names as these, Achimgeul, in the original Hanja, it is rendered as 故智者不終朝而會，愚者可浹旬而學。 Gugmun Eonmun Amgeul. Am is a prefix that signifies a noun is feminine Ahaetgeul or Ahaegeul Hangul was promulgated by Sejong the Great, the Hall of Worthies, a group of scholars who worked with Sejong to develop and refine the new alphabet, is often credited for the work. The project was completed in late December 1443 or January 1444, the publication date of the Hunmin Jeong-eum, October 9, became Hangul Day in South Korea. Its North Korean equivalent, Chosongul Day, is on January 15, various speculations about the creation process were put to rest by the discovery in 1940 of the 1446 Hunmin Jeong-eum Haerye. This document explains the design of the consonant letters according to articulatory phonetics, to assuage this problem, King Sejong created the unique alphabet known as Hangul to promote literacy among the common people. However, it entered popular culture as Sejong had intended, being used especially by women, the late 16th century, however, saw a revival of Hangul, with gasa literature and later sijo flourishing. In the 17th century, Hangul novels became a major genre, by this point spelling had become quite irregular
18.
Hanja
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Hanja is the Korean name for Chinese characters. Borrowed from Chinese and incorporated into the Korean language with Korean pronunciation, hanja-mal or hanja-eo refers to words that can be written with hanja, and hanmun refers to Classical Chinese writing, although hanja is sometimes used loosely to encompass these other concepts. Because hanja never underwent major reform, they are almost entirely identical to traditional Chinese, only a small number of hanja characters are modified or unique to Korean. By contrast, many of the Chinese characters currently in use in Japan and Mainland China have been simplified, and contain fewer strokes than the corresponding hanja characters. Today, a working knowledge of Chinese characters is still important for anyone who wishes to study older texts. Learning a certain number of hanja is very helpful for understanding the etymology of Sino-Korean words, hanja are not used to write native Korean words, which are always rendered in hangul, and even words of Chinese origin—hanja-eo —are written with the hangul alphabet most of the time. A major motivation for the introduction of Chinese characters into Korea was the spread of Buddhism, the major Chinese text that introduced hanja to Koreans, however, was not a religious text but the Chinese text, Cheonjamun. One way of adapting hanja to write Korean in such systems was to represent native Korean grammatical particles, for example, Gugyeol uses the characters 爲尼 to transcribe the Korean word hăni, in modern Korean, that means does, and so. However, in Chinese, the characters are read as the expression wéi ní. This is an example of Gugyeol words where the radical is read in Korean for its meaning. Hanja was the means of writing Korean until King Sejong the Great promoted the invention of hangul in the 15th century. However, even after the invention of hangul, most Korean scholars continued to write in hanmun and it was not until the 20th century that hangul truly replaced hanja. Officially, hanja has not been used in North Korea since June 1949, additionally, many words borrowed from Chinese have been replaced in the North with native Korean words. However, there are a number of Chinese-borrowed words in widespread usage in the North. The replacement has been less total in South Korea where, although usage has declined over time, some remains in common usage in some contexts. Each hanja is composed of one of 214 radicals plus in most cases one or more additional elements, the vast majority of hanja use the additional elements to indicate the sound of the character, but a few hanja are purely pictographic, and some were formed in other ways. This dual meaning-sound reading of a character is called eumhun, the word or words used to denote the meaning are often—though hardly always—words of native Korean origin, and are sometimes archaic words no longer commonly used. South Korean primary schools abandoned the teaching of hanja in 1971 and it is taught in separate courses in South Korean high schools, separately from the normal Korean-language curriculum
19.
Kanji
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Kanji, or kanji, are the adopted logographic Chinese characters that are used in the modern Japanese writing system along with hiragana and katakana. The Japanese term kanji for the Chinese characters literally means Han characters and is using the same characters as the Chinese word hànzì. Chinese characters first came to Japan on official seals, letters, swords, coins, mirrors, the earliest known instance of such an import was the King of Na gold seal given by Emperor Guangwu of Han to a Yamato emissary in 57 AD. Chinese coins from the first century AD have been found in Yayoi-period archaeological sites, however, the Japanese of that era probably had no comprehension of the script, and would remain illiterate until the fifth century AD. The earliest Japanese documents were written by bilingual Chinese or Korean officials employed at the Yamato court. For example, the correspondence from King Bu of Wa to Emperor Shun of Liu Song in 478 has been praised for its skillful use of allusion. Later, groups of people called fuhito were organized under the monarch to read, during the reign of Empress Suiko, the Yamato court began sending full-scale diplomatic missions to China, which resulted in a large increase in Chinese literacy at the Japanese court. The Japanese language had no form at the time Chinese characters were introduced. Chinese characters also came to be used to write Japanese words, around 650 CE, a writing system called manyōgana evolved that used a number of Chinese characters for their sound, rather than for their meaning. Manyōgana written in cursive style evolved into hiragana, or onna-de, that is, ladies hand, major works of Heian-era literature by women were written in hiragana. Katakana emerged via a path, monastery students simplified manyōgana to a single constituent element. Thus the two writing systems, hiragana and katakana, referred to collectively as kana, are descended from kanji. Katakana are mostly used for representing onomatopoeia, non-Japanese loanwords, the names of plants and animals, and for emphasis on certain words. In 1946, following World War II and under the Allied Occupation of Japan and this was done with the goal of facilitating learning for children and simplifying kanji use in literature and periodicals. The number of characters in circulation was reduced, and formal lists of characters to be learned during each grade of school were established, some characters were given simplified glyphs, called shinjitai. Many variant forms of characters and obscure alternatives for common characters were officially discouraged and these are simply guidelines, so many characters outside these standards are still widely known and commonly used, these are known as hyōgaiji. The kyōiku kanji are 1,006 characters that Japanese children learn in elementary school, originally the list only contained 881 characters. This was expanded to 996 characters in 1977 and it was not until 1982 the list was expanded to its current size
20.
