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Content Updated. More scriptural citations and explanations are added for Prajna-Paramita and Wisdom (Sophia).

From : The One in Different Religions (universalalphaomega.blogspot.com) Taoism Ultimate One the Heavenly Savior (太乙救苦天尊) Ultimate One the Heavenly Savior (太乙救苦天尊) is a divine manifestation of the Uncreated energy of The One (先天一炁), a.k.a. Ultimate One (太一). According to Taoist Scriptures, He comes from the Eastern World of Everlasting Bliss (東方長樂世界), riding a nine-headed lion. He has countless manifestations and incarnations in all worlds. Master Loy's Spring and Autumn Annals (呂氏春秋.大樂) says : Tao is the ultimate essence, which is formless and nameless. To name it artificially, it can be called Ultimate One. (道也者，至精也，不可為形，不可為名，強為之，謂之太一。) The Ultimate One generates Water (太一生水) says : Heaven and earth are created by Ultimate One. (天地者，太一之所生也。) The Wondrous Scripture on Ultimate One's Salvation and Protection (太一救苦護身妙經) says : In the Eastern World of Everlasting Bliss, there is a greatly merciful and benevolent one called Ultimate One the Heavenly Savior. He has countless manifestations and incarnations, such as heavenly deities, emperors, kings, saints, spirits, people of various careers, etc., residing in all realms including heavens, human worlds, and hells. He has infinite holy power and innumerable merits. He saves the sufferings and responds to prayers, as long as living beings seek His help. (此東方長樂世界，有大慈仁者，太一救苦天尊，化身如恒沙數，物隨聲應，或住天宮，或降人間，或居地獄，或攝群邪，或為仙童玉女，或為帝君聖人，或為天尊真人，或為金剛神王，或為魔王力士，或為天師道士，或為皇人老君，或為天醫功曹，或為男子女子，或為文武官宰，或為都大元帥，或為教師，或為風師雨師，神通無量，功行無窮，尋聲救苦，應物隨機，今告汝知。) Additionally, in The Wondrous Scripture on Ultimate One's Salvation and Protection (太一救苦護身妙經), the origin of Ultimate One the Heavenly Savior is told by the following verses : The primordial energy of The Origin. A wondrous manifestation of the Essence of Nine Yeong. His mightiness and merits are omnipresent. He comes and reveals the Truth in a miraculous trance. (元元之祖氣，妙化九陽精。威德布十方，恍恍現其真。) The Scripture of Way and Virtue (道德經) says : There is a thing that is perfect and complete in nature. It always exists, even before the creation of heaven and earth. Being quiescent and formless, it is self-existent and changeless. It circulates everywhere and never stops. It is the mother of heaven and earth. I do not know its name, but call it Tao. (有物混成，先天地生。寂兮寥兮，獨立而不改，周行而不殆，可以為天地母。 吾不知其名，強字之日道。) Song for Dispelling Doubts Concerning the Correct Path (破迷正道歌) says : The energy of The One circulates unimpededly. It exists within all things including human bodies. (一炁循環無阻礙，散在萬物與人身。) The Scripture of Way and Virtue (道德經) also says : Being invisible is called 'Yi', being unperceivable by ear is called 'Hey', and being intangible is called 'Mey'. The One has all these three attributes, and therefore can hardly be imagined or described. (視之不見名曰夷，聽之不聞名曰希，搏之不得名曰微，此三者不可致詰故，混而為一。) Ultimate One the Heavenly Savior is also known as Ultimate One the Eastern Emperor (東皇太一). East, the direction that Ultimate One comes from, symbolizes the first state of the process towards Perfection.As it is written in Explanation for the GWAs (说卦) in The Scripture of Changes (易經) : God starts out from Tzan (the eastern Gwa). When He reaches Seon (the southeast Gwa), all things that He created are present. When He arrives at Ley (the southern Gwa), His creations become visible. When He reaches Kwan (the southwest Gwa), His creations are nourished and in labor. When He arrives at Deoy (the western Gwa), His creations speak His Words. When He reaches Kin (the northwest Gwa), the War happens. When He arrives at Ham (the northern Gwa), His creations reach the destination where all their works are gathered and accepted. When He reaches Gan (the northeast Gwa), His creations, which are manifestations of His Words, achieve Perfection. (帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。)

Sufism The Divine Light of Allah Allah at the center of an eight-petaled flower Allah According to Sufism, the Divine Light of Allah is the primordial energy by which everything is created and manifested, same as the Word of God in Christianity.As it is written in Miftāḥ al-aghlāq fī madḥ ḥabīb al-Khallāq by Abu Bakr 'Atīqu (Shehi Atiƙu) : My praise of him is in silently bowing down my head Not in what I can write down on paper For what can I say, in praise of someone Whom the Lord of the world has described as “the most exalted in character”! Say whatever you want in praise of him, provided That you describe him as a servant of the Creator Say: His servant, His friend, His beloved His pure one, the opener of all locks The master of all noble messengers and the best from among them He is the origin of all creatures, without exception He holds in his hand the divine light which From the time before Adam has been distributing (God’s) sustenance Everything, without exception, was brought into being from his light The origin of all origins, the seal of those who have come before He is the essence of the essence of the Truth, His talisman And a succour for us, with his subtle assistance He is His oil, His niche, His lamp His glass, hidden from people’s eyes He is His magnetic lodestone Who attracts the hearts to the Presence of the Creator The secret of theophany; the secret of the secret of his God He is the secret of His Lord the Uncreated, the Everlasting He is the straight path, Muhammad Who obliterates error through his radiant light. In the above poem, 'He is His oil, His niche, His lamp' means that Allah is His Light, which is no different from Allah Himself. The same metaphors also exist in the Quran : 24:35 Allah is the Light of the heavens and the earth. His light is like a niche in which there is a lamp, the lamp is in a crystal, the crystal is like a shining star, lit from the oil of a blessed olive tree, located neither to the east nor the west, whose oil would almost glow, even without being touched by fire. Light upon light! Allah guides whoever He wills to His light. And Allah sets forth parables for humanity. For Allah has perfect knowledge of all things. This Divine Light of Allah is often likened to a 'drink'. As it is written in Delirium of a Drunkard, fromthe Liquor (ḥumayyā) of Love of the Donor of what is Desired : [Prelude] [1] My Beloved unveiled Himself to me in the shadow of darkness and my heart like the daybreak shone forth [2] All my worries vanished from my witnessing of Him I attained a joy which no sorrow can dilute [3] Oh beloved, by your kindness, grant that I achieve (the ranks of) those who came before me without difficulty ----------- [1] I journeyed along the path of lovers until I drunk of their brew and I got drunk [2] Cup after cup did I drink, But my thirst only grew the more I drunk [3] This brew intoxicated me. Inebriated and drunk I nearly died after a mere sip [4] My friends failed to realize that I was drunk For I never gained consciousness after that drunkenness [5] So I drunk again, draught after draught My bewilderment increased and I was annihilated [6] I drowned in that drink and in it I persisted Since I didn’t quench my thirst, I persisted [7] If not for this drink, in reality, I would have been non-existent And if not for this thirst for it, I would not have made any progress [8] I entered the tavern of its sāqī and was The drinking buddy of his companions before asking for a drink [9] Then, their leader drew me close to him And the drinking companions caroused with me, so I ascended [10] I climbed to their heights, ascending For that love omened well for me, and I lost my mind [11] O sāqī, take pity and Keep the drinks coming, as I’m not yet full [12] Give me more of that drink, even if just a little bit Or else, o sāqī, I will perish Similarly, a drink of 'pure wine' is often mentioned in the Quran. For example : 76:2 For indeed, We alone created humans from a drop of mixed fluids, in order to test them, so We made them hear and see. ...... 76:5 Indeed, the virtuous will have a drink of pure wine—flavoured with camphor— 76:6 from a spring where Allah’s servants will drink, flowing at their will. ...... 76:17 And they will be given a drink of pure wine flavoured with ginger 76:18 from a spring there, called Salsabîl. 76:19 They will be waited on by eternal youths. If you saw them, you would think they were scattered pearls. ...... 83:18 But no! The virtuous are certainly bound for ’Illiyûn in elevated Gardens 83:19 and what will make you realize what ’Illiyûn is?— 83:20 a fate already sealed, 83:21 witnessed by those nearest to Allah. 83:22 Surely the virtuous will be in bliss, 83:23 seated on canopied couches, gazing around. 83:24 You will recognize on their faces the glow of delight. 83:25 They will be given a drink of sealed, pure wine, 83:26 whose last sip will smell like musk. So let whoever aspires to this strive diligently. 83:27 And this drink’s flavour will come from Tasnîm— 83:28 a spring from which those nearest to Allah will drink. 'Those nearest to Allah' are also called 'those in love with Allah'. Sufi masters often express their love for Allah in their writings. For example, here is a poem by Rumi : I am only the house of your beloved, not the beloved herself: true love is for the treasure, not for the coffer that contains it. The real beloved is that one who is unique, who is your beginning and your end. When you find that one, you’ll no longer expect anything else: that is both the manifest and the mystery. That one is the lord of states of feeling, dependent on none; month and year are slaves to that moon. When he bids the “state,” it does His bidding; when that one wills, bodies become spirit.

