By David A. Hall
In The Buddhist Goddess Marishiten, David A. corridor offers an in-depth exploration of the Buddhist cult of the warrior goddess Mārīcī; its evolution in India, China, and Japan; its texts and their viewers; its rituals; and, eventually, its efficacy as skilled via the japanese warrior class—the bushi or samurai.
In studying the mental results of those rituals at the eastern warrior this quantity strikes past a narrowly targeted exam of a spiritual cult. David A. corridor convincingly explains how those rituals geared toward getting ready the warrior for strive against and acted as an antidote for the toxicity of Post-Traumatic rigidity affliction (PTSD) while the warrior back from the battlefield.
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Extra info for The Buddhist Goddess Marishiten: A Study of the Evolution and Impact of Her Cult on the Japanese Warrior
Example text
Japanese scholars defined two stages of Esoteric Buddhist development within the Chinese canon. They refer to the early stage as “miscellaneous esotericism” (Jp. zōbu mikkyō or zōmitsu). d. and include books of spells—Skt. dhāraṇī-sūtra—(works devoted to a variety of specific deities), astrological texts, etc. The authorship of these discourses is attributed to the historical Buddha, Shakyamuni, but they have little unity in ritual, spell recitation, or mudra (formation of mystic hand seals). There also exists no standard organization of mandala (if they even contain mandala) or meditational practice.
The goal of the practices described in these miscellaneous texts is usually attainment and perfection of miraculous powers (Skt. siddhi) through specific meditational rituals (Skt. , (Emeryville, 1977), 170. 17 Depending on the text, both of the Sanskrit terms siddhi and sādhana have been translated into Chinese as chengjiu 成就 (Jp. jōju). Sādhana is sometimes translated as chengjiufa 成就法 (Jp. jōjuhō). 14 the buddhist warrior goddess and demons, curatives for injuries from poisonous animals and insects, and so on.
Karunā) for all sentient beings, skillful means (Skt. upāya) intended to bring them to awakening, and enlightened wisdom (Skt. prājñā) to assure that the motives of the practitioner originate from the thought of awakening. This gave the Buddhists great flexibility in adapting and adopting whatever they deemed necessary to fulfill the charge of the bodhisattva: bring all sentient beings to enlightenment. This flexibility resulted in Esoteric Buddhism’s remarkable eclecticism. While attempting to retain its original goals and philosophical background, the movement assimilated a number of non-Buddhist, Indian elements as well as many varied regional religious cults in the countries through which it moved.