Romanization of Japanese
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The romanization of Japanese is the application of the Latin script to write the Japanese language. This method of writing is referred to in English as rōmaji. There are several different romanization systems, the three main ones are Hepburn romanization, Kunrei-shiki romanization, and Nihon-shiki romanization. Variants of the Hepburn system are the most widely used, Japanese is normally written in a combination of logographic characters borrowed from Chinese and syllabic scripts which also ultimately derive from Chinese characters. It is also used to transliterate Japanese terms in text written in English on topics related to Japan, such as linguistics, literature, history, and culture. Rōmaji is the most common way to input Japanese into word processors and computers, all Japanese who have attended elementary school since World War II have been taught to read and write romanized Japanese. The word rōmaji literally means Roman letters, and in Japan it is often used to refer to the Latin alphabet itself than to any specific form of romanized Japanese. The earliest Japanese romanization system was based on the Portuguese orthography and it was developed around 1548 by a Japanese Catholic named Yajiro. Jesuit priests used the system in a series of printed Catholic books so that missionaries could preach and teach their converts without learning to read Japanese orthography. The most useful of these books for the study of early modern Japanese pronunciation and early attempts at romanization was the Nippo jisho, in general, the early Portuguese system was similar to Nihon-shiki in its treatment of vowels. The latter continued to be printed and read after the suppression of Christianity in Japan, the Hepburn system included representation of some sounds that have since changed. The Nihon-shiki romanization was an outgrowth of that movement, several Japanese texts were published entirely in rōmaji during this period, but it failed to catch on. Today, the use of Nihon-shiki for writing Japanese is advocated by the Oomoto sect, during the Allied occupation of Japan, the government of the Supreme Commander for the Allied Powers made it official policy to romanize Japanese. However, that failed and a more moderate attempt at Japanese script reform followed. Hepburn romanization generally follows English phonology with Romance vowels and it is an intuitive method of showing Anglophones the pronunciation of a word in Japanese. It was standardized in the USA as American National Standard System for the Romanization of Japanese, Hepburn is the most common romanization system in use today, especially in the English-speaking world. The Revised Hepburn system of romanization uses a macron to indicate long vowels. For example, the name じゅんいちろう, is written with the kana characters ju-n-i-chi-ro-u, without the apostrophe, it would not be possible to distinguish this correct reading from the incorrect ju-ni-chi-ro-u
21.
East Asia
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East Asia is the eastern subregion of the Asian continent, which can be defined in either geographical or ethno-cultural terms. Geographically and geopolitically, it includes China, Taiwan, Mongolia, Korea and Japan, it covers about 12,000,000 km2, or about 28% of the Asian continent, the East Asian people comprise more than 1.5 billion people. About 38% of the population of Asia and 22%, or over one fifth, the overall population density of the region is 133 inhabitants per square kilometre, about three times the world average of 45/km2. Historically, societies in East Asia have been part of the Chinese cultural sphere, major religions include Buddhism, Confucianism or Neo-Confucianism, Taoism, Chinese folk religion in China and Taiwan, Shinto in Japan, Korean shamanism in Korea. Shamanism is also prevalent among Mongolians and other populations of northern East Asia. The Chinese calendar is the root from which many other East Asian calendars are derived, Chinese Dynasties dominated the region in matters of culture, trade, and exploration as well as militarily for a very long time. There are records of tributes sent overseas from the kingdoms of Korea. There were also considerable levels of cultural and religious exchange between the Chinese and other regional Dynasties and Kingdoms, as connections began to strengthen with the Western world, Chinas power began to diminish. Around the same time, Japan solidified itself as a nation state, throughout World War II, Korea, Taiwan, much of eastern China, Hong Kong, and Vietnam all fell under Japanese control. Culturally, China, Japan, Korea, Taiwan and Vietnam are commonly seen as being encompassed by cultural East Asia, there are mixed debates around the world whether these countries or regions should be considered in East Asia or not. Vietnam Siberia in Russia Sovereignty issues exist over some territories in the South China Sea, however, in this context, the term Far East is often more appropriate which covers ASEAN countries and the countries in East Asia. However, being a Eurocentric term, Far East describes the geographical position in relation to Europe rather than its location within Asia. Alternatively, the term Asia Pacific Region is often used in describing East Asia and this usage, which is seen in economic and diplomatic discussions, is at odds with the historical meanings of both East Asia and Northeast Asia. The Council on Foreign Relations defines Northeast Asia as Japan and Korea, the military and economic superpower of China became the largest economy in the world in 2014, surpassing the United States of America. Currently in East Asia, trading systems are open, and zero or low duties on imports of consumer and capital goods etc. have considerably helped stimulate cost-efficiency. Free and flexible labor and other markets are important factors making for high levels of business-economic performance. East Asian populations have demonstrated highly positive work ethics, there are relatively large and fast-growing markets for consumer goods and services of all kinds. The culture of East Asia has been influenced by the civilisation of China, East Asia, as well as Vietnam, share a Confucian ethical philosophy, Buddhism, political and legal structures, and historically a common writing system
22.