Hinduism Adi Para Shakti, the Primordial Energy of Creation Adi Para Shakti, the Great Mother who manifests all divine beings, as well as the whole universe Adi Para Shakti, the formless one who manifests all forms Tripura Sundari the Supreme Goddess, a form of Adi Para Shakti Universal form of Durga, the entire universe is Herself Adi Para Shakti as Durga Maha-Kali, a wrathful form of Adi Para Shakti Adi Para Shakti literally means Primordial Supreme Energy which is feminine, also known as the Great Goddess (Maha Devi) who is the source of all manifestations of the universe. She is formless, invisible, intangible, yet changeless, indestructible, and omnipresent. She is self-existent, exists throughout the creation, development, and destruction of the universe, and also exists before the creation, and after the destruction of the universe. She is the life and wisdom of all living beings, and is the holy power of all divine beings.According to the Devi Bhagavata Purana, in an unimaginable realm beyond the universe, Adi Para Shakti manifests Herself as a Supreme Goddess with exceeding beauty and eternal youth. As it is written in the Book 3, Chapter 3 - On seeing the Devī : We saw a Divine Lady, sitting on the cot, wearing a red garment and a garland of red cloth and bedewed with red sandal paste. Her eyes were dark-red; that beautiful faced red-lipped lady looked more beautiful than ten millions of lightnings and ten millions of Lakṣmīs and lustrous like the Sun. ...... Who is of the colour of the rising Sun, all merciful, and in the full bloom of youth. That lotus-faced smiling lady was adorned with all the beauties of Nature. ...... At this juncture Bhagavān Viṣṇu saw closely the sweet smiling Devī and by his intelligence came to a definite conclusion and spoke to us :-- “This is the Devī Bhagavatī Mahāvidyā Mahā Māyā, undecaying and eternal; She is the Full, the Prakriti; She is the Cause of us all. This Devī is inconceivable to those who are of dull intellects; only the Yogis can see Her by their Yoga-powers. She is eternal (Brahmā) and also non-eternal (Māyā). She is the Will-force of the Supreme Self. She is the First Creatrix of this world. ...... This Devī with wide eyes, the Lady of the Universe, has produced the Vedas. The less-fortunate persons cannot worship Her. During the time of Pralaya, She destroys all the Universe, draws within Her body all the subtle bodies (Liṅga-Sarīras), and plays. O two Devas! At present She is residing in the form of the Seed of the Universe. ...... O Brahmān! O Śaṅkara! To-day we are blessed and highly fortunate that we have got the sight of this Devī. The tapasyā (asceticisms) that we practised of yore have yielded to us this fruit. Else why Bhagavatī has shown so carefully Her own form? Those who are highly meritorious by tapasyās and gifts of abundant wealth, those high souled persons are able to see this all-auspicious Bhagavatī. The person attached to sensual objects can never see Her. It is She that is the Mūlā Prakriti, united with the Cidānanda Person. It is She that creates this Brahmānda and exhibits it to the Paramātmā (the Supreme Self). O two Devas! This whole Universe and all the Seers and Seen and other things contained therein owe to Her as their sole cause. She is the Māyā assuming all forms; She is the Goddess of all. The Devi Bhagavata Purana, Book 3, Chapter 4 - On the hymns to the Great Devī by Viṣṇu says : Śrī Bhagavān said :-- Salutation to the Devī Prakriti, the Creatrix; I bow down again and again to Thee. Thou art all-auspicious and grantest the desires of Thy devotees; Thou art of the nature of Siddhi (success) and Vriddhi (increase). I bow down again and again to Thee. I bow down to the World Mother, Who is of the nature of Everlasting Existence, Intelligence and Bliss. O Devī! Thou createst, preservest and destroyest this Universe; Thou dost the Pralaya (the great Dissolution) and showest favour to the created beings. Thus Thou art the Authoress of the above five fold things that are done; so, O Bhuvaneśvarī, I bow down to Thee! Thou art the great efficient and material cause of the changeful. Thou art the Unchangeable, Immoveable Consciousness; Thou art the half letter (Ardhamātrā), Hrillekhā (the consciousness that ever pervades both inside and outside the Universe); Thou art the Supreme Soul and the individual soul. Salutation again and again to Thee. O Mother! I now realise fully well that this whole Universe rests on Thee; it rises from Thee and again melts away in Thee. The creation of this Universe shews Thy infinite force. ...... 32. O Mother! Were it not for Thee, no object would be visible, Thou pervadest the whole Universe. It is for this reason that those persons that are wise declare that even the Highest Puruṣa can do no work without Thy aid. ...... 35-37. O Mother! When I Myself, Śaṅkara and Brahmā or any one of us is unable to fathom Thy inconceivable glory, who else can then ascertain? O Bhavānī! Who knows, how many more than the several regions that we saw reflected in thy nails of Thy feet, exist in Thy creation. O One endowed with infinitely great powers! O Devī! we saw another Viṣṇu, another Hara, another Brahmā, all of great celebrity in the Universe exhibited by Thee; who knows how many other such Brahmās, etc., exist in Thy other Universes! Thy glory is infinite. O Mother! I bow down again and again to Thy lotus feet and pray to Thee that may Thy this form exist always in my mind. May my mouth always utter Thy name and may my two eyes see always Thy lotus feet. ...... O World-Mother! There is nothing in this world that is not known to Thee for Thou art omniscient. So O Bhavānī! What more shall my humble self declare to Thee! Now dost Thou do whatever Thou desirest. O Devī! The rumour goes that Brahmā is the Creator, Viṣṇu is the Preserver, and Maheśvara is the Destroyer! Is this true? O Eternal One! It is through Thy Will power, through Thy force, that we create, preserve and destroy. ...... Thou art the attributeless Self, yet by Thy Māyic power Thou appearest in the form of this Prapañca Universe. When Brahmā, Maheśa, and I myself take birth by Thy power and are not eternal, what more can be said of Indra and other Devas than this that they are mere temporary things and created. It is only Thou that art Eternal, Ancient Prakriti and the Mother of this Universe. ...... Thou art the Vidyā of the intelligent persons and the Śakti of the beings endowed with force; Thou art Kīrtī (fame), Kānti (lustre), Kamalā (wealth) and the spotless Tuṣṭi (peace, happiness). Amongst men, Thou art the dispassion, leading to Mukti (complete freedom from bondage). Thou art the Gāyatri, the mother of the Vedas; and Thou art Svahā, Svadhā, etc. Thou art the Bhāgavatī, of the nature of the three Guṇas; Thou art the half mātrā (half the upper stroke of a letter), the fourth state, transcending the Guṇas. It is Thou that givest always the Śāstras for the preservation of the Devas and the Brāhmaṇas. It is Thou that hast expanded and manifested this whole phenomenon of the visible Universe for the liberation of the embodied souls (Jīvas), the parts of the pure holy Brāhmaṇ, the Full, the Beginningless, the Deathless, forming the waves of the lnfinite expanse of ocean. ...... O Mother! O Destroyer of the greatest difficulties! I always take refuge unto Thee. Thou dost save me from this ocean of Samsāra, full of Moha (delusion). Let Thou be my Saviour when my end will come, from these infinitely troublesome and unreal pains arising from love and hatred. Obeisance to Thee! O Devī! O Mahā vidyā! I fall prostrate at Thy feet. O Thou, the Granter of all wishes! O Auspicious One! Dost Thou give the knowledge that is All-Light to Me. Rig Veda, Mandala 10, Hymn 125 says: I proceed with the Rudras, the Vasus, the Ādityas, and the Viśvedevās; I support both Mitra and Varuṇa, Agni and Indra, and the two Aśvinṣ. (The meaning is that She is the energy and holy power of all these gods.) I support the foe-destroying Soma, Tvaṣṭā, Pūṣan and Bhaga; I bestow wealth upon the instrumental tutor of the rite offering the oblation, deserving of careful protection, pouring forth the libation. I am the sovereign Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship. Thus Gods have established shrines for me in many places with many homes to enter and abide in. One who eats food, who sees, who breathes, who hears the spoken words, does so through me alone. Even though they are ignorant of me, they are always with me. Hear me if you are capable! I speak to you the truth. I, verily, myself announce and utter the word that Gods and men alike shall welcome. I make the man I love exceeding mighty, make him a sage, an immortal one, and a Brahman. I bend the bow for Rudra that his arrow may strike and slay the hater of devotion. I rouse and order battle for the people. I created Earth and Heaven and reside as their Inner Controller. On the world's summit I bring forth the Father: my home is in the waters, in the ocean. Thence I pervade all existing creatures, as their Inner Supreme Self, and manifest them. I created all worlds at my will, without any higher being, and permeate and dwell within them. The eternal and infinite consciousness is I, it is my greatness dwelling in everything. (Compiled and modified from translations by Ralph T.H. Griffith, H. H. Wilson, and others.) According to the Devi Bhagavata Purana, the gods saw the effulgent appearance of the Supreme Goddess, a marvelous manifestation of Adi Para Shakti, however, they also realized that Adi Para Shakti Herself is actually invisible, unchangeable, indestructible, and eternal. As it is written in the Book 3, Chapter 7 - On the creation and the Tattvas and their presiding deities : 1.O Brahmā said :-- Nārada! Thus we three I, Viṣṇu, and Mahādeva saw that highly effulgent Goddess: we also saw separately Her attendant goddesses, one after another, that form, as it were, a veil to her? Who were also preeminently grand. 2-3. Vyāsa said :-- O king! Nārada, the foremost of the Munis, hearing thus his father’s words, was exceedingly pleased and asked :-- O Grandsire of all the Lokas! Now describe in detail that ancient and indestructible undecaying, unchangeable, eternal Puruṣa, that is Nirguṇa (free from Prākritic qualities) that you have seen and realised. 4. Father! You have seen the Śakti (the Prime Energy) personified the Saguṇa energy (Energy with qualities), the Supreme Goddess, having hands and feet; but cannot understand of what kind is that Nirguṇa Śakti (Energy without material qualities) which cannot be seen and which is devoid of all Prākritic qualities. ...... 7. Father, you have been so successful as to see that beautiful Śakti with qualities; I have heard about Her from you, but how and of what sort, is that invisible attributeless energy as well as that Nirguṇa Purusa (Supreme Self without material qualities). Please narrate and explain all these and satisfy my desires that always reign in my breast. 8. Vyāsa said :-- O King! Thus asked by Nārāda, the Lord of creation, the grandsire of the Lokas, smiled, and began to speak the truth in the following words :-- 9. O best of Munis! The form of the Nirguṇa Purusa (the Supreme Spirit beyond the Prākritic qualities) cannot exist or be visible; for everything that comes within the range of sight is transitory. How can, then, that Eternal Spirit have form and how can He become visible! ...... 15. What is Śakti (energy) is the Highest Self; what is the Highest Self is the Highest Śakti. O Nārada! Nobody can ascertain the subtle difference between these two. (In other words, the Word is God, God is the Word.) ...... 21. Until one becomes able to cut asunder all connections with qualities, the seeing of that Nirguṇa Brahmā (the attributeless Absolute) is impossible. No sooner one is totally free from Ahamkāra, than the Nirguṇa Brahmā is at once seen by him within his heart. The Devi Bhagavata Purana, Book 3, Chapter 6 - On the description of the Devī’s Vibhutis (powers) says : 1-10. Brahmā said :-- When I thus asked with great humility, the Devī Bhāgavatī, the Prime Śakti, She addressed me thus in the following sweet words :-- There is oneness always between me and the Puruṣa; there is no difference whatsoever at any time between me and the Puruṣa (Male, the Supreme Self). Who is I, that is Puruṣa; who is Puruṣa, that is I. The difference between force and the receptacle of force is due to error. ...... The One, Non-dual, Eternal, Everlasting Brahmā substance becomes dual at the time of creation. As a lamp, though one, becomes two by virtue of adjuncts; as a face, though one, becomes two, as reflected in a mirror; as one man becomes double by his shadow, we become reflected into many, by virtue of different Antah Karaṇas (mind, buddhi, and ahaṅkāra) created by Māyā. ...... The Māyā and Brahmā appear as two and hence all the differences, visible and invisible, have come forth. Only during creation are these differences conceived. When everything melts away, i.e., there comes the Pralaya or general dissolution, then, I am not female, I am not male, nor I am hermaphrodite. I then remain as Brahmā with Māyā latent in it. ...... 11-13. O Brahmā! See what substance is there in this Samsāra, that is separate from Me? And what can you imagine with which I am not connected? So know this as certain that I am these all forms. O Creator! Say, is there any such thing, where you will not see my above mentioned positive form? So, in this creation, I am one, and I am many as well, in various forms. Know this as certain that it is I, that assuming the names of all the various Devas, exist in so many forms of Śaktis. It is I that manifest power and wield strength. ...... I enter in every substance, in everything of the nature of effect. Making that Puruṣa the instrument, I do all the actions (rather Puruṣa is the efficient cause, the immediate agent). Divine manifestations of Adi Para Shakti include Tripura Sundari, Durga, Maha-Kali, Gayatri, Lakshmi, Saraswati, etc.Tripura Sundari is often depicted as sitting on Shiva, while Maha-Kali is often depicted as standing on Shiva, both symbolize that Adi Para Shakti is the essential energy and holy power in Shiva's body.Additionally, similar to Ultimate One the Heavenly Savior in Taoism, and Manjusri in Buddhism, Durga also rides a lion.

Jesus Christ the Word of God Jesus Christ Body and Blood of Christ are Life and Wisdom Body and Blood of Christ are Life and Wisdom Ancient paintings depicting Jesus (upper figure) being supported by Sophia the Divine Wisdom (central figure) The Book of John (KJV) says: 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. 1:2 The same was in the beginning with God. 1:3 All things were made by him; and without him was not any thing made that was made. 1:4 In him was life; and the life was the light of men. 1:5 And the light shineth in darkness; and the darkness comprehended it not ....... 1:9 That was the true Light, which lighteth every man that cometh into the world ....... 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. 1:15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. According to the above text, the Word exists since the beginning, and was used by God to create everything. The Word is life and the light of men. John bare witness of the coming of the Light, and informed people by crying out, saying that Jesus is the Light, namely the Word.In Book of Colossians (KJV), Paul testifies that Jesus Christ is the Word, which is used to create everything, and is the life of everyone : 1:1 Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother, 1:2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ ....... 1:12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 1:13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 1:14 In whom we have redemption through his blood, even the forgiveness of sins: 1:15 Who is the image of the invisible God, the firstborn of every creature: 1:16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 1:17 And he is before all things, and by him all things consist. (The "him" and "he" refer to Jesus Christ.) 1:18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1:19 For it pleased the Father that in him should all fulness dwell; 1:20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven ....... 3:4 When Christ, who is our life, shall appear, then shall ye also appear with him in glory. The Book of Deuteronomy (KJV) also reveals that the Word of God is the life of everyone : 8:3 And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live. The Book of Matthew (KJV) also says : 4:4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. In addition, the Book of John (KJV) says : 6:33 For the bread of God is he which cometh down from heaven, and giveth life unto the world. 6:34 Then said they unto him, Lord, evermore give us this bread. 6:35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst ....... 6:48 I am that bread of life ....... 6:50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 6:51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. 6:53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 6:54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. The Bible also reveals that Jesus Christ is the Wisdom of God. As it is written in 1 Corinthians (KJV) : 1:24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God ....... 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: ...... 2:7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 2:8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. 2:9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. To sum it up, Jesus Christ is the Word, the Primordial One by whom everything is created, and also is the life and wisdom of everyone. In the New Testament Jesus Christ takes the role of Wisdom (Sophia), and hence is honored as Ἁγία Σοφία (Holy Wisdom).

Christianity Wisdom (Sophia), the Primordial Truth of the Universe Wisdom (Sophia) Σοφία the Divine Wisdom A feminine divinity called Wisdom, or Understanding, is found in Proverbs, a Book of the Bible. Here are excerpts from the King James Version : 1:20 Wisdom crieth without; she uttereth her voice in the streets: 1:21 She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, 1:22 How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? 1:23 Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you ....... 8:1 Doth not wisdom cry? and understanding put forth her voice? 8:2 She standeth in the top of high places, by the way in the places of the paths. (also translated as "at the meeting of the roads"[BBE] or "at the crossroads"[NAB].) 8:3 She crieth at the gates, at the entry of the city, at the coming in at the doors. 8:4 Unto you, O men, I call; and my voice is to the sons of man. 8:5 O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart. 8:6 Hear; for I will speak of excellent things; and the opening of my lips shall be right things. 8:7 For my mouth shall speak truth; and wickedness is an abomination to my lips. 8:8 All the words of my mouth are in righteousness; there is nothing froward or perverse in them. 8:9 They are all plain to him that understandeth, and right to them that find knowledge. 8:10 Receive my instruction, and not silver; and knowledge rather than choice gold. 8:11 For wisdom is better than rubies; and all the things that may be desired are not to be compared to it. 8:12 I wisdom dwell with prudence, and find out knowledge of witty inventions. 8:13 The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate. 8:14 Counsel is mine, and sound wisdom: I am understanding; I have strength. 8:15 By me kings reign, and princes decree justice. 8:16 By me princes rule, and nobles, even all the judges of the earth. 8:17 I love them that love me; and those that seek me early shall find me. 8:18 Riches and honour are with me; yea, durable riches and righteousness. 8:19 My fruit is better than gold, yea, than fine gold; and my revenue than choice silver. 8:20 I lead in the way of righteousness, in the midst of the paths of judgment: 8:21 That I may cause those that love me to inherit substance; and I will fill their treasures. 8:22 The LORD possessed me in the beginning of his way, before his works of old. 8:23 I was set up from everlasting, from the beginning, or ever the earth was. 8:24 When there were no depths, I was brought forth; when there were no fountains abounding with water. 8:25 Before the mountains were settled, before the hills was I brought forth: 8:26 While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. 8:27 When he prepared the heavens, I was there: when he set a compass upon the face of the depth: 8:28 When he established the clouds above: when he strengthened the fountains of the deep: 8:29 When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: 8:30 Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; 8:31 Rejoicing in the habitable part of his earth; and my delights were with the sons of men. 8:32 Now therefore hearken unto me, O ye children: for blessed are they that keep my ways. 8:33 Hear instruction, and be wise, and refuse it not. 8:34 Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. 8:35 For whoso findeth me findeth life, and shall obtain favour of the LORD. 8:36 But he that sinneth against me wrongeth his own soul: all they that hate me love death. 9:1 Wisdom hath builded her house, she hath hewn out her seven pillars: 9:2 She hath killed her beasts; she hath mingled her wine; she hath also furnished her table. 9:3 She hath sent forth her maidens: she crieth upon the highest places of the city, 9:4 Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, 9:5 Come, eat of my bread, and drink of the wine which I have mingled. 9:6 Forsake the foolish, and live; and go in the way of understanding. 9:7 He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot. 9:8 Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee. 9:9 Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. 9:10 The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding. 9:11 For by me thy days shall be multiplied, and the years of thy life shall be increased. 9:12 If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it. 9:13 A foolish woman is clamorous: she is simple, and knoweth nothing. 9:14 For she sitteth at the door of her house, on a seat in the high places of the city, 9:15 To call passengers who go right on their ways: 9:16 Whoso is simple, let him turn in hither: and as for him that wanteth understanding, she saith to him, 9:17 Stolen waters are sweet, and bread eaten in secret is pleasant. 9:18 But he knoweth not that the dead are there; and that her guests are in the depths of hell. According to the above text, this Wisdom (Sophia) exists before the creation of heaven and earth. She is used by God to create everything in the universe, hence She is the Ultimate Truth within all manifestations of the universe. She is the wisdom, and also life, of all living beings. She leads living beings to Perfection by giving them Her bread and wine. Whoever eats Her bread and drinks Her wine will become wiser and live longer. Wisdom (Sophia), life of all living beings, is also known as word of God. As it is written in the Bible : ...... that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live. (Deuteronomy 8:3 KJV) And Wisdom (Sophia) is invisible to mortal eyes. As it is written in the Book of Job [KJV] : 28:20 Whence then cometh wisdom? and where is the place of understanding? 28:21 Seeing it is hid from the eyes of all living, and kept close from the fowls of the air. The nature of Wisdom (Sophia) is further described in Wisdom of Solomon [KJV] (a.k.a. Book of Wisdom) : Wis.7 : [22] For wisdom, which is the worker of all things, taught me: for in her is an understanding spirit holy, one only, manifold, subtil, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good quick, which cannot be letted, ready to do good, [23] Kind to man, steadfast, sure, free from care, having all power, overseeing all things, and going through all understanding, pure, and most subtil, spirits. [24] For wisdom is more moving than any motion: she passeth and goeth through all things by reason of her pureness. [25] For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her. [26] For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness. [27] And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets. [28] For God loveth none but him that dwelleth with wisdom. [29] For she is more beautiful than the sun, and above all the order of stars: being compared with the light, she is found before it. [30] For after this cometh night: but vice shall not prevail against wisdom. Wis.8 : [1] Wisdom reacheth from one end to another mightily: and sweetly doth she order all things. [2] I loved her, and sought her out from my youth ...... [4] For she is privy to the mysteries of the knowledge of God, and a lover of his works. [5] If riches be a possession to be desired in this life; what is richer than wisdom, that worketh all things? ...... [8] If a man desire much experience, she knoweth things of old, and conjectureth aright what is to come: she knoweth the subtilties of speeches, and can expound dark sentences: she foreseeth signs and wonders, and the events of seasons and times. Wis.9 : [1] O God of my fathers, and Lord of mercy, who hast made all things with thy word, ...... [9] And wisdom was with thee: which knoweth thy works, and was present when thou madest the world, and knew what was acceptable in thy sight, and right in thy commandments. ...... [11] For she knoweth and understandeth all things, and she shall lead me soberly in my doings, and preserve me in her power. Wis.16 : [12] For it was neither herb, nor mollifying plaister, that restored them to health: but thy word, O Lord, which healeth all things. ...... [26] That thy children, O Lord, whom thou lovest, might know, that it is not the growing of fruits that nourisheth man: but that it is thy word, which preserveth them that put their trust in thee.