Compassion
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Compassion is the response to the suffering of others that motivates a desire to help them. Compassion motivates people to go out of their way to physical, spiritual. There is also an aspect of compassion which regards a quantitative dimension, such that individuals compassion is often given a property of depth, vigour, the etymology of compassion is Latin, meaning co-suffering. More involved than simple empathy, compassion commonly gives rise to a desire to alleviate anothers suffering. Compassion is often, though not inevitably, the key component in what manifests in the context as altruism. In ethical terms, the expressions down the ages of the so-called Golden Rule often embodies by implication the principle of compassion, the English noun compassion, meaning to love together with, comes from Latin. Ranked a great virtue in numerous philosophies, compassion is considered in almost all the religious traditions as among the greatest of virtues. Three theoretical perspectives of compassion have been proposed, which are contrasted by their predictions, Compassion as a synonym of empathic distress, which is characterized by the feeling of distress in connection with another persons suffering. This perspective of compassion is based on the finding that people sometimes emulate, Compassion is simply a variation of love or sadness, not a distinct emotion. From the perspective of psychology, Compassion can be viewed as a distinct emotional state, which can be differentiated from distress, sadness. Identifying with another person is a process for human beings. This process is related to compassion because sympathizing with others is possible with people from other countries, cultures, locations. A possible source of process of identifying with others comes from a universal category called Spirit. Toward the late 1970s, very different cultures and nations around the world took a turn to religious fundamentalism, the more one person knows about the human condition and the associated experiences is another route to identification. The importance of identifying with others for compassion is contrasted by the physical and psychological effects of abandonment. Compassion seems to be characteristic of democratic societies, the role of compassion as a factor contributing to individual or societal behavior has been the topic of continuous debate. In contrast to the process of identifying with other people, an absence of compassion may require ignoring or disapproving identification with other people or groups. This concept has been illustrated throughout history, The Holocaust, Genocide, European colonization of the Americas, the seemingly essential step in these atrocities could be the defining of the victims as not human or not us
23.
Veneration
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Veneration, or veneration of saints, is the act of honoring a saint, a person who has been identified as having a high degree of sanctity or holiness. Angels are shown similar veneration in many religions, philologically, to venerate derives from the Latin verb, venerare, meaning to regard with reverence and respect. Veneration of saints is practiced, formally or informally, by adherents of some branches of all religions, including Christianity, Judaism, Hinduism, Islam. The practice of veneration is deemed heretical by iconoclastic denominations, Hinduism has a long tradition of veneration of saints, expressed toward various gurus and teachers of sanctity, both living and dead. Branches of Buddhism include formal liturgical worship of saints, with Mahayana Buddhism classifying degrees of sainthood, other sects, such as Wahhabists etc. abhor the practice. In Judaism, there is no classical or formal recognition of saints, in some regions, for example within Judaism in Morocco, there is a long and widespread tradition of saint veneration. Both main branches of Buddhism, Theravada and Mahayana, recognize those who have achieved a degree of enlightenment as an Arhat. Mahayana Buddhism particularly gives emphasis to the power of saints to aid ordinary people on the path to enlightenment and those who have reached enlightenment, and have delayed their own complete enlightenment in order to help others, are called Bodhisattvas. Mahayana Buddhism has formal liturgical practices for venerating saints, along with specific levels of sainthood. Tibetan Buddhists venerate especially holy lamas, such as the Dalai Lama, veneration towards those who were considered holy began in early Christianity, with the martyrs first being given special honor. Official church commemoration of saints in Rome beginning as early as the third century, over time, the honor also began to be given to those Christians who lived lives of holiness and sanctity. Various denominations venerate and determine saints in different ways, with some having a formal canonization or glorification process, in Roman Catholic and Orthodox theology, veneration is a type of honor distinct from the adoration due to God alone. It is the manifestation of submission, and acknowledgement of dependence, appropriately shown towards the excellence of a divine person. It is the worship of the Creator that God alone deserves, veneration, known as dulia in classical theology, is the honor and reverence appropriately due to the excellence of a created person. Excellence exhibited by created beings likewise deserves recognition and honor and we see a general example of veneration in events like the awarding of academic awards for excellence in school, or the awarding of olympic medals for excellence in sports. There is nothing contrary to the adoration of God when we offer the appropriate honor. We must make a further clarification regarding the use of the term “worship” in relation to the categories of adoration and veneration, historically, schools of theology have used the term “worship” as a general term which included both adoration and veneration. They would distinguish between “worship of adoration” and “worship of veneration. ”The word “worship” was not synonymous with adoration, hence Catholic sources will sometimes use the term “worship” not to indicate adoration, but only the worship of veneration given to Mary and the saints
24.
Mahayana
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Mahayana is one of two main existing branches of Buddhism and a term for classification of Buddhist philosophies and practice. The Buddhist tradition of Vajrayana is sometimes classified as a part of Mahayana Buddhism, a bodhisattva who has accomplished this goal is called a samyaksaṃbuddha, or fully enlightened Buddha. A samyaksaṃbuddha can establish the Dharma and lead disciples to enlightenment, Mahayana Buddhists teach that enlightenment can be attained in a single lifetime, and this can be accomplished even by a layperson. The Mahāyāna tradition is the largest major tradition of Buddhism existing today, with 53. 2% of practitioners, major traditions of Mahāyāna Buddhism today include Chan Buddhism, Korean Seon, Japanese Zen, Pure Land Buddhism, and Nichiren Buddhism. It may also include the Vajrayana traditions of Tiantai, Tendai, Shingon Buddhism, and Tibetan Buddhism, according to Jan Nattier, the term Mahāyāna was originally an honorary synonym for Bodhisattvayāna — the vehicle of a bodhisattva seeking buddhahood for the benefit of all sentient beings. The term Mahāyāna was therefore formed independently at a date as a synonym for the path. The earliest Mahāyāna texts often use the term Mahāyāna as a synonym for Bodhisattvayāna, the presumed dichotomy between Mahāyāna and Hīnayāna can be deceptive, as the two terms were not actually formed in relation to one another in the same era. Among the earliest and most important references to the term Mahāyāna are those that occur in the Lotus Sūtra dating between the 1st century BCE and the 1st century CE. Seishi Karashima has suggested that the term first used in an earlier Gandhāri Prakrit version of the Lotus Sūtra was not the term mahāyāna, the origins of Mahāyāna are still not completely understood. The earliest Western views of Mahāyāna assumed that it existed as a school in competition with the so-called Hīnayāna schools. The earliest textual evidence of Mahāyāna comes from sūtras originating around the beginning of the common era. There is also no evidence that Mahāyāna ever referred to a formal school or sect of Buddhism, but rather that it existed as a certain set of ideals. Membership in these nikāyas, or monastic sects, continues today with the Dharmaguptaka nikāya in East Asia, therefore, Mahāyāna was never a separate rival sect of the early schools. Paul Harrison clarifies that while monastic Mahāyānists belonged to a nikāya, from Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same monasteries side by side. Those who venerate the bodhisattvas and read the Mahayana sūtras are called the Mahāyānists, much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE. Guang Xing states, Several scholars have suggested that the Prajñāpāramitā probably developed among the Mahāsāṃghikas in southern India, in the Āndhra country, warder believes that the Mahāyāna originated in the south of India and almost certainly in the Āndhra country. They note that the ancient Buddhist sites in the lower Kṛṣṇa Valley, including Amaravati, Nāgārjunakoṇḍā and Jaggayyapeṭa can be traced to at least the third century BCE, akira Hirakawa notes the evidence suggests that many Early Mahayana scriptures originated in South India
25.
Pure land
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A pure land is the celestial realm or pure abode of a buddha or bodhisattva in Mahayana Buddhism. The term pure land is particular to East Asian Buddhism and related traditions, the various traditions that focus on pure lands have been given the nomenclature Pure Land Buddhism. Pure lands are also evident in the literature and traditions of Taoism, in the Mahayana sutras, there are many pure lands. Bodhisattvas such as Avalokiteśvara and Manjusri would obtain pure lands after they attained buddhahood, in the Lotus Sutra, Buddha followers such as Śāriputra, Mahākāśyapa, Subhuti, Maudgalyāyana and Rāhula would also have pure lands. The relative time-flow of pure lands may be different, a day in a pure land may be the same duration as years in another. The five features of Buddhahood - the attributes of the sambhogakāya - play a role, perfect teacher, teaching, retinue, place, there was a process of the development of lotus -symbolism in Pure Land Buddhism. The final outcome of the thought was as follows, the aspirants of faith, but those with doubts are born into the lotus-buds. They stay in the calyx of a lotus for five hundred years without seeing or hearing the Three Treasures, within the closed lotus-flowers they enjoy pleasures as though they were playing in a garden or palace. The Princeton Dictionary of Buddhism states that The heavens of the realm of subtle materiality consist of sixteen, seventeen, the last five heavens are collectively designated as the five pure abodes, and the divinities residing there are called the Śuddhāvāsakāyika devas. It may be understood as an interface, portal or epiphany between the Dharmakaya and the Sambhogakaya and it is seminal in the establishment of mandalas governing the outer, inner or secret dimensions. It is the opening and consecration of the space which enfolds. In iconography it is represented by the star, the two interlocking offset equilateral triangles that form a symmetry. It later developed into the purity of the lotus