Manjusri Bodhisattva Manjusri holding the Sword of Wisdom and a Prajna-paramita Sutra, riding a lion Manjusri wielding the Sword of Wisdom, holding a Prajna-paramita Sutra, and riding a lion Manjusri Bodhisattva is often referred to as Manjusri the Great Wisdom and Manjusri the Youth (Manjusri Kumara-bhuta). The former indicates that Manjusri represents Prajna, the Wisdom of all Buddhas, while the latter hints that Eternal Youth is another important characteristic of the Bodhisattva.According to the Sutras, Manjusri is the one who guides all living beings of the past, present and future towards Buddhahood, therefore he is honored as the Mother of all Buddhas of the past, present and future (三世佛母妙吉祥). As it is written in Mahayana Sutra on Contemplating the Ground-Like Heart Concerning the Legend of the Buddha (大乘本生心地觀經) : Manjusri the Great Holy Lord is the Mother of all Buddhas of the past, present and future. All Buddhas of the ten directions, when they first arouse their hearts to seek Bodhi, they do so because of Manjusri's teaching and guidance. (文殊師利大聖尊，三世諸佛以為母，十方如來初發心，皆是文殊教化力。) Mahayana Sutra on Contemplating the Ground-Like Heart Concerning the Legend of the Buddha (大乘本生心地觀經) also says : The Buddha said to Manjusri: "You are indeed the Mother of all Buddhas of the past, present and future. All Tathagatas, when they first arouse their hearts, or carry out their practice for Bodhi, they do those things because of your guidance. " Placing the Bowl Sutra (佛說放鉢經) says : The Buddha said : "... I achieved Buddhahood all because of Manjusri's benevolence. Furthermore, all the countless Buddhas in the past were disciples of Manjusri, and all those who will become Buddhas in the future, they will achieve Buddhahood because of Manjusri's mightiness, benevolence, and divine power." Although Manjusri, in the past innumerable aeons, had helped countless living beings achieve Buddhahood, the Bodhisattva himself remains a youth forever. In Mahayana Sutras, Manjusri is frequently called Manjusri the Youth (Manjusri Kumara-bhuta), hinting that Wisdom and Youth are two attributes of a same One.Furthermore, since Manjusri is the teacher of all Buddhas of the past, it can be logically concluded that he is the earliest Awakened One who precedes all the other Buddhas. Actually, in Vajrayana Buddhism, there is a supreme form of Manjusri called Dharma Realm Orator Self-existent Manjusri ( Dharmadhatu Vagisvara Manjusri ), which is an equivalent of Dharma Realm, the Primordial Truth.The name "Manjusri" is also considered an allusion to the Truth. "Mañju" in Sanskrit means lovely, beautiful, charming, sweet, pleasing, attractive, etc., while "śrī" is used as an honorific meaning resplendence, glory, wealth, prosperity, auspiciousness, etc. The name is literally translated into Chinese as "妙吉祥", which means "Youthful Beauty the Auspicious One", or "Youthful Beauty with Blessings". "Manju" is translated to Chinese character "妙", hinting that Youthful Beauty is a manifestation of the nature of True Thusness. As it is written in Holy Motionless Lord the Great Wrathful King's Secret Dharani Sutra (聖無動尊大威怒王秘密陀羅尼経) : Youthful Beauty with Blessing Bodhisattva is the Mother who Awakens living beings in the past, present and future, therefore the Bodhisattva is named Manjusri. Similar to Ultimate One the Heavenly Savior in Taoism, Manjusri Bodhisattva also comes from the east. As it is written in Buddha-Avatamsaka nama Maha-Vaipulya Sutra (大方廣佛華嚴經) : To the east, passing worlds as many as atoms in ten Buddha-Worlds, there was a world named Golden Color, the Buddha there was named Unwavering Wisdom. In that world, a Bodhisattva named Manjusri, together with other Bodhisattvas as many as atoms in ten Buddha-Worlds, came to visit the Buddha of this world. East, is the direction associated with Arousing the Bodhi-Heart, the first stage of Mahayana practice.Like many other Buddhist terms, the term Arousing the Bodhi-Heart has two meanings, belonging respectively to two levels of truth : the conventional truth (saṁvṛiti-satya) and the supreme truth (paramartha-satya).In the sense of conventional truth, Arousing the Bodhi-Heart can be alternatively translated as Bringing forth the Bodhi mind, Setting the resolve upon Awakening, etc., referring to the first stage of regular Mahayana practice.In the sense of supreme truth, Arousing the Bodhi-Heart actually means Illuminating the Heart to Reveal the Path to Bodhi, referring to the first stage of True Bodhisattva practice.In both senses, Arousing the Bodhi-Heart is the first stage of cultivation, and is associated with the East direction, as well as the Eastern petal of the Eight-Petaled Lotus Flower.Another similarity between Ultimate One the Heavenly Savior and Manjusri is that Manjusri also rides a lion. This image resonates with another name of the Bodhisattva - Mañju-ghoṣa. "Ghoṣa" in Sanskrit means sound, cry, roar, etc. The name can be literally translated as Youthful Beauty that comes with the Great Sound, and can also be understood as Great Wisdom that comes with Lion's Roar.

Buddhism Prajna-Paramita, the Mother of all Buddhas (般若佛母) Four-Armed Prajna-Paramita Six-Armed Prajna-Paramita Prajna-Paramita, a.k.a. Prajna Bodhisattva (般若菩薩), is a divine manifestation of the Wisdom (Prajna) of all Buddhas.As it is written in The Eight Thousand Lines Prajna-Paramita 108 Names Dharani Sutra (聖八千頌般若波羅蜜多一百八名真實圓義陀羅尼經) : Homage to the most exalted one, Prajna-Paramita the Mother of all Buddhas. Buddhas of the past, present and future, are all born from Her. With the ability of giving birth to all Buddhas, She is called Mother of Buddhas. The Eight Thousand Lines Prajna-Paramita 108 Names Dharani Sutra (聖八千頌般若波羅蜜多一百八名真實圓義陀羅尼經) also says: Prajna-Paramita has 108 names, which are : 1. Prajna-Paramita the most exalted one. 2. Universal Wisdom. 3. Wisdom of all manifestations. 4. Ultimate Reality. 5. True Thusness. 6. Indestructible True Thusness. ....... 11. One who is formless like emptiness, and is free from wishes ....... 15. Dharma nature. 16. Dharma Realm. ....... 36. Mother of all Buddhas. 37. One who gives birth to all Boshisattvas. 38. One who gives birth to all voice-hearers and cause-awakened ones. 39. One who nourishes and maintains all worlds. 40. One who has infinite merits and blessings ....... 74. Emptiness in the supreme sense. ...... 77. Ultimate Emptiness. ...... 80. Changeless Emptiness. ...... 100. Original and Motionless One. ....... According to the above text, many Buddhist terms, such as Universal Wisdom, True Thusness, Dharma nature, Dharma Realm, Emptiness, Ultimate Reality, etc., are various names of Prajna-Paramita, who is formless, invisible, intangible, but also changeless and indestructible. She is the root-essence of everything, the source of Awakening, and also the whole universe. Additionally, according to some other Sutras, some other Buddhist terms, such as Bodhi, Dharma-Body, etc., are also various names of Prajna-Paramita. She is the source of divine power and blessings. She is the One who manifests all. As it is written in Maha-Prajna-Paramita Sutra (大般若波羅蜜多經) : The profound Prajna-Paramita is namely the Supreme Truth, the Bodhi achieved by the Tathagata-Arhat-Samyaksambuddhas. (甚深般若波羅蜜多即是如來、應、正等覺所證無上正等菩提。) The Buddha-Mother Generated Triple Dharma-Treasuries Prajna-Paramita Sutra (佛說佛母出生三法藏般若波羅蜜多經) says: Why ? Because this Prajna-Paramita is the Dharma-Body of all Buddhas of the past, future, and present. (何以故？此般若波羅蜜多即是過去未來現在諸佛法身故。) Maha-Prajna-Paramita Sutra (大般若波羅蜜多經) also says: Prajna-Paramita is namely the Ultimate Uncreated One. (般若波羅蜜多即是畢竟不生。) The Nation-Protecting Prajna-Paramita Sutra Spoken for the Benevolent King (仁王護國般若波羅蜜多經) says: Prajna-Paramita is the Mother of all Buddhas and Bodhisattvas, and is the source of unique merits and divine power. (此般若波羅蜜多，是諸佛母、諸菩薩母，不共功德神通生處) Vajra Cutter Prajna-Paramita Sutra (能斷金剛般若波羅蜜多經) says : All saints, sages, and living beings are manifestations of the Motionless One. (諸賢聖補特伽羅皆是無為之所顯) In an English translation of Asta-Sahasrika Prajna-Paramita Sutra (Eight Thousand Lines Prajna-Paramita Sutra), the nature of Mother Prajna-Paramita is described as follows : SARIPUTRA: The Perfection of Wisdom shines forth as a sublime light, 0 Buddha nature. I sing this spontaneous hymn of light to praise Mother Prajnaparamita. She is worthy of infinite praise. She is utterly unstained, because nothing in this insubstantial world can possibly stain her. She is an ever-flowing fountain of incomparable light, and from every conscious being on every plane, she removes the faintest trace of illusory darkness. She leads living beings into her clear light from the blindness and obscurity caused by moral and spiritual impurity as well as by partial or distorted views of Reality. In her alone can we find true refuge. Sublime and excellent are her revelations through all persons of wisdom. She inspires and guides us to seek the safety and certainty of the bright wings of enlightenment. She pours forth her nectar of healing light to those who have made themselves appear blind. She provides the illumination through which all fear and despair can be utterly renounced. She manifests the five mystic eyes of wisdom, the vision and penetration of each one more exalted than the last. She clearly and constantly points out the path of wisdom to every conscious being with the direct pointing that is her transmission and empowerment. She is an infinite eye of wisdom. She dissipates entirely the mental gloom of delusion. She does not manipulate any structures of relativity. Simply by shining spontaneously, she guides to the spiritual path whatever beings have wandered into dangerous, negative, self-centered ways. ...... She is the universal benefactress who presents, as a sublime offering to truth, the limitless jewel of all Buddha qualities, the miraculous gem which generates the ten inconceivable powers of a Buddha to elevate living beings into consciousness of their innate Buddha nature. She can never be defeated in any way, on any level. She lovingly protects vulnerable conscious beings who cannot protect themselves, gradually generating in them unshakable fearlessness and diamond confidence. She is the perfect antidote to the poisonous view which affirms the cycle of birth and death to be a substantial reality. She is the clear knowledge of the open and transparent mode of being shared by all relative structures and events. Her transcendent knowing never wavers. She is the Perfect Wisdom who gives birthless birth to all Buddhas. And through these sublimely Awakened Ones, it is Mother Prajnaparamita alone who turns the wheel of true teaching. LORD BUDDHA: Precisely so, beloved Sariputra.

From : https://universalalphaomega.blogspot.com/2022/06/cantonese-is-useful-tool-for-chinese.html Most Chinese Buddhist Sutras, especially the Mahayana and Vajrayana Sutras, were translated into Chinese during Tang (唐) and Song (宋) Dynasty. The Chinese pronunciation in these two dynasties are very different from the modern official Chinese pronunciation ( a.k.a. Mandarin ), but similar to Cantonese pronunciation. For example, Sanskrit ‘Manjusri’ is transliterated to Chinese ‘文殊師利’, which pronounces ‘Wen-Shoo-Shi-Li ‘ in Mandarin, and pronounces ‘Man-Siu-See-Ley’ in Cantonese. We can do a syllable-to-syllable comparison here : Sanskrit Chinese Character Cantonese Mandarin Man 文 Man Wen Ju 殊 Siu Shoo S 師 See Shi Ri 利 Ley Li From the above comparison, we can see that the Cantonese pronunciation is closer to the Sanskrit pronunciation than Mandarin. Especially the starting syllable, ‘Man’ in Sanskrit was transliterated to the Chinese character ‘文’, which pronounces ‘Man’ in Cantonese ( same consonant & vowel as the Sanskrit ), and pronounces ‘Wen’ in Mandarin ( both the consonant & vowel are very different from the Sanskrit ). So if you know only the Mandarin pronunciation, you would be confused why the Sanskrit ‘Manjusri’ is transliterated that way. Another example, Sanskrit ‘Namo’ is transliterated into Chinese as ‘南無’, which pronounces ‘Nam-Mo’ in Cantonese, and ‘Nan-Woo’ in Mandarin. Here is a syllable-to-syllable comparison : Sanskrit Chinese Character Cantonese Mandarin Nam 南 Nam Nan mo 無 Mo Woo Apparently the Cantonese pronunciation of ‘南無’ is very similar, almost identical to the original Sanskrit pronunciation, while the Mandarin pronunciation is very different, especially the second syllable. More examples : Sanskrit ‘Kasaya’ is transliterated to ‘袈裟’, which pronounces ‘Ka-Sa’ in Cantonese, and ‘Jia-Sha’ in Mandarin. The first syllable in the Mandarin pronunciation is very different from the Sanskrit pronunciation. Sanskrit ‘Kundali’ is transliterated to ‘軍荼利’, which pronounces ‘Kun-Toe-Ley’ in Cantonese, and ‘Jiun-Too-Li’ in Mandarin. Sanskrit ‘Mahesvara’ is transliterated to ‘摩醯首羅’, which pronounces ‘Mo-Hey-Sau-Lo’ in Cantonese, and ‘Muo-See-Shou-Luo’ in Mandarin. The second syllable - ‘he’ in Sanskrit, is transliterated to the Chinese character ‘醯’, which pronounces ‘Hey’ in Cantonese, and ‘See’ in Mandarin. Sanskrit ‘Bhagavan’ is transliterated to ‘薄伽梵’, which pronounces ‘Bok-Ga-Fan’ in Cantonese, and ‘Buo-Jia-Fan’ in Mandarin. The second syllable in the Mandarin pronunciation is very different from the original Sanskrit pronunciation. There are still a lot more examples like these. Aside from individual Sanskrit words or names, let’s also look at the transliterations of Buddhist Mantra / Dharani : “Namo skritva imam” - This is a phrase extracted from the Sanskrit version of Great Compassion Dharani. It is transliterated into Chinese as ‘南無悉吉利埵伊蒙’. Here is a syllable-to-syllable comparison : Sanskrit Chinese Character Cantonese Mandarin Nam 南 Nam Nan mo 無 Mo Woo S 悉 Sik See K 吉 Kʌd Jee Ri 利 Ley Lee Tva 埵 Do Duo I 伊 Yee Yee Mam 蒙 Mong Meng From the above comparison, we can see that (approximately) each Cantonese syllable shares a same consonant with its corresponding Sanskrit syllable, so if we recite the phrase in Cantonese quickly, the resulting sound would be similar to the original Sanskrit sound. On the other hand, the Mandarin syllables do not always agree with their Sanskrit counterparts on the consonants they use, so if we recite the phrase in Mandarin quickly, the resulting sound would be very different from the original Sanskrit sound. Another example, “Namo Bhagavate Bhaisajya guru” - This is a fragment extracted from Medicine Buddha Dharani. It is transliterated to ‘南謨薄伽伐帝鞞殺社窶嚕’. Here is a syllable-to-syllable comparison : Sanskrit Chinese Character Cantonese Mandarin Nam 南 Nam Nan mo 謨 Mo Mo Bha 薄 Bok Buo Ga 伽 Ga Jia Va * 伐 Fad Fa Te 帝 Tai Dee Bhai * 鞞 Bei Bing / Pi Sa 殺 Sʌd Sha Jya 社 Se She Gu 窶 Geoi Ju Ru 嚕 Lou Lu (* The ‘Va’ in Sanskrit can be pronounced like ‘Fa’ or ‘Ba’. ) (* The ‘Bhai’ in the Sanskrit Dharani can be written & pronounced as ‘Bhei’. ) In the above comparison table, almost every Cantonese syllable agrees with its Sanskrit counterpart on the consonant they use, but for the Mandarin syllables, this is not the case. So generally speaking, when you encounter a transliteration in a Chinese Buddhist sutra, whether it is a term, a name, or a fragment from a Dharani / Mantra, if you read it in Cantonese rather than in Mandarin, the resulting sound would be more accurate.

Taoist scriptures and Chinese Buddhist sutras are treasures of ancient Chinese culture. There is no doubt that knowing some ancient Chinese pronunciation can help us to better understand these ancient texts, especially when it comes to language tricks, metaphors, and transliterations. Sometimes you cannot understand a language trick or a metaphor if you do not know the correct pronunciation. Furthermore, Buddhist Mantras and Dharanis were transliterated from Sanskrit to Chinese according to ancient Chinese pronunciation, therefore if you read them in modern Mandarin, the pronunciation could be very different from the original Sanskrit pronunciation. There is an article that talks about these issue : https://universalalphaomega.blogspot.com/2022/06/cantonese-is-useful-tool-for-chinese.html

From : https://universalalphaomega.blogspot.com/2022/11/comparative-study-on-chinese-character.html I. The Checked Tone feature of ancient Chinese pronunciation Chinese character pronunciations in Korean, Japanese, and Cantonese retain some important features of ancient Chinese that are lost in Mandarin. One of these features is the Checked Tone (入聲). For example, the pronunciations of Chinese character ‘目’ in different languages are : Chinese character Cantonese Korean Japanese Mandarin 目 mok mok moku mu ‘目’ is pronounced ‘mok’ in both Cantonese and Korean. The ending ‘k’ in ‘mok’ is called a Checked Tone or an Entering Tone (入聲), which is an important feature of ancient Chinese. The Japanese pronunciation of ‘目’ is ‘moku’. The second syllable ‘ku’ is a simulation of the Checked Tone ‘k’. Why ‘k’ becomes ‘ku’ in Japanese ? Because Japanese uses Kana(仮名)s to simulate foreign language pronunciations. A Kana is either a vowel or a consonant+vowel combination. ( The only one exception is ‘ん’ / ‘ン’ pronounced ‘n’. ) There is no Kana for a single consonant ‘k’, so the only solution is to choose a Kana of [ ‘k’ + vowel ] pronunciation to simulate the consonant-only ‘k’. In this case, Kana ‘く’ / ‘ク’, pronounced ‘ku’, is chosen. If we say ‘moku’ in Japanese quickly, the vowel ‘u’ can be pronounced lightly or omitted, so it will sound like ‘mok’, same as the Cantonese and Korean pronunciation. The Mandarin pronunciation of ‘目’ is ‘mu’. It also starts with the consonant ‘m’, but the following vowel changes to ‘u’, and the Checked Tone ‘k’ is lost. Both Japan and Korea learnt ancient Chinese pronunciations from ancient China. The pronunciations of ‘目’ in Cantonese, Korean and Japanese all have the Checked Tone ‘k’, this is a proof that the ancient Chinese pronunciation of ‘目’ has a Checked Tone ‘k’, which is lost in Mandarin. ( Some dictionaries indicate that ‘目’ is pronounced ‘mog’ in Korean. Actually the ending Checked Tone can be written as ‘k’ or ‘g’, it is just a glottal stop that does not utter an actual sound. ) Another example, Chinese character ‘白’ : Chinese character Cantonese Korean Japanese Mandarin 白 baak baek byaku bai We can see that all the pronunciations have a common starting consonant ‘b’, followed by similar sounds ‘aa’, ‘ae’, ‘ya’, and ‘ai’, and then the Cantonese, Korean and Japanese pronunciations all end with Checked Tones, which are ‘k’ in Cantonese and Korean, and ‘ku’ in Japanese. The Mandarin pronunciation is the only one that does not have a Checked Tone. ( The ending Checked Tone ‘k’ can also be written as ‘g’. ) Another example, Chinese character ‘國’ : Chinese character Cantonese Korean Japanese Mandarin 國 gwok guk goku guo All the pronunciations of ‘國’ have a common starting consonant ‘g’, followed by various sounds ‘wo’, ‘u’, ‘o’, and ‘uo’, and then the Cantonese, Korean and Japanese pronunciations all end with Checked Tones, which are ‘k’ in Cantonese and Korean, and ‘ku’ in Japanese. The Mandarin pronunciation is the only one that does not have a Checked Tone. ( ‘國’ in Japanese is pronounced ‘goku’ when it is in a term constructed by two or more Chinese characters. e.g. ‘中國’, ‘外國’, ‘全國’, etc. ) ( The ending Checked Tone ‘k’ can also be written as ‘g’. ) More examples : Chinese character Cantonese Korean Japanese Mandarin Checked Tone 僕 bok bok boku pu k 肅 suk suk suku su k 擊 gik gyeok geki ji k 樸 pok pak boku pu k 宿 suk suk shuku su k 曲 kok kok kyoku qu k 角 gok gak kaku jiao k 易 yik yeok eki yi k 六 lok lyuk loku liu k 甲 gaap gaap ko jia p 合 haap haap go he p 及 kaap keup kyu ji p II. The Changed Starting Consonants Another noteworthy change from ancient Chinese pronunciation to Mandarin is that, in the pronunciations of many Chinese characters, the starting consonants are significantly changed. For example, Chinese character ‘萬’ : Chinese character Cantonese Korean Japanese Mandarin 萬 maan maan maan wan ‘萬’ is pronounced ‘maan’ in Cantonese, Korean and Japanese, but ‘wan’ in Mandarin. The starting consonant changes from ‘m’ to ‘w’ in the Mandarin pronunciation. Another example, Chinese character ‘文’ : Chinese character Cantonese Korean Japanese Mandarin 文 man mun mon wen The Cantonese, Korean and Japanese pronunciations of ‘文’ have a common starting consonant ‘m’, which becomes ‘w’ in the Mandarin pronunciation. Another example, Chinese character ‘武’ : Chinese character Cantonese Korean Japanese Mandarin 武 mou mu mu wu The Cantonese, Korean and Japanese pronunciations of ‘武’ have a common starting consonant ‘m’, which becomes ‘w’ in the Mandarin pronunciation. More examples : Chinese character Cantonese Korean Japanese Mandarin 喬 kyu kyu kyo qiao 強 koeng kang kyo qiang 未 mei mi mi wei 奇 kei ki ki qi 技 gei gi gi ji 伽 gaa ga ga qie 無 mou mu mu wu 聞 man mun mon wen 舞 mou mu mu wu 船 syun seon sen chuan 舶 pak pak paku (in ‘船舶’) bo 企 kei ki ki qi III. Significant Difference between Mandarin and Ancient Chinese Pronunciation There are a lot more Chinese characters that sound similar in Cantonese, Korean and Japanese, but significantly different in Mandarin. In some cases, Mandarin pronunciations are very different from the ancient pronunciations not only because of changed consonants or vowels, but also because of other factors. For example, Chinese character ‘而’ : Chinese character Cantonese Korean Japanese Mandarin 而 yi i ni er The Cantonese, Korean and Japanese pronunciations of ‘而’ have a common vowel ‘i’, which is changed to ‘e’ in the Mandarin pronunciation. Furthermore, in the Mandarin pronunciation an ending ‘r’ is added, making the sound even more different from the ancient Chinese pronunciations. Another example, Chinese character ‘禪’ : Chinese character Cantonese Korean Japanese Mandarin 禪 sim seon sen chan The pronunciations of ‘禪’ in Cantonese, Korean and Japanese have a common starting consonant ‘s’, which becomes ‘ch’ in the Mandarin pronunciation. The Mandarin pronunciation is significantly different because the starting consonant is changed to a retroflex consonant. ( A well-known pronunciation of ‘禪’ in Japanese is ‘zen’, which is a Go-On (吳音). The pronunciation ‘sen’, actually sounds a little bit like ‘sem’, is a Kan-On (漢音). ) Another example, Chinese character ‘覺’ : Chinese character Cantonese Korean Japanese Mandarin 覺 gok gak kaku jue Firstly, the Cantonese, Korean and Japanese pronunciation start with similarly sounding consonants ‘g’, ‘k’, while the Mandarin pronunciation starts with a significantly different consonant ‘j’. ( Actually the starting consonant in the Cantonese and Korean pronunciation can also be written as ‘k’, and the starting consonant in the Japanese pronunciation sometimes sounds like ‘g’. ) Secondly, the Checked Tone ‘k’ is retained in the Cantonese, Korean and Japanese pronunciation, but lost in the Mandarin pronunciation. ( The Checked Tone ‘k’ can also be written as ‘g’. ) Because of these two factors, the Mandarin pronunciation is significantly different from the Cantonese, Korean and Japanese pronunciation. More examples : Chinese character Cantonese Korean Japanese Mandarin 解 gai gae kai jie 簡 gaan gaan kaan jian 家 gaa gaa ka jia 江 gong gang ko jiang 弱 yoek yak nyaku ruo 屋 ok / ngok ok oku wu 堅 gin gyeon ken jian 見 gin gyeon ken jian 泊 paak paak baku bo 講 gong gang ko jiang 二 yi i ni er 脚 goek gak kyaku jiao

References : https://cjkv-dict.com https://en.wiktionary.org/wiki/Wiktionary:Main_Page https://www.kanjipedia.jp https://www.romajidesu.com/kanji/ https://hanja.dict.naver.com/#/main https://koreanhanja.app

References : https://cjkv-dict.com https://en.wiktionary.org/wiki/Wiktionary:Main_Page https://www.kanjipedia.jp https://www.romajidesu.com/kanji/ https://hanja.dict.naver.com/#/main https://koreanhanja.app