which supports the mandala. In temple siting it is the place or spirit of place that was augured or divined in the sacred geometry of geodesy. In yoga asana, the source is Vajrasana, the seat of enlightenment the ancient name of Bodh Gaya, pundarika defines dharmodaya as that from which phenomena devoid of intrinsic nature originate. Phenomena devoid of intrinsic nature refers to the ten powers, the four fearlessnesses, every Śuddhāvāsa deva is therefore a protector of Buddhism. The king renounced his kingdom, became a monk, and vowed to reach enlightenment and he expressed his bodhicitta intention through forty-eight vows, and promised to refuse buddhahood if any of these vows were not fulfilled. With these words, the earth trembled and flowers rained down from the skies, praises resounded and with them the prophecy that this monk would surely become a buddha
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Sukhavati
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Sukhāvatī, or the Western Paradise, refers to the western pure land of Amitābha in Mahayana Buddhism. The Sanskrit sukhavatī is the form of sukhāvat, from sukha. There are a number of translations for Sukhāvatī, in Chinese, it is called Jílè, Ānlè, or Xītiān. In Japanese, it is pronounced Gokuraku or Anraku, in Korean, it is called the Western Pure Land of Ultimate Bliss or simply Jeongto Pure Land. In Vietnamese, it is called Cực lạc or Tây Phương Tịnh Độ, in the final part of the Amitāyurdhyāna Sūtra, Gautama Buddha discusses the nine levels into which those born into the pure land are categorized. In Tibetan Buddhism, the world of Sukhavati is invoked during Buddhist funerals as a destination for the deceased. Such rituals are accompanied with the tantric technique of phowa to the pure land of Amitābha. Halkias explains that Sukhavati features in funeral rites and scriptures dedicated to the care of the dead. Sukhāvatīvyūha, two sūtras Inagaki, Hisao, trans, the Three Pure Land Sutras, Berkeley, Numata Center for Buddhist Translation and Research, ISBN 1-886439-18-4, Archived from the original on May 12,2014 CS1 maint, Unfit url Tanaka, Kenneth K. Controversy in Chinese Buddhism on the Nature of Pure Land, Pacific World Journal 3, 36-45 Halkias, luminous Bliss, a Religious History of Pure Land Literature in Tibet. With an Annotated Translation and Critical Analysis of the Orgyen-ling golden short Sukhāvatīvyūha-sūtra, the Shorter Sukhāvatīvyūha Sūtra, the Amitabha Sutra Dol-po-pa’s, A Prayer for Birth in Sukhāvatī
27.
Lotus Sutra
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The Lotus Sūtra is one of the most popular and influential Mahayana sutras, and the basis on which the Tiantai, Tendai, Cheontae, and Nichiren schools of Buddhism were established. According to Paul Williams, For many East Asian Buddhists since early times the Lotus Sutra contains the final teaching of the Buddha, complete and sufficient for salvation. The earliest known Sanskrit title for the sūtra is the Saddharma Puṇḍarīka Sūtra, in English, the shortened form Lotus Sūtra is common. The Lotus Sūtra has also highly regarded in a number of Asian countries where Mahāyāna Buddhism has been traditionally practiced. According to Fuse, the sections of chapters 1-9 and 17 were probably created in the first century BCE. He estimates the date of the stage, chapters 10,11, 13-16, 18-20 and 27. Chapters 21-26 belong to the last stage, according to Teiser and Stone, there is consensus about the stages of composition but not about the dating of these strata. Tamura argues that the first stage of composition, chapters 2-9, was completed around 50 CE and he dates the third stage, chapters 22-27, around 150 CE. Karashima proposes another modified version of Fuse´s hypothesis with the sequence of composition. The first layer of this includes the tristubh verses of these chapters which may have been transmitted orally in a Prakrit dialect. The second layer consists of the verses and the prose of chapters 2-9. Chapters 1, 10-20,27, and a part of chapter 5 that is missing in Kumarajivas translation, chapters 21-26 and the section on Devadatta in chapter 11 of the Sanskrit version. Three translations of the Lotus Sūtra into Chinese are extant, The Lotus Sūtra of the Correct Dharma, in ten volumes and twenty-seven chapters, the Lotus Sūtra of the Wonderful Dharma, in eight volumes and twenty-eight chapters, translated by Kumārajīva in 406 CE. The Supplemented Lotus Sūtra of the Wonderful Dharma, in seven volumes and twenty-seven chapters, the Lotus Sūtra was originally translated from Sanskrit into Chinese by Dharmarakṣa in 286 CE in Changan during the Western Jin Period. However, the view there is a high degree of probability that the base text for that translation was actually written in a Prakrit language has gained widespread acceptance. It may have originally been composed in a Prakrit dialect and then translated into Sanskrit to lend it greater respectability. This early translation by Dharmarakṣa was superseded by a translation in seven fascicles by Kumārajīva´s team in 406 CE, according to Jean-Noël Robert, Kumārajīva relied heavily on the earlier version. The Sanskrit editions are not widely used outside of academia and this composite sutra is often called the Threefold Lotus Sūtra or Three-Part Dharma Flower Sutra
28.
Kiyomizu-dera
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Kiyomizu-dera, officially Otowa-san Kiyomizu-dera, is an independent Buddhist temple in eastern Kyoto. The temple is part of the Historic Monuments of Ancient Kyoto UNESCO World Heritage site and it was one of 20 finalists for the New7Wonders of the World. Kiyomizu-dera was founded in the early Heian period, the temple was founded in 778 by Sakanoue no Tamuramaro, and its present buildings were constructed in 1633, ordered by the Tokugawa Iemitsu. There is not a nail used in the entire structure. It takes its name from the waterfall within the complex, which runs off the nearby hills, Kiyomizu means clear water, or pure water. It was originally affiliated with the old and influential Hossō sect dating from Nara times, however, in 1965 it severed that affiliation, and its present custodians call themselves members of the Kitahossō sect. The main hall has a veranda, supported by tall pillars. Large verandas and main halls were constructed at many sites during the Edo period to accommodate large numbers of pilgrims. The popular expression to jump off the stage at Kiyomizu is the Japanese equivalent of the English expression to take the plunge and this refers to an Edo period tradition that held that, if one were to survive a 13m jump from the stage, ones wish would be granted. 234 jumps were recorded in the Edo period and, of those,85. 4% survived, beneath the main hall is the Otowa waterfall, where three channels of water fall into a pond. Visitors can catch and drink the water, which is believed to have wish-granting powers, the temple complex includes several other shrines, among them the Jishu Shrine, dedicated to Ōkuninushi, a god of love and good matches. Jishu Shrine possesses a pair of stones placed 18 meters apart. Success in reaching the other stone with their eyes closed implies that the pilgrim will find love, one can be assisted in the crossing, but this is taken to mean that a go-between will be needed. The persons romantic interest can assist them as well, the complex also offers various talismans, incense, and omikuji. The site is popular during festivals when additional booths fill the grounds selling traditional holiday foodstuffs. In 2007, Kiyomizu-dera was one of 21 finalists for the New Seven Wonders of the World, however, it was not picked as one of the seven winning sites. Tourism in Japan Graham, Patricia J. Faith and Power in Japanese Buddhist Art ISBN 978-0-8248-3126-4, Kyoto, The Old Capital of Japan, 794-1869. Information and Photograph Kiyomizu-dera Temple at Official Kyoto Travel Guide Kiyomizu-dera Temple home page Photos and details of Kiyomizu-dera as a pilgrimage destination
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Shaolin Monastery
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The Shaolin Monastery, also known as the Shaolin Temple, is a Chan Buddhist temple in Dengfeng County, Henan Province, China. Dating back 1,500 years when founded by Fang Lu-Hao, Shaolin Monastery and its Pagoda Forest were inscribed as a UNESCO World Heritage Site in 2010 as part of the Historic Monuments of Dengfeng. The name refers to the forests of Shaoshi mountain, one of the seven peaks of Song mountains, the first Shaolin Monastery abbot was Batuo, a dhyāna master who came to China from India or from Greco-Buddhist Central Asia in 464 AD to spread Buddhist teachings. Yang Xuanzhi, in the Record of the Buddhist Monasteries of Luoyang, the Kangxi Emperor of the Qing dynasty was a supporter of Shaolin Temple, and he wrote the calligraphic inscriptions that still hang over the Heavenly King Hall and the Buddha Hall today. Traditionally Bodhidharma is credited as founder of the arts at the Shaolin Temple. However, martial arts historians have shown this legend stems from a 17th-century qigong manual known as the Yijin Jing, the authenticity of the Yi Jin Jing has been discredited by some historians including Tang Hao, Xu Zhen and Ryuchi Matsuda. Tiantai, and falsely attributed to Bodhidharma, forged prefaces, attributed to the Tang general Li Jing and the Southern Song general Niu Gao were written. The Shaolin monks have made some fame for themselves through their fighting skill, based on this, Bodhidharma was claimed to be the ancestor of Shaolin martial arts. This manuscript is full of errors, absurdities and fantastic claims, the oldest available copy was published in 1827. The composition of the text itself has been dated to 1624. d and this story first appeared in a popular novel, The Travels of Lao T’san, published as a series in a literary magazine in 1907. As a result, it has enjoyed vast oral circulation and is one of the most “sacred” of the narratives shared within Chinese, other scholars see an earlier connection between Da Mo and the Shaolin Monastery. Scholars generally accept the historicity of Da Mo who arrived in China from his country India around 480, Da Mo and his disciples are said to have lived a spot about a mile from the Shaolin Temple that is now a small nunnery. In the 6th century, around 547, The Record of the Buddhist Monasteries says Da Mo visited the area near Mount Song, in 645 The Continuation of the Biographies of Eminent Monks describes him as being active in the Mount Song region. Around 710 Da Mo is identified specifically with the Shaolin Temple and it also speaks of Huikes many trials in his efforts to receive instruction from Da Mo. In the 11th century a work embellishes Da Mo legends with great detail, a stele inscription at the Shaolin Monastery dated 728 reveals Da Mo residing on Mount Song. Another stele in 798 speaks of Huike seeking instruction from Da Mo, another engraving dated 1209 depicts the barefoot saint holding a shoe according to the ancient legend of Da Mo. A plethora of 13th- and 14th-century steles feature Da Mo in Various roles, one 13th-century image shows him riding a fragile stalk across the Yangtze River. In 1125 a special temple was constructed in his honor at the Shaolin Monastery, the monastery has been destroyed and rebuilt many times
30.