Comparative Study on Chinese character pronunciations in Korean, Japanese, Cantonese, and Mandarin From : https://universalalphaomega.blogspot.com/2022/11/comparative-study-on-chinese-character.html I. The Checked Tone feature of ancient Chinese pronunciation Chinese character pronunciations in Korean, Japanese, and Cantonese retain some important features of ancient Chinese that are lost in Mandarin. One of these features is the Checked Tone (入聲). For example, the pronunciations of Chinese character ‘目’ in different languages are : Chinese character Cantonese Korean Japanese Mandarin 目 mok mok moku mu ‘目’ is pronounced ‘mok’ in both Cantonese and Korean. The ending ‘k’ in ‘mok’ is called a Checked Tone or an Entering Tone (入聲), which is an important feature of ancient Chinese. The Japanese pronunciation of ‘目’ is ‘moku’. The second syllable ‘ku’ is a simulation of the Checked Tone ‘k’. Why ‘k’ becomes ‘ku’ in Japanese ? Because Japanese uses Kana(仮名)s to simulate foreign language pronunciations. A Kana is either a vowel or a consonant+vowel combination. ( The only one exception is ‘ん’ / ‘ン’ pronounced ‘n’. ) There is no Kana for a single consonant ‘k’, so the only solution is to choose a Kana of [ ‘k’ + vowel ] pronunciation to simulate the consonant-only ‘k’. In this case, Kana ‘く’ / ‘ク’, pronounced ‘ku’, is chosen. If we say ‘moku’ in Japanese quickly, the vowel ‘u’ can be pronounced lightly or omitted, so it will sound like ‘mok’, same as the Cantonese and Korean pronunciation. The Mandarin pronunciation of ‘目’ is ‘mu’. It also starts with the consonant ‘m’, but the following vowel changes to ‘u’, and the Checked Tone ‘k’ is lost. Both Japan and Korea learnt ancient Chinese pronunciations from ancient China. The pronunciations of ‘目’ in Cantonese, Korean and Japanese all have the Checked Tone ‘k’, this is a proof that the ancient Chinese pronunciation of ‘目’ has a Checked Tone ‘k’, which is lost in Mandarin. ( Some dictionaries indicate that ‘目’ is pronounced ‘mog’ in Korean. Actually the ending Checked Tone can be written as ‘k’ or ‘g’, it is just a glottal stop that does not utter an actual sound. ) Another example, Chinese character ‘白’ : Chinese character Cantonese Korean Japanese Mandarin 白 baak baek byaku bai We can see that all the pronunciations have a common starting consonant ‘b’, followed by similar sounds ‘aa’, ‘ae’, ‘ya’, and ‘ai’, and then the Cantonese, Korean and Japanese pronunciations all end with Checked Tones, which are ‘k’ in Cantonese and Korean, and ‘ku’ in Japanese. The Mandarin pronunciation is the only one that does not have a Checked Tone. ( The ending Checked Tone ‘k’ can also be written as ‘g’. ) Another example, Chinese character ‘國’ : Chinese character Cantonese Korean Japanese Mandarin 國 gwok guk goku guo All the pronunciations of ‘國’ have a common starting consonant ‘g’, followed by various sounds ‘wo’, ‘u’, ‘o’, and ‘uo’, and then the Cantonese, Korean and Japanese pronunciations all end with Checked Tones, which are ‘k’ in Cantonese and Korean, and ‘ku’ in Japanese. The Mandarin pronunciation is the only one that does not have a Checked Tone. ( ‘國’ in Japanese is pronounced ‘goku’ when it is in a term constructed by two or more Chinese characters. e.g. ‘中國’, ‘外國’, ‘全國’, etc. ) ( The ending Checked Tone ‘k’ can also be written as ‘g’. ) More examples : Chinese character Cantonese Korean Japanese Mandarin Checked Tone 僕 bok bok boku pu k 肅 suk suk suku su k 擊 gik gyeok geki ji k 樸 pok pak boku pu k 宿 suk suk shuku su k 曲 kok kok kyoku qu k 角 gok gak kaku jiao k 易 yik yeok eki yi k 六 lok lyuk loku liu k 甲 gaap gaap ko jia p 合 haap haap go he p 及 kaap keup kyu ji p II. The Changed Starting Consonants Another noteworthy change from ancient Chinese pronunciation to Mandarin is that, in the pronunciations of many Chinese characters, the starting consonants are significantly changed. For example, Chinese character ‘萬’ : Chinese character Cantonese Korean Japanese Mandarin 萬 maan maan maan wan ‘萬’ is pronounced ‘maan’ in Cantonese, Korean and Japanese, but ‘wan’ in Mandarin. The starting consonant changes from ‘m’ to ‘w’ in the Mandarin pronunciation. Another example, Chinese character ‘文’ : Chinese character Cantonese Korean Japanese Mandarin 文 man mun mon wen The Cantonese, Korean and Japanese pronunciations of ‘文’ have a common starting consonant ‘m’, which becomes ‘w’ in the Mandarin pronunciation. Another example, Chinese character ‘武’ : Chinese character Cantonese Korean Japanese Mandarin 武 mou mu mu wu The Cantonese, Korean and Japanese pronunciations of ‘武’ have a common starting consonant ‘m’, which becomes ‘w’ in the Mandarin pronunciation. More examples : Chinese character Cantonese Korean Japanese Mandarin 喬 kyu kyu kyo qiao 強 koeng kang kyo qiang 未 mei mi mi wei 奇 kei ki ki qi 技 gei gi gi ji 伽 gaa ga ga qie 無 mou mu mu wu 聞 man mun mon wen 舞 mou mu mu wu 船 syun seon sen chuan 舶 pak pak paku (in ‘船舶’) bo 企 kei ki ki qi III. Significant Difference between Mandarin and Ancient Chinese Pronunciation There are a lot more Chinese characters that sound similar in Cantonese, Korean and Japanese, but significantly different in Mandarin. In some cases, Mandarin pronunciations are very different from the ancient pronunciations not only because of changed consonants or vowels, but also because of other factors. For example, Chinese character ‘而’ : Chinese character Cantonese Korean Japanese Mandarin 而 yi i ni er The Cantonese, Korean and Japanese pronunciations of ‘而’ have a common vowel ‘i’, which is changed to ‘e’ in the Mandarin pronunciation. Furthermore, in the Mandarin pronunciation an ending ‘r’ is added, making the sound even more different from the ancient Chinese pronunciations. Another example, Chinese character ‘禪’ : Chinese character Cantonese Korean Japanese Mandarin 禪 sim seon sen chan The pronunciations of ‘禪’ in Cantonese, Korean and Japanese have a common starting consonant ‘s’, which becomes ‘ch’ in the Mandarin pronunciation. The Mandarin pronunciation is significantly different because the starting consonant is changed to a retroflex consonant. ( A well-known pronunciation of ‘禪’ in Japanese is ‘zen’, which is a Go-On (吳音). The pronunciation ‘sen’, actually sounds a little bit like ‘sem’, is a Kan-On (漢音). ) Another example, Chinese character ‘覺’ : Chinese character Cantonese Korean Japanese Mandarin 覺 gok gak kaku jue Firstly, the Cantonese, Korean and Japanese pronunciation start with similarly sounding consonants ‘g’, ‘k’, while the Mandarin pronunciation starts with a significantly different consonant ‘j’. ( Actually the starting consonant in the Cantonese and Korean pronunciation can also be written as ‘k’, and the starting consonant in the Japanese pronunciation sometimes sounds like ‘g’. ) Secondly, the Checked Tone ‘k’ is retained in the Cantonese, Korean and Japanese pronunciation, but lost in the Mandarin pronunciation. ( The Checked Tone ‘k’ can also be written as ‘g’. ) Because of these two factors, the Mandarin pronunciation is significantly different from the Cantonese, Korean and Japanese pronunciation. More examples : Chinese character Cantonese Korean Japanese Mandarin 解 gai gae kai jie 簡 gaan gaan kaan jian 家 gaa gaa ka jia 江 gong gang ko jiang 弱 yoek yak nyaku ruo 屋 ok / ngok ok oku wu 堅 gin gyeon ken jian 見 gin gyeon ken jian 泊 paak paak baku bo 講 gong gang ko jiang 二 yi i ni er 脚 goek gak kyaku jiao

Dharma Lotus Mandala - Two Buddhas on the central platform of the eight-petaled Lotus Flower :