Tibetan Buddhism
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Tibetan Buddhism is the body of Buddhist doctrine and institutions characteristic of Tibet, the regions surrounding the Himalayas and much of Central Asia. It derives from the latest stages of Indian Buddhism and preserves the Tantric status quo of eighth-century India, Tibetan Buddhism aspires to Buddhahood or rainbow body. Religious texts and commentaries comprise the Tibetan Buddhist canon, such that Tibetan is a language of these areas. Among its prominent exponents is the 14th Dalai Lama of Tibet, the number of its adherents is estimated to be between ten and twenty million. Westerners unfamiliar with Tibetan Buddhism initially turned to China for an understanding, there the term used was lamaism to distinguish it from a then traditional Chinese form. The term was taken up by scholars including Hegel, as early as 1822. Insofar as it implies a discontinuity between Indian and Tibetan Buddhism, the term has been discredited, another term, Vajrayāna is occasionally used mistakenly for Tibetan Buddhism. More accurately, it signifies a certain subset of practices included in, not only Tibetan Buddhism, the native Tibetan term for all Buddhism is doctrine of the internalists. There is an association between the religious and the secular the spiritual and the temporal in Tibet. The term for this relationship is chos srid zung brel, in the west the term Indo-Tibetan Buddhism has become current, in acknowledgement of its derivation from the latest stages of Buddhist development in northern India. Tibetan Buddhism comprises the teachings of the three vehicles of Buddhism, the Foundational Vehicle, Mahāyāna, and Vajrayāna, the Mahāyāna goal of spiritual development is to achieve the enlightenment of buddhahood in order to most efficiently help all other sentient beings attain this state. The motivation in it is the mind of enlightenment — an altruistic intention to become enlightened for the sake of all sentient beings. Bodhisattvas are revered beings who have conceived the will and vow to dedicate their lives with bodhicitta for the sake of all beings, Tibetan Buddhism teaches methods for achieving buddhahood more quickly by including the Vajrayāna path in Mahāyāna. Buddhahood is defined as a free of the obstructions to liberation as well as those to omniscience. When one is freed from all mental obscurations, one is said to attain a state of continuous bliss mixed with a simultaneous cognition of emptiness, in this state, all limitations on ones ability to help other living beings are removed. It is said there are countless beings who have attained buddhahood. Buddhas spontaneously, naturally and continuously perform activities to all sentient beings. However it is believed that ones karma could limit the ability of the Buddhas to help them, there is a long history of oral transmission of teachings in Tibetan Buddhism
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Chenrezig
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Avalokiteśvara is a bodhisattva who embodies the compassion of all Buddhas. This bodhisattva is variably depicted and described and is portrayed in different cultures as female or male. In Chinese Buddhism, Avalokiteśvara has become the different female figure Guanyin. In Cambodia, he appears as Lokeśvara, in accordance with sandhi, a+iśvara becomes eśvara. Combined, the parts mean lord who gazes down, the word loka is absent from the name, but the phrase is implied. It does appear in the Cambodian form of the name, Lokeśvara, the earliest translation of the name into Chinese by authors such as Xuanzang was Guānzìzài, not the form used in East Asian Buddhism today, Guanyin. It was initially thought that this was due to a lack of fluency, as Guanzizai indicates the original Sanskrit form was actually Avalokitasvara, the original form Avalokitasvara appears in Sanskrit fragments of the fifth century. This earlier Sanskrit name was supplanted by the form containing the ending -īśvara lord, the original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. Some attributes of such a god were transmitted to the bodhisattva, in Sanskrit, Avalokiteśvara is also referred to as Padmapāni or Lokeśvara. In Tibetan, Avalokiteśvara is Chenrézik, and is said to emanate as the Dalai Lama the Karmapa, an etymology of the Tibetan name Chenrézik is spyan eye, ras continuity and gzig to look. This gives the meaning of one who looks upon all beings. In this text and others, such as the Longer Sukhavativyuha Sutra, Avalokiteśvara is an attendant of Amitabha and these are found in the Lotus Sutra chapter 25. This chapter is devoted to Avalokiteśvara, describing him as a bodhisattva who hears the cries of sentient beings. A total of 33 different manifestations of Avalokiteśvara are described, including female manifestations, the chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sutra, called the Avalokiteśvara Sūtra, when the Chinese monk Faxian traveled to Mathura in India around 400 CE, he wrote about monks presenting offerings to Avalokiteśvara. When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees of all walks of life, from kings, to monks, to laypeople. Avalokiteśvara remained popular in India until the 12th century when Muslim invaders conquered the land, in Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. Whose divinised form becomes the subject of an important Buddhist cult starting in the eighth century, in late imperial China, these early esoteric traditions still thrived in Buddhist communities