From : https://universalalphaomega.blogspot.com/2022/06/miraculous-dharma-lotus-flower-samadhis_7.html An English translation of 妙法蓮華三昧祕密三摩耶經 A Vajrayana ( Indestructible Vehicle ) [0] explanation of Saddharma Pundarika Sutra ( Lotus Sutra ). Alternative Title : Sutra on the Secret Teachings regarding the Samadhi [1] named True Dharma White Lotus The Eight-Petaled Lotus Flower which Symbolizes the Heart ( the central part of Womb Store Realm Mandala ) : The Beginning Chapter Maha-Vairocana the Bhagavan who illuminates universally, accompanied by an ocean-like grand assembly of Eternally Quiescent Light [2], wanders throughout the Dharma Realm Palace, and enjoys the Bliss of Dharma. The Bhagavan descends from the Tathagata Lifespan Vajra to the Great Compassion Womb Store, and says these verses of Self Awakenment [3] : “Homage to the Originally Awakened Heart and the Dharma Body. The eternally existing Miraculous Dharma is on the Lotus Platform of Heart. All the merits of the Three Bodies [4] are already present in the primordial Origin. The Thirty-seven Lords [5] reside in the nation of Heart. The Universal Gate [6] produces Samadhis more than atoms in the universe. The Dharma Thusness [7] that transcends cause and consequence is Complete by Itself. The boundless ocean of Virtue is originally fulfilled and perfect. Therefore I return to Self and bow to all Buddhas manifested by the Heart.” Vajrasattva asks the Buddha : “What are told by these eight sentences of Self Awakenment ?“ Maha-Vairocana the Bhagavan tells Vajrasattva : “The first four sentences relate that the Thirty-seven Lords from Vajra Realm’s assembly, sitting in a Moon Wheel, travel to the central platform. The last four sentences are about the Lords associated with the eight petals, the Universal Gate that produces all Samadhis, and the Dharma Thusness Mandala assembly. The Five Halls and Two Realms [8] are in the same body of a grand Mandala of the all-creating Heart of Self.” Vajrasattva asks the Buddha again : “Inside One Heart, how to merge the two Mandalas to construct a grand Mandala of Miraculous Dharma Lotus Flower ?” Maha-Vairocana the Bhagavan tells Vajrasattva : “Inside One Heart, the Thirty-seven Wisdoms [9] from Vajra Realm’s assembly are stationed on the Miraculous Dharma Lotus Flower’s central platform. The Lords from Womb Store Realm’s assembly sit on the Lotus Flower’s eight petals. [10] This is the Universal Gate that produces all Samadhis.” Vajrasattva asks the Buddha again : “How does the Miraculous Dharma Lotus Flower Sutra [11] manifest as a Lotus Flower with a central platform and eight petals ?” [12] Then Maha-Vairocana the Bhagavan tells Vajrasattva : “Listen attentively, and ponder it well in your mind, this is the Tathagata’s secret teaching regarding the Miraculous Dharma Lotus Flower, its origin, its eight petals, its central platform, and the associated Lords.” “The Introduction Chapter ( the first chapter of Lotus Sutra ) is an unfolding of all the eight petals, the associated Lords are therefore revealed. The middle chapters are manifestations of the eight petals and the central platform. The Encouragement Chapter ( the last chapter of Lotus Sutra ) is a closure ( summarizing conclusion ) of the eight petals. The twenty-six chapters between the first and the last chapter represent the eight petals and the central platform, and are associated with different Lords.” [13] “The Expedient Means Chapter ( Chapter 02 ) and the Parable Chapter ( Chapter 03 ) together form an Eastern Petal associated with Akshobhya Buddha.” “The Belief and Understanding Chapter ( Chapter 04 ), Medicinal Herbs Chapter ( Chapter 05 ), and Awarding Signs of Future Buddhahood Chapter ( Chapter 06 ) together constitute a Southeast Petal associated with Samantabhadra ( Universal Perfectness ) Bodhisattva.” “The Analogy of the Transformed City Chapter ( Chapter 07 ) is a Southern Petal associated with Ratna-sambhava Buddha.” “The three chapters, from the Five Hundred Disciples Receiving Signs of Future Buddahood Chapter ( Chapter 08 ), to the Dharma Master Chapter ( Chapter 10 ), together constitute a Southwest Petal associated with Manjusri Bodhisattva.” “The eleven chapters, from the Precious Tower Chapter ( Chapter 11 ), to the Tathagata’s Divine Power Chapter ( Chapter 21 ), together constitute the Miraculous Dharma Lotus Flower’s Central Platform, which is the Inner Enlightenment of Heart. The two Buddhas, staying in the Abundant Treasure Tower of Eternally Quiescent Light, travel throughout all spaces.” [14] “The Entrustment Chapter ( Chapter 22 ) and the Medicine King Bodhisattva Chapter ( Chapter 23 ) together form a Western Petal associated with Amitabha Buddha, who is the Chief of the Lotus Flower Family.” “The Miraculous Music Bodhisattva Chapter ( Chapter 24 ) and Avalokitesvara Bodhisattva Chapter ( Chapter 25 ) together form a Northwest Petal.” “The Dharani Chapter ( Chapter 26 ) is a Northern Petal associated with Heavenly Drum Thunder Sound Buddha.” “The Wondrous Adornment King Chapter ( Chapter 27 ) is a Northeast Petal associated with Maitreya Bodhisattva.” “Furthermore, every chapter of the Lotus Sutra has all the eight petals, so does every paragraph, and every sentence of the sutra.” “The Introduction Chapter ( Chapter 01 ) and the Emerging from the Earth Chapter ( Chapter 15 ) , each is an unfolding of all the eight petals associated with different Lords.” “The Expedient Means Chapter ( Chapter 02 ) and the Tathagata’s Lifespan Chapter ( Chapter 16 ), each starts to manifest the eight petals.” “The Peaceful and Joyful Practice Chapter ( Chapter 14 ) and the Encouragement Chapter ( Chapter 28 ), each is a closure of the eight petals.” [15] “Moreover, in the Expedient Means Chapter ( Chapter 02 ) it is written : ‘Only a Buddha and another Buddha, can fully understand and share with each other, the knowledge about the Reality behind all phenomena.’ - this sentence represents the Self Enlightenment on the central platform.” [16] “The text from ‘Then the Bhagavan told Sariputra’ ( in Chapter 02 ) onward, to the end of the chapter, represents an Eastern Petal and a Southeast Petal. On the Eastern Petal there is an Eastern Gate associated with Sariputra.” “The Parable Chapter ( Chapter 03 ) is a Southern Petal.” “The Belief and Understanding Chapter ( Chapter 04 ), Medicinal Herbs Chapter ( Chapter 05 ), and Awarding Signs of Future Buddhahood Chapter ( Chapter 06 ) together constitute a Southwest Petal.” “The Analogy of the Transformed City Chapter ( Chapter 07 ) is a Western Petal.” “The three chapters, from the Five Hundred Disciples Receiving Signs of Future Buddahood Chapter ( Chapter 08 ), to the Dharma Master Chapter ( Chapter 10 ), together constitute a Northwest Petal.” “The Precious Tower Chapter ( Chapter 11 ) and Devadatta Chapter ( Chapter 12 ) together form a Northern Petal.” “The Exhortation to Uphold the Sutra Chapter ( Chapter 13 ) is an Northeast Petal associated with Maitreya.” “In such a way the first fourteen chapters ( of the Lotus Sutra ) can manifest as a Lotus Flower, whose central platform and eight petals are associated with various Lords.” “As for the last fourteen chapters, the Tathagata’s Lifespan Chapter ( Chapter 16 ) is a central platform associated with Vairocana Buddha.” [17] “The Expounding of Merits Chapter ( Chapter 17 ) and Rejoicing In Accord With Merit And Virtue Chapter ( Chapter 18 ) together form an Eastern Petal with an Eastern Gate.” “The Dharma Master’s Merits Chapter ( Chapter 19 ) and Always Not Slighting Bodhisattva Chapter ( Chapter 20 ) together form a Southeast Petal.” “The Tathagata’s Divine Power Chapter ( Chapter 21 ) is a Southern Petal.” “The Entrustment Chapter ( Chapter 22 ) is a Southwest Petal.” “The Medicine King Bodhisattva Chapter ( Chapter 23 ) is a Western Petal.” “The Miraculous Music Bodhisattva Chapter ( Chapter 24 ) and Avalokitesvara Bodhisattva Chapter ( Chapter 25 ) together form a Northwest Petal.” “The Dharani Chapter ( Chapter 26 ) is a Northern Petal.” “The Wondrous Adornment King Chapter ( Chapter 27 ) is a Northeast Petal.” Vajrasattva asks the Buddha : “Is it true that Miraculous Dharma Lotus Flower Sutra has two Origin Lords, who are Manjusri and Samantabhadra ?” [18] Maha-Vairocana the Tathagata tells Vajrasattva : “You are correct. For the first fourteen chapters of Miraculous Dharma Lotus Flower Sutra, Manjusri is the Origin Lord. For the last fourteen chapters of Miraculous Dharma Lotus Flower Sutra, Samantabhadra Bodhisattva is the Origin Lord.” “Therefore in the first fourteen chapters of Dharma Lotus Sutra, Manjusri is honored as the mentor, and Candra-Surya-Pradipa ( Moon-Sun-Lamp ) Buddha [19] was Manjusri’s mentor who taught him the Miraculous Dharma Lotus Flower Sutra.” “And it was also Manjusri who entered into the Dragon Palace and expounded only the Dharma Lotus Sutra. The dragon king’s daughter received his guidance and therefore was able to become a Buddha instantly.” ( mentioned in Chapter 12 - Devadatta ) “And in the Peaceful and Joyful Practice Chapter ( Chapter 14 ) it was also Manjusri who asked about the Peaceful and Joyful Practice.” Vajrasattva asks the Buddha : “In Devadatta Chapter ( Chapter 12 ), when Manjusri emerged from the ocean, how did he look ?” Vairocana replies : “At that time, when Manjusri emerged spontaneously from the great ocean, he was sitting on a Thousand-Petaled Lotus Flower, and wearing an Eight-Petaled Precious Crown on his head.” Vajrasattva asks the Buddha again : “Among the eighty thousand great Bodhisattvas, Manjusri was the only one who entered into the Dragon Palace, what does this mean ?” Vairocana replies : “Manjusri is the Wisdom Mother of all Buddhas of the past, present, and future. The animals in the Dragon Palace were quite ignorant. Manjusri’s Wisdom destroyed the ignorance of those dragons, so that the eight-year-old dragon girl was able to arouse her Bodhi-Heart [20] within a moment, and achieve True Awakenment [21] in a blink.” Vajrasattva asks the Buddha again : “Samantabhadra Bodhisattva is the Origin Lord of the last fourteen chapters of Miraculous Dharma Lotus Flower Sutra. So what can be understood ?” Vairocana replies : “As it is written in the Encouragement Chapter ( Chapter 28 ) - If the Dharma Lotus Sutra circulates in Jambudvipa, anyone who accepts and upholds the sutra should be mindful that this is solely because of Samantabhadra’s mighty and divine power. If anyone accepts, upholds, reads, recites, correctly remembers, understands the meanings, and practices the Dharma of Lotus Sutra, it should be known that this person is walking towards Universal Perfectness ( Samanta-bhadra ).” Vajrasattva asks again : “As an Origin Lord of Miraculous Dharma Lotus Flower, does Samantabhadra exist in different levels of Reality ?” Vairocana replies : “You are Samantabhadra yourself, why do you ask about yourself ? [22] There are five levels of Samantabhadra. One, Equal Awakenment Samantabhadra; Two, Miraculous Awakenment Samantabhadra; Three, Origin Awakenment Samantabhadra; Four, Word Samantabhadra; Five, Ultimate Reality Samantabhadra.” “The first one, Equal Awakenment Transformation Body [23] Samantabhadra, is the Samantabhadra Bodhisattva associated with the Southeast Petal of the eight-petaled Miraculous Dharma Lotus Flower. He was also the Samantabhadra Bodhisattva who came from the East, as mentioned in the Encouragement Chapter ( Chapter 28 ).” “The second one, Miraculous Awakenment Samantabhadra, is the Ratna-sambhava ( Treasure-Generating ) Tathagata associated with the Southern Petal of the eight-petaled Miraculous Dharma Lotus Flower.” “The third one, Origin Awakenment Samantabhadra, is the originally Awakened Maha-Vairocana Tathagata associated with Miraculous Dharma Lotus Flower’s central platform.” “The fourth one, Word Samantabhadra, is the Samantabhadra of Miraculous Dharma Lotus Flower’s Origin Word, the letter ‘a’ [24], which is uncreated and omnipresent.” “The fifth one, Ultimate Reality Samantabhadra, is the Universally Perfect Reality behind all phenomena manifested by Miraculous Dharma Lotus Flower.” Vajrasattva asks the Buddha again : “Samantabhadra has four types of bodies - Self-existent Body [25], Self Enjoyment Body [26], Altruistic Enjoyment Body [27], and Transformation Body [23]. [28] What can be told about them ?” Vairocana replies : “The first one is Samantabhadra’s Self-existent Body. As it is revealed in Flower’s Sublime Beauty Sutra ( Avatamsaka Sutra ), Samantabhadra is united with Thusness [7], and is not attached to any worlds. This is Samantabhadra’s Self-existent Body.” “The second one is Samantabhadra’s Self Enjoyment Body. As it is revealed in the Sutra, Samantabhadra Bodhisattva’s every single pore contains incalculable Buddha Worlds as many as atoms in the universe, so does his every meritorious body feature, and every smallest body part. This is Samantabhadra’s Self Enjoyment Body.” “The third type, Samantabhadra’s Altruistic Enjoyment Bodies, are like these - In Akanistha the highest heaven of Form Realm, a sublime Enjoyment Body is manifested to subdue the ninety-five types of Exterior-path practitioners. On the other hand, a Bodhisattva descends from Tusita Heaven [29] to Jambudvipa, and becomes a Buddha in his legendary life that consists of eight phases. [30] These two are both Samantabhadra’s Altruistic Enjoyment Bodies.” “The fourth type is the Transformation Body. For example, the Dharma Lotus Sutra says, Samantabhadra Bodhisattva came from the East. And the Samantabhadra Visualization Sutra [31] says, Samantabhadra Bodhisattva was born in an Eastern pure wonderland, which is described in detail in Flower’s Sublime Beauty Sutra. They both refer to a Transformation Body of Samantabhadra.” Maha-Vairocana Tathagata further states : “Samantabhadra also exists in nine layers of Reality.” “One, Similarity Flow [32] Samantabhadra.” “Two, Miraculous Dharma Lotus Flower’s Equal Awakenment Samantabhadra.” “Three, Miraculous Dharma Lotus Flower’s Miraculous Awakenment Samantabhadra.” “Four, Samantabhadra existing as the originally Awakened Maha-Vairocana on Miraculous Dharma Lotus Flower’s central platform.” “Five, Samantabhadra as the originally Awakened Vairocana Tathagata of Miraculous Dharma Lotus Flower’s omnipresent Equality.” “Six, Samantabhadra as the originally Awakened Vairocana Tathagata of Miraculous Dharma Lotus Flower’s all manifestations.” “Seven, Miraculous Dharma Lotus Flower’s One Wheel Samantabhadra.” “Eight, Miraculous Dharma Lotus Flower’s Top One Samantabhadra.” “Nine, Miraculous Dharma Lotus Flower’s Over The Top Samantabhadra.” At this moment, Vajrasattva is wearing a Five Wisdom Crown [33] on his head, holding a Vajra Bell in his left hand and a Five-pronged Vajra Pestle [34] in his right hand, and sitting on a Lotus Seat. He presses the Vajra Pestle to the center of his chest, where his heart is located, and then a great light emits from his body, illuminating the entire Dharma Realm. Vajrasattva says to the Bhagavan : “Now what I understand from the Buddha’s teaching, is that Miraculous Dharma Lotus Flower Sutra has three Origin Lords. One, Sakyamuni Tathagata, a Transformation Body of Vairocana Tathagata. Two, Manjusri, the Origin Lord of the first fourteen chapters of the sutra. Three, Samantabhadra, the Origin Lord of the last fourteen chapters of the sutra. All Dharma practices of Miraculous Dharma Lotus Flower lead to the One Palace of Origin Awakenment, where there is the Primordial Origin Infinite Lifespan Absolute Tathagata, namely Maha-Vairocana Tathagata.” Maha-Vairocana Tathagata tells Vajrasattva : “Excellent, Excellent ! You are able to enter deeply into the boundless ocean of Miraculous Dharma Lotus Flower’s all-creating nature. It is as you say, Miraculous Dharma Lotus Flower has Sakyamuni Buddha, a transformation of Maha-Vairocana, as its Origin Lord, and also has Manjusri, and Samantabhadra Bodhisattva as its Origin Lords.” “The ten Suches [35] manifested by the Reality are associated with ten Lords, they are the nine Lords on the eight petals and central platform of the Lotus Flower, plus an additional Lord.” “Regarding the nine Lords stationing on the Miraculous Dharma Lotus Flower’s eight petals and central platform, the four Bodhisattvas on the petals of the four corners [36] represent Equal Awakenment, the four Buddhas on the petals of the four directions [37] represent Miraculous Awakenment, and the Maha-Vairocana Tathagata on the central platform represents Origin Awakenment, which is neither cause nor result, and transcends both cause and result.” “The Womb Store Realm represent Equal Awakenment. The Vajra Realm represent Miraculous Awakenment. Above the Womb Store Realm and Vajra Realm there is the Dharma Realm containing an ocean-like grand assembly of Eternally Quiescent Light, which is beginningless, endless, and eternally existing in nature. This is the Origin Awakenment.” “The Miraculous Dharma Lotus Flower that has eight petals and one central platform, as well as the ten Suches and ten Lords, can all be found within every living being. [38] Therefore the Miraculous Dharma Lotus Flower Sutra is called the King of Sutras.” (End of the Beginning Chapter) (Translated into English by Silfong Tsun) (July 2022)

Buddhist Term Explanation & Commentaries [0] Vajra ‘Vajra’ in Sanskrit has multiple meanings. Although it often means ‘thunderbolt’ or ‘diamond’, its actual meaning in Buddhism, especially in Vajrayana and Prajna-paramita teachings, is an invisible, indestructible, and unchanging essence that unites with the highest Reality and constructs all materials. Because of its invisible, intangible, and omnipresent nature, it is likened to space or sky, and is also called ‘emptiness’ or ‘voidness’. And because of its indestructible and unchanging nature, it is likened to diamond or adamant. See also - An explanation provided by CTTB : Vajra is identical with the self-nature, the essential life force of all living beings, because both are indestructible and adamantine. Furthermore, the eternally dwelling mind all beings have in common is the same as the vajra nature, since it too cannot be destroyed. Prajna, as the highest form of wisdom living beings can attain, is real mark prajna, eternally indestructible. It is therefore referred to as vajra prajna. According to the traditional explanations of the Seven Types of Sutra Titles, vajra in the title refers metaphorically to prajna, an essential Buddhist dharma. But more pointedly it may be said that prajna is vajra, the mind is vajra, the nature is vajra. [1] Samadhi A Samadhi is a supreme state of Dharma practice where one’s mind and body remain motionless and at the same time his consciousness can travel throughout the universe and his body can manifest various miracles and transformations. A Samadhi of a specific name can be attained by practicing the corresponding Dharma devotedly. For example, Mindful-of-the-Buddha Samadhi can be attained by being mindful of Amitabha Buddha single-mindedly all the time, and Pratyutpanna Samadhi can be attained by practicing the Pratyutpanna Dharma devotedly. Likewise, Miraculous Dharma Lotus Flower Samadhi is a Samadhi achieved by practicing the Dharma of Lotus Sutra. [2] Eternally Quiescent Light Also known as Constantly Still Light, a state of light realized by the highest Awakenment. A Dharma practitioner awakened to the highest Reality ( e.g. a Buddha ) can enter into an extremely secret realm called Land of Eternally Quiescent Light, where the Dharma Body dwells. The Land of Eternally Quiescent Light is a realm that transcends time and space. It is timeless, and has Eternality, Bliss, Self, and Purity in nature. Why is the Land of Eternally Quiescent Light a timeless realm ? Imagine you are light, traveling at the speed of light, that is, light (yourself) remains constantly stationary to you, then what happens ? The answer is, time stops for you. Additionally, there is a well-known saying in all major religions and ancient cultures - One day in heaven is a thousand years in the human world. ( Cited from Wikipedia : ) The faster the relative velocity, the greater the time dilation between one another, with time slowing to a stop as one approaches the speed of light. For sufficiently high speeds, the effect is dramatic. For example, one year of travel might correspond to ten years on Earth. Indeed, a constant 1 g acceleration would permit humans to travel through the entire known Universe in one human lifetime. More References : https://usm.maine.edu/planet/how-does-time-stop https://einstein.stanford.edu/content/relativity/q2566.html [3] The Verses of Self Awakenment The verses are spoken according to Vairocana Buddha’s own Awakenment, they reveal the ultimate Truth not taught by anyone else, but originally known by the Self - This is the cosmic and absolute Self recognized by Mahayana teachings, different from the self or ego recognized by a mortal being. As it is written in Maha-Pari-Nirvana Sutra ( Taisho Tripitaka 0374 ) : Mundane living beings recognize their small and limited ego as their ‘self’, therefore the Tathagata teaches them such a self actually does not exist in anything. However, in the highest Realty there is a Self. What is this Self ? It is Real, True, Eternal, Independent, Unconditioned, and Unchanging in nature, this is the true Self. [4] The Three Bodies of a Buddha ( Sanskrit : Tri-kaya ) 1 The Dharma Body (Dharma-kaya) which is invisible, formless and omnipresent. 2 The Enjoyment Body (Sambhoga-kaya) as a reward of immeasurable good karma and merits. 3 The Transformation Bodies (Nirmana-kaya) [23] that other living beings can see. [5] The Thirty-seven Lords The Vajra Realm’s Thirty-seven Lords, include : [ The Five Buddhas ] - Vairocana, Akshobhya, Ratna-sambhava, Amitabha, Amogha-siddhi. [ The Four Paramita Bodhisattvas ] - Vajra-Paramita, Ratna-Paramita, Dharma-Paramita, Karma-Paramita. [ The sixteen great Bodhisattvas ] - Vajra-sattva, Vajra-King, Vajra-Love, Vajra-sadhu; Vajra-Treasure, Vajra-Light, Vajra-Banner, Vajra-Laugh; Vajra-Dharma, Vajra-Sharpness, Vajra-Cause, Vajra-Language; Vajra-Karma, Vajra-Guard, Vajra-Teeth, Vajra-Fist; [ The eight offering Bodhisattvas ] - Vajra-Play, Vajra-Garland, Vajra-Sing, Vajra-Dance; Vajra-Fragrance, Vajra-Flower, Vajra-Lamp, Vajra-Perfume; [ The four capturing Bodhisattvas ] - Vajra-Hook, Vajra-Lasso, Vajra-Bell, Vajra-Lock. [6] Universal Gate ( Sanskrit : Samanta-mukha ) An overall Dharma Gate that includes all Dharma Gates ( Dharma practice methods ) leading to Awakenment. [7] Dharma Thusness ( Sanskrit : Dharmata ) A.k.a. Thusness ( Sanskrit : Tathata ), or True Thusness, Original Thusness, Self Thusness, Suchness, Reality, Ultimate Reality, means the uncreated and unconditioned Origin, which is “thus” by itself, not because of, and not conditioned by anyone or anything. This concept is directly related to the word ‘Tathagata’, one of the titles of a Buddha. ‘Tathagata’ is a combination of two words ‘Tatha’ (thus) and ‘agata’ (come), or ‘Tatha’ (thus) and ‘gata’ (gone). ‘Tatha’ in the word ‘Tathagata’ can be regarded as a shortened form of ‘Tathata’, meaning the absolute Truth, the Thusness, which is uncreated and unconditioned. Therefore, ‘Tathagata’ can be interpreted as ‘One who has come from Thusness’, and ‘One who has returned to Thusness’, hinting that a visible Buddha is a manifestation of the invisible, formless, and omnipresent Thusness. [8] The Two Realms Vajra Realm ( Vajra-dhatu ) & Womb Store Realm ( Garbha-kosa-dhatu ). [9] The Thirty-seven Wisdoms The Vajra Realm’s Thirty-seven Lords [5], regarded as embodiments of Wisdom. [10] The Grand Mandala Inside One Heart This paragraph describes how to combine the Vajra Realm Mandala & Womb Store Realm Mandala and place all the elements on an eight-petaled lotus flower, forming a grand Mandala. The shape of this grand Mandala is like the central part of Womb Store Realm Mandala & Dharma Lotus Mandala. [11] Miraculous Dharma Lotus Flower Sutra The Lotus Sutra, a.k.a. Wonderful Dharma Lotus Sutra, True Dharma White Lotus Sutra, Dharma Lotus Sutra, or Dharma Flower Sutra. Sanskrit : Saddharma Pundarika Sutra. [12] a Lotus Flower with a central platform and eight petals The eight-petaled lotus flower is a symbol of the Heart. [13] Chapters of the Lotus Sutra The chapters analyzed here are the Lotus Sutra’s chapters, which are mapped to the actions or manifestations of an eight-petaled Lotus Flower. [14] The Two Buddhas in Eternally Quiescent Light travel throughout all spaces The two Buddhas are Abundant Treasure (Prabhuta-Ratna) Buddha and Sakyamuni Buddha, mentioned in the Vision of the Precious Tower Chapter ( Chapter 11 of the Lotus Sutra ). The central platform of the Lotus Flower symbolizes the innermost or highest Reality, or in other words, the core of Heart from where everything is manifested. The two Buddhas represent the highest Awakenment and ultimate Wisdom that are motionless and unchanging in nature. They stay in the tower of Eternally Quiescent Light, constructing an image that the Eternally Quiescent Light contains both the highest Awakenment and ultimate Wisdom. Therefore, this sentence in the sutra hints that in the highest Reality, the light of Awakenment and Wisdom is constantly stationary ( Eternally Quiescent ), while in lower realities ( or relative realities ), it appears as traveling throughout all spaces and manifesting all phenomena. [15] The hologram-like Lotus Sutra Lotus Flowers of different sizes are mentioned here. They are - (a) The whole Lotus Sutra is an eight-petaled Lotus Flower. Chapter 01 is an unfolding of the eight petals ( blooming of the flower ). Chapter 28 is a closure of the flower ( producing fruit ). The middle chapters, Chapter 02 to Chapter 27, are the manifestations of the eight petals and the central platform. (b) If we divide the Lotus Sutra into two equal halves, we get two Lotus Flowers, each has a central platform and eight petals. For the first one, Chapter 01 is a blooming, Chapter 14 is a closure, and Chapter 02 to Chapter 13 are the central platform & eight petals. For the second one, Chapter 15 is a blooming, Chapter 28 is a closure, and Chapter 16 to Chapter 27 are the central platform & eight petals. (c) If we further divide the sutra, we get more Lotus Flowers, each has a central platform and eight petals. So the Lotus Sutra is like a hologram - When a hologram is cut in half, the whole scene can still be seen in each piece. ( according to Wikipedia ) The Lotus Sutra is also like a Fractal - Many fractals appear similar at various scales, … This exhibition of similar patterns at increasingly smaller scales is called self-similarity, also known as expanding symmetry or unfolding symmetry; if this replication is exactly the same at every scale, … the shape is called affine self-similar. ( according to Wikipedia ) [16] The two Buddhas on the central platform This is an example that one sentence in the Lotus Sutra is mapped to a component of a Lotus Flower. The central platform mentioned here belongs to a smaller Lotus Flower, whose components are mapped to the sutra using an alternative mapping. ‘A Buddha and another Buddha’ alludes to Sakyamuni Buddha and Abundant Treasure Buddha in the Abundant Treasure Tower, as depicted in the Dharma Lotus Mandala. This image - two Buddhas in a tower located in the center of a Lotus Flower, symbolizes the innermost Self Enlightenment in the center of Heart, or in other words, the perfect Awakenment and ultimate Wisdom in the highest Reality. [17] The second half of Lotus Sutra manifests as another Lotus Flower A new mapping starts here. As always, the first petal mentioned is the Eastern one, and then the Southeast, Southern, Southwest, Western, Northwest, Northern, and Northeast ones, in a clockwise order. It is mentioned previously that Chapter 15 is an unfolding of the Lotus Flower, and Chapter 28 is a closure of the Lotus Flower, therefore they are not mentioned again here. [18] Origin Lord An Origin Lord of a Dharma ( which can be a sutra, a Dharani, a ritual, a set of doctrines, etc. ) can be viewed as an origin, an overall representative, or an equivalent of the Dharma. For example, the Great Compassion Dharani’s Origin Lord is Eleven-Headed, Thousand-Armed and Thousand-Eyed Avalokitesvara Bodhisattva. This manifestation of Avalokitesvara Bodhisattva is an overall representative of Great Compassion Dharani and the Great Compassion Dharani Sutra, and also can be viewed as an equivalent of Great Compassion Dharani. A practitioner of Great Compassion Dharani usually visualizes Eleven-Headed, Thousand-Armed and Thousand-Eyed Avalokitesvara Bodhisattva in his mind when reciting the Dharani. Another example, the Six Words Great Enlightening Dharani ( Om Mani Padme Hum )’s Origin Lord is Four-Armed Avalokitesvara Bodhisattva. Therefore a practitioner of Six Words Great Enlightening Dharani usually visualizes Four-Armed Avalokitesvara Bodhisattva when reciting the Dharani. In some Sutras it is stated explicitly that a Buddha or a Bodhisattva transforms himself into a Dharani, so the Dharani can be viewed as an equivalent of the Buddha or Bodhisattva. For example, in Manjusri’s Precious Dharani Sutra ( Taisho Tripitaka 1185B ) it is written “This is Manjusri Bodhisattva, in order to benefit all living beings, transforming himself into an eight-worded Dharani …” Therefore, “Manjusri is the Origin Lord of the first fourteen chapters of Lotus Sutra” can be understood as Manjusri manifests as the first fourteen chapters of Lotus Sutra, or is an overall representative of the first fourteen chapters of Lotus Sutra. Likewise, “Samantabhadra is the Origin Lord of the last fourteen chapters of Lotus Sutra” can be understood as Samantabhadra manifests as the last fourteen chapters of Lotus Sutra, or is an overall representative of the last fourteen chapters of Lotus Sutra. A Dharma practitioner can also have an Origin Lord ( Sanskrit : Svesta-devata, literally means ‘a deity dearest to one’s self’, or ‘a deity nearest to one’s heart’ ). In this sense, a Dharma practitioner’s Origin Lord can be viewed as a divine personal tutor, a divine example to follow, or a metaphysical figure that best fits the practitioner’s divine self. If a person practices the Dharma of his Origin Lord correctly, during the Dharma practice both his mind and body can be gradually purified and elevated, so it is possible that he will eventually unite with his Origin Lord, or become exactly the same as his Origin Lord. In this situation, the Dharma practitioner can be viewed as a projection of his Origin Lord. [19] Candra-Surya-Pradipa Buddha Literally Moon-Sun-Lamp Buddha, a.k.a. Brightness of Sun-Moon-Lamp Buddha, first mentioned in Chapter 01 of Lotus Sutra. [20] Bodhi-Heart ( Sanskrit : Bodhi-citta ) Like many other Buddhist terms, Bodhi-citta has two layers of meaning - conventional meaning and supreme meaning. The conventional meaning of Bodhi-citta is ‘the resolve (citta) to become awakened (bodhi)’, or ‘the aspiration (citta) to attain Buddhahood (bodhi) for the benefit of all living beings’. If a practitioner sets a resolve to achieve Bodhi, it can be said that he arouses his Bodhi-citta. On the other hand, in the sense of Vajrayana practice ( the supreme meaning ), if a Dharma practitioner arouses his Bodhi-Heart, that means his heart (citta), with unpretentious compassion for all living beings, is illuminated to see the path to Awakenment (bodhi). The arising of Bodhi-Heart is known to be the first step of Bodhisattva Practice, because only after you see the path to your destination, you can walk towards the destination without confusion. [21] True Awakenment ( Sanskrit : Sam-bodhi ) The Awakenment of the Buddha. Also translated to Correct Awakenment, or Perfect Awakenment. [22] Vajrasattva is Samantabhadra According to Vajrayana teachings, Samantabhadra, Vajrasattva, and Vajrapani can be considered the same, or Vajrapani is an empowered Samantabhadra, and Vajrasattva is identical to Vajrapani, but appears in a different form. The relationship among Vajrasattva, Samantabhadra, and Vajrapani is revealed in Vajra Summit Tantra (Vajra-Sekhara Tantra). It can be briefly described as follows : Vairocana Buddha enters into All Tathagata Samantabhadra Maha-Bodhisattva Samaya, which produces Sattva Empowered Vajra Samadhi, then from his Heart a mantra emerges : “Vajra Sattva”. Then innumerable Samantabhadras, appearing as Moon Wheel( full moon )s, gather around Vairocana Buddha. They enter into Vairocana Buddha’s Heart, and merge into a five-summited illuminant, from which a Vajra Pestle emerges. This Vajra Pestle illuminates all universes, displaying how all Tathagatas in all the universes, practice Dharma, defeat demons, achieve Buddhahood, and benefit living beings. After a number of profound manifestations, all the light gather again in Vairocana Buddha’s Heart, and merge into one body, creating the body of Samantabhadra Great Bodhisattva. Then the new-born Samantabhadra Great Bodhisattva states in a verse that his body is a Vajrasattva body. Samantabhadra Great Bodhisattva comes out from Vairocana Buddha’s Heart, and stays in a Moon Wheel in front of all Tathagatas. Then all Tathagatas empower Samantabhadra Great Bodhisattva with a number of Head Inpourings (Abhiseka), and give a Vajra Pestle into his hands. After that Samantabhadra Great Bodhisattva is given a Vajra Title and named Vajrapani (Vajra-Hand). He then accepts Vajrapani Head Inpouring from all Tathagatas. At this point Samantabhadra Great Bodhisattva becomes Vajrapani. Then Vajrapani wields his Vajra Pestle and states in a verse that his existence represents Vajra plus Vajra. [23] Transformation Body ( Sanskrit : Nirmana-kaya ) A body projected to a world, appearing as a divine being, a normal creature, a natural object, an artificial object, or an environmental object, etc., visible to living beings in the world, so that it can teach, influence, and guide the living beings. Transformation Bodies of Buddhas and Bodhisattvas can appear not only in human worlds, but also in heavens ( e.g. appear as deities ) and hells to guide and save the living beings in those realms. ‘Nirmana’ in Buddhist Sutras often means ‘magical appearance’, ‘supernatural creation’, or ‘supernatural transformation’. For example, in a Buddha’s bodily halo there are many smaller Buddhas. These smaller Buddhas are called Nirmana-Buddhas, meaning that they are created by the bigger Buddha’s supernatural power. A Buddha’s manifestation in a physical world is also called a Nirmana-kaya, hinting that this is a projection from a higher reality, although it can be seen and touched, it is actually an illusion, like all other material objects in the physical world. [24] The Letter ‘a’ ‘a’ is the first letter in Sanskrit alphabet. Because it is the foremost letter, and its sound exists in the pronunciation of all Sanskrit letters, it represents the Origin which is uncreated and omnipresent. [25] Self-existent Body ( Sanskrit : Svabhava Kaya ) The uncreated and unconditioned body that exists by itself, a body of Thusness [7] which is beyond cause, effect, time, and space. A.k.a. Svabhavika Kaya, or Svabhavika Dharma Kaya in Sanskrit, can be considered the same as Dharma Body. ‘Sva’ means self, own, natural, original, a name of Vishnu, etc. ‘Bhava’ means being, existing, becoming, creation, birth, origin, heart, a god, a name of Shiva, etc. Therefore ‘Sva-bhava Kaya’ can be translated to Self-existent Body, Self-existing Body, Self-created Body, Self-originated Body, Originally existing Body, etc. Additional, ‘Bhava’ can also mean ‘heart’, ‘origin’, referring to the Heart that creates, maintains, and destroys everything. In this sense, ‘Sva-bhava’ can be translated to Original Heart the Creator, all-creating Heart of Self, etc. [26] Self Enjoyment Body ( Sanskrit : Sva-Sambhoga Kaya ) A Buddha or Bodhisattva’s Self Enjoyment Body, also called a Reward Body (報身), can be understood as a reward for his past good deeds. Because the Buddha or Bodhisattva has done innumerable good deeds in an inconceivable long time ( e.g. has saved countless living beings in countless eons ), the accumulated merits are so vast that his Self Enjoyment Body, as a reward, is of cosmic scale or super cosmic scale. For example, in Mahayana Sublime Treasure King Sutra ( Karandavyuhah ) it is revealed that in every pore on Avalokitesvara Bodhisattva’s body, there is a sublime and pure world within which innumerable Bodhisattvas or sentient beings reside. Another Bodhisattva had travelled in one of the pores with his supernatural power for many years but still could not find its border. Another example, in Vimalakirti Sutra ( Arya-Vimalakirti-nirdeso nama Mahayana Sutram ) it is mentioned that a Bodhisattva, who has achieved the unimaginable liberation, can grab three trillion heaven-earth-hell world systems with his hand, put them on his right palm, and throw them far away, meanwhile the living beings in those worlds do not know this is happening, and do not feel their worlds are moving. Additionally, in the Infinite Life Sutra ( Taisho Tripitaka 360 ) it is mentioned that Infinite Life (Amitayus) Buddha can hold all heaven-earth-hell world systems with a single palm. [27] Altruistic Enjoyment Body ( Sanskrit : Para-Sambhoga Kaya ) A Buddha’s Self Enjoyment Body may not be visible or comprehensible to lower level Bodhisattvas and Dharma practitioners, therefore the Buddha manifests various Altruistic Enjoyment Bodies visible to different levels of Bodhisattvas and Dharma practitioners in order to teach and guide them. For example, in Mahayana Sutra on Contemplation of the Heart which is likened to the Ground ( Taisho Tripitaka 159 ), it is mentioned that the Buddha manifests ten types of Altruistic Enjoyment Bodies for Bodhisattvas of ten different levels : For Bodhisattvas of the first stage, they see a Buddha sitting on a one-hundred-petaled lotus flower expounding the enlightening paths of one hundred Dharmas. For Bodhisattvas of the second stage, they see a Buddha sitting on a one-thousand-petaled lotus flower expounding the enlightening paths of one thousand Dharmas. For Bodhisattvas of the third stage, they see a Buddha sitting on a ten-thousand-petaled lotus flower expounding the enlightening paths of ten thousand Dharmas. In such a way, Bodhisattvas of a higher level see a more sublime Buddha body manifestation and hear more profound teachings. For Bodhisattvas of the tenth stage, they see a super-cosmic Buddha sitting on a lotus flower with an indescribable number of petals, each petal contains three trillion heaven-earth-hell world systems. Such a Buddha expounds the enlightening paths of incalculable Dharmas. The difference between an Altruistic Enjoyment Body and a Transformation Body ( Nirmana-kaya ) [23] is that an Altruistic Enjoyment Body of a Buddha is a very sublime Buddha body visible to high level Dharma practitioners ( e.g. a Bodhisattva ), while a Transformation Body can appear as anything, such as a statue, a picture, an animal, a river, a spring, a well, a tree, a mountain, etc., visible to normal living beings in a mundane world. [28] The four types of bodies This concept of Four Types of Bodies is similar to the concept of Three Bodies [4]. The only difference is ‘Enjoyment Body’ is split into ‘Self Enjoyment Body’ and ‘Altruistic Enjoyment Body’. [29] Tusita Heaven The fourth heaven among the six heavens of Desire Realm. When a Bodhisattva is about to become a Buddha, he goes to Tusita Heaven and waits for the proper time. When the time comes, he descends from the heaven to the human world, and becomes a Buddha. [30] The legendary life that consists of eight phases The Buddha’s life consists of eight phases, which are : (1) Descending from Tusita heaven ; (2) Announcement of the birth ; (3) The miraculous birth ; (4) Renouncing the mundane world ; (5) Conquering devils ; (6) Attaining Awakenment ; (7) Turning the wheel of Dharma ; (8) Entering Nirvana. The Buddha’s life is manifested in this way to urge living beings to wake up from their attachments to the mundane world, and also to show an example for all those who seek Awakenment. [31] Samantabhadra Visualization Sutra The full title : Buddha-Spoken Sutra on the Dharma that Visualizes Samantabhadra Bodhisattva’s Way ( Taisho Tripitaka 277 ). English translations : (1), (2). [32] Similarity Flow ( Sanskrit : Nisyanda ) Also translated to “continuity of similarity’, ‘continuity of sameness’, ‘continuous flow’, etc. A living being’s continuous existence is like a slideshow or a movie in which every frame is similar to its neighboring frames. This is called a Similarity Flow, or a continuity of similarity. A Similarity Flow Body manifested by a Buddha or Bodhisattva is a simulation of such a flow, appearing as a living being that can be seen and touched. ‘Similarity Flow Body’ is a subset of ‘Transformation Body’ [23]. The difference between them is that a Transformation Body can appear as anything, while a Similarity Flow Body usually appears as a living being of a species that actually exist. When a Similarity Flow Body appears as a deity or a ghost, such kind of deity or ghost should actually exist too. From birth to death, there is a Similarity Flow. Likewise, from cause to effect, there is also a Similarity Flow. Moreover, a habit, a hobby, or a learning that continues across multiple lifetimes of a soul, is also a Similarity Flow. [33] Five Wisdom Crown A crown with five petals, on each petal there is a Buddha image representing a specific Wisdom. A.k.a. Five Buddha Crown. The five Buddhas are : The Eastern Buddha Akshobhya who represents the Grand Round Mirror Wisdom. The Southern Buddha Ratna-sambhava who represents the Omnipresent Equality Wisdom. The Western Buddha Amitabha who represents the Miraculous Observation Wisdom. The Northern Buddha Amogha-siddhi who represents the Accomplishing Works Wisdom. The Central Buddha Vairocana who represents the Dharma Realm’s Self-existent Wisdom. The Five Wisdom Crown is a symbol of the five Buddhas’ empowerments. When a person wears a Five Wisdom Crown on his head, it looks like the five Buddhas are sitting on his head and giving him Head Inpourings (Abhiseka). [34] Five-pronged Vajra Pestle The Five-pronged Vajra Pestle symbolizes a combination of the five Wisdoms of the Five Buddhas. [35] The Ten Suches In the second chapter of the Lotus Sutra it is written : ‘Only a Buddha and another Buddha, can fully understand and share with each other, the knowledge about the Reality behind all phenomena. That is, when analyzing a thing, it can be said that it has such an appearance, has such a nature, is such a substance, has such functions, conducts such actions, has such causes, is under such conditions, produces such results, leads to such rewards or retributions, with such a beginning, ending, and ultimate destination.” In the above paragraph, ten ‘such’ are used, they are called ‘the ten Suches’, representing ten aspects of a thing, or ten attributes that can be used to describe every single thing. The Heavenly Platform School has detailed explanation for this concept. [36] The four Bodhisattvas on the petals of the four corners Samantabhadra Bodhisattva on the Southeast Petal ; Manjusri Bodhisattva on the Southwest Petal ; Avalokitesvara Bodhisattva on the Northwest Petal ; Maitreya Bodhisattva on the Northeast Petal. [37] The four Buddhas on the petals of the four directions Akshobhya Buddha on the Eastern Petal ; Ratna-sambhava Buddha on the Southern Petal ; Amitabha Buddha on the Western Petal ; Amogha-siddhi Buddha on the Northern Petal. [38] The Miraculous Dharma Lotus Flower within every living being This is like a hologram or a Fractal, the Miraculous Dharma Lotus Flower manifests everything and contains every living being, on the other hand, everything, every living being also contains the Miraculous Dharma Lotus Flower. The whole contains parts, and each part also contains the whole.