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Theravada
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Theravāda is a branch of Buddhism that uses the Buddhas teaching preserved in the Pāli Canon as its doctrinal core. The Pali canon is the only complete Buddhist canon which survives in a classical Indic Language, Pali, another feature of Theravada is that it tends to be very conservative about matters of doctrine and monastic discipline. As a distinct sect, Theravada Buddhism developed in Sri Lanka, Theravada also includes a rich diversity of traditions and practices that have developed over its long history of interactions with varying cultures and religious communities. It is the dominant form of religion in Cambodia, Laos, Myanmar, Sri Lanka, and Thailand, and is practiced by minority groups in Bangladesh, China, Nepal, and Vietnam. In addition, the diaspora of all of these groups as well as converts around the world practice Theravāda Buddhism, contemporary expressions include Buddhist modernism, the Vipassana movement and the Thai Forest Tradition. The name Theravāda comes from the ancestral Sthāvirīya, one of the early Buddhist schools, according to its own accounts, the Theravāda school is fundamentally derived from the Vibhajjavāda doctrine of analysis grouping, which was a division of the Sthāvirīya. Significantly, the Sthāviras in turn comprise three sub-nikāyas, the Jetavanīyas, the Abhayagirivāsins, and the Mahāvihāravāsins, according to Damien Keown, there is no historical evidence that the Theravāda school arose until around two centuries after the Great Schism which occurred at the Third Council. These teachings were known as the Vibhajjavada, emperor Ashoka is supposed to have assisted in purifying the sangha by expelling monks who failed to agree to the terms of Third Council. The elder monk Moggaliputta-Tissa was at the head of the Third council and compiled the Kathavatthu, later, the Vibhajjavādins in turn is said to have split into four groups, the Mahīśāsaka, Kāśyapīya, Dharmaguptaka, and the Tāmraparṇīya. The Theravāda is said to be descended from the Tāmraparṇīya sect, the most distinctive features of this phase and virtually the only contemporary historical material, are the numerous Brahmi inscriptions associated with these caves. They record gifts to the sangha, significantly by householders and chiefs rather than by kings, the Buddhist religion itself does not seem to have established undisputed authority until the reigns of Dutthagamani and Vattagamani. The first records of Buddha images come from the reign of king Vasabha, in the 7th century, the Chinese pilgrim monks Xuanzang and Yijing refer to the Buddhist schools in Sri Lanka as Shàngzuòbù, corresponding to the Sanskrit Sthavira nikāya and Pali Thera Nikāya. Yijing writes, In Sri Lanka the Sthavira school alone flourishes, the school has been using the name Theravāda for itself in a written form since at least the 4th century, about one thousand years after the Buddhas death, when the term appears in the Dīpavaṁsa. According to Buddhist scholar A. K. Warder, the Theravāda, spread rapidly south from Avanti into Maharashtra and Andhra and down to the Chola country, as well as Sri Lanka. According to Richard Gombrich this is the earliest record we have of Buddhist scriptures being committed to writing anywhere, the Theravada Pali texts which have survived are derived from the Mahavihara of Anuradhapura, the ancient Sri Lankan capital. Later developments included the formation and recording of the Theravada commentary literature, the Theravada tradition records that even during the early days of Mahinda, there was already a tradition of Indian commentaries on the scriptures. Of great importance to the tradition is the work of the great Theravada scholastic Buddhaghosa. Buddhaghosa wrote in Pali, and after him, most Sri Lankan Buddhist scholastics did as well and this allowed the Sri Lankan tradition to become more international through a lingua franca so as to converse with monks in India and later Southeast Asia
33.
Gangaramaya Temple
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Gangaramaya Temple is one of the most important temples in Colombo, Sri Lanka, being a mix of modern architecture and cultural essence. The temples architecture demonstrates a mix of Sri Lankan, Thai, Indian. It has the features of a Vihara, the Cetiya the Bodhitree, the Vihara Mandiraya, the Seema malaka. In addition, a museum, a library, a residential hall, most notable for tourists is the architecture of the Simamalaka Shrine, which was built with donations from a Muslim sponsor to the design of Geoffrey Bawa. It was the home for scholars such as Ratmalana Sri Dharmarama Thero, Waskaduwa Sri Subhuti Thero, Weligama Sri Sumangala Thero, Welivitiye Dhammaratna Thero. The land bordered on two sides by the Moragoda Ela and the Pettigala Ela was used to build the temple, a Bo sapling brought from the great Sri Maha Bhodiya in Anuradhapura, was also planted by his own hands and brought up. He also built a preaching hall and the walls, railings. Today Gangaramaya serves not only as a place of Buddhist worship, the temple is involved in Buddhist welfare work including old peoples homes, a vocational school and an orphanage. The temple is attractive and tolerant to congregation members of many different religions
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