From : https://universalalphaomega.blogspot.com/2022/06/similarity-between-cantonese-and.html Cantonese and the Japanese Kanji system both preserve ancient Chinese pronunciation, as well as some important ancient Chinese features not inherited by the modern official Chinese, a.k.a. Mandarin. By comparative study of Cantonese and Japanese Kanji pronunciation, we can better understand ancient Chinese, and further more, better understand ancient Chinese literature and culture. For example, a double-character word - ‘目的’, is pronounced ‘Mok Dek’ in Cantonese, and ‘Moku Deki’ in Japanese. Here is a comparative table : Chinese character Cantonese Japanese 目 Mok Moku 的 Dek Deki The Cantonese pronunciation of ‘目’ is ‘Mok’, the ending ‘k’ is called a Checked Tone or an Entering Tone (入聲). This is an ancient Chinese feature preserved in Cantonese but lost in Mandarin. The Japanese pronunciation of ‘目’ is ‘Moku’, the second syllable ‘ku’ represents the Checked Tone ‘k’ in the ancient pronunciation of ‘目’. Why does the Checked Tone ‘k’ in ancient Chinese become ‘ku’ in Japanese ? Japanese uses Kana(仮名)s to simulate foreign language pronunciation. A Kana is either a vowel sound or a consonant+vowel sound ( except for ‘ん’ / ‘ン’ which pronounces ‘n’ ), there is no Kana for a single consonant ‘k’, so the only solution is to choose a Kana of [ ‘k’ + vowel ] pronunciation to simulate the consonant-only sound ‘k’. In this case, Kana ‘く’ / ‘ク’, which pronounces ‘ku’, is chosen. For Chinese character ‘的’, the situation is similar. The Cantonese pronunciation of ‘的’ is ‘Dek ’, the ending ‘k’ is a Checked Tone. The Japanese pronunciation of ‘的’ is ‘Deki’, the second syllable ‘ki’ simulates the Checked Tone ‘k’. If we say ‘目的’ in Japanese quickly, the vowel of the second syllable of each Kanji can be pronounced lightly or omitted, so it would sound like ‘Mok Dek’, exactly the same as the Cantonese pronunciation. There are a lot more examples like this. Such as : The Chinese character ‘僕’ is pronounced ‘Bok’ in Cantonese, and ‘Boku’ in Japanese. The second syllable in the Japanese pronunciation, ‘ku’, simulates the Checked Tone ‘k’. ‘國’ is pronounced ‘Gwok’ or ‘Gok’ in Cantonese, and ‘Goku’ in Japanese ( in terms spelled with ‘國’ such as ‘中國’, ‘外國’, ‘全國’, etc. ). ‘ku’, the second syllable in the Japanese pronunciation of ‘國’, simulates the Checked Tone ‘k’. ‘擊’ is pronounced ‘Gek’ in Cantonese, and ‘Geki’ in Japanese. The second syllable in the Japanese pronunciation, ‘ki’, simulates the Checked Tone ‘k’. ‘敵’ is pronounced ‘Dek’ in Cantonese, and ‘Deki’ in Japanese. The second syllable in the Japanese pronunciation, ‘ki’, simulates the Checked Tone ‘k’. ‘薩’ pronounces ‘Sat’ in Cantonese, and ‘Satsu’ in Japanese. The second syllable in the Japanese pronunciation, ‘tsu’, simulates the Checked Tone ‘t’. ‘易’ pronounces ‘Yek’ or ‘Yee’ in Cantonese, and ‘Eki’ in Japanese. The second syllable in the Japanese pronunciation, ‘ki’, simulates the Checked Tone ‘k’. Besides, there are many Chinese characters whose pronunciation contain no Checked Tones, their Cantonese pronunciation are also similar to their Japanese Kanji pronunciation. For example, ‘萬’ pronounces ‘Man’ in Cantonese, and ‘Man’ in Japanese, almost identical, just slightly different in tone. ‘解’ pronounces ‘Gai / Kai’ in Cantonese, and ‘Gai / Kai’ in Japanese, almost the same. ( The exact pronunciation is between ‘Gai’ and ‘Kai’, so it can be written as ‘Gai’ or ‘Kai’, but neither of them is 100% accurate. ) ‘大’ pronounces ‘Dai’ in Cantonese, and ‘Dai’ in Japanese, exactly the same. ‘門’ pronounces ‘Moon’ in Cantonese, and ‘Mon’ in Japanese. ‘簡’ pronounces ‘Gan / Kan’ in Cantonese, and ‘Gan / Kan’ in Japanese. ‘單’ pronounces ‘Dan’ in Cantonese, and ‘Dan’ in Japanese. Say ‘簡單’ in Japanese quickly, the sound is almost identical to the Cantonese pronunciation of ‘簡單’. ‘市’ pronounces ‘See’ in Cantonese, and ‘Shi’ in Japanese. ‘問’ pronounces ‘Mʌn’ in Cantonese, and ‘Mon’ in Japanese ( in terms like ‘問題’ ). ‘題’ pronounces ‘Tai’ in Cantonese, and ‘Dai’ in Japanese. ‘家’ pronounces ‘Ga’ in Cantonese, and ‘Ka’ in Japanese ( in terms like ‘家屋’ : Ka-Oku ). ‘話’ pronounces ‘Wa’ in Cantonese, and ‘Wa’ in Japanese ( On'yomi 音読み ). ‘世界’ pronounces ‘Sai Gai’ in Cantonese, and ‘Se-Gai’ in Japanese.

It makes no sense to initiate a fight between Cantonese and Minnan, because Mandarin is killing both of them. Even if Minnan defeats Cantonese completely, it can hardly survive the government-enforced Mandarin.

Besides, many Chinese-origin words sound very similar in Korean, Vietnamese, and Cantonese. But Korea & Vietnam do not use Chinese characters now, so it is more difficult to do comparison among these three languages and find out the similarities.

The core of ancient Chinese culture ( represented by the religions, literatures, languages, etc. of Tang & Song Dynasty ) kept moving to the south, along with the migrating nobles and civilians, this is called ‘Garments and Headwear’s Migration to the South’ (衣冠南渡). The ‘Garments and Headwear’ represent the ancient Chinese civilization. The southward migration of ancient Chinese culture happened a number of times in the history. The final destination is the southernmost end of mainland China - the Canton territory (Guangdong province). When the core of ancient Chinese culture finally arrived Canton (廣東), it stayed there, and greatly influenced the culture and languages of the region. So we can say that nowadays the people from Canton (廣東) , whose mother language is Cantonese, are true inheritors of ancient Chinese culture. They can understand ancient Chinese culture better than the northerners if they want to. The Song dynasty’s last habitation was Canton : https://en.wikipedia.org/wiki/Battle_of_Yamen

An excerpt from the Bible may hint us on what Christianity actually teaches : God told Moses how to become holy and unite with God, in plain and explicit language, because Moses was so devoted. But what about other people, who are not as sincere and devoted as Moses ? For them, dark speeches, such as metaphors, analogies, etc. are used. Western alchemy & Kabbalah both agree that the Bible has multiple layers of meaning, only those with profound wisdom can see through the surface meanings and find out the hidden messages. Similar views can also be found in eastern religions. For example, the Lotus Sutra states explicitly that different living beings, according to their own Roots and Vessels, may gain different understandings on the Dharma. Some ancient Zen masters said that the Lotus Sutra has nine layers of meaning, which can be mapped to nine levels of practice.

This concept is from western alchemy a.k.a. Christian alchemy. The Word of God is every living being’s life essence, it is never lost, but just forgotten, or unaware of by most people.

If the authorities just want everyone to have a common communication tool, they don’t need to suppress all the non-Mandarin Chinese languages, right ? A person can learn and use multiple languages after all. So why do they punish children who speak their non-Mandarin mother languages in school ? What the authorities truly want is one language only, one mindset only, and one ideology only, for the entire country. They believe this can help stabilize and strengthen the regime. UNESCO Universal Declaration on Cultural Diversity (2001) : Cultural rights are an integral part of human rights, which are universal, indivisible and interdependent. The flourishing of creative diversity requires the full implementation of cultural rights as defined in Article 27 of the Universal Declaration of Human Rights and in Articles 13 and 15 of the International Covenant on Economic, Social and Cultural Rights. All persons have therefore the right to express themselves and to create and disseminate their work in the language of their choice, and particularly in their mother tongue; all persons are entitled to quality education and training that fully respect their cultural identity; and all persons have the right to participate in the cultural life of their choice and conduct their own cultural practices, subject to respect for human rights and fundamental freedoms. Besides, the real study burden is never English, but the mandatory study of political doctrines. Only one political ideology is allowed in the country, and every student, whether he is in a primary school, middle school, high school, college, or university, has to recite the doctrines of the political ideology over and over again. There is no room for personal views or creative idea here, you must answer questions strictly in accordance with the political textbooks, otherwise you won’t pass the exams. How much time and efforts are wasted for this ?

Reference links : https://en.wikipedia.org/wiki/Kanji#On'yomi_(Sino-Japanese_reading) https://en.wikipedia.org/wiki/Checked_tone https://en.wikipedia.org/wiki/Kana http://www.romajidesu.com/kanji/ https://jisho.org