#buddha waterfall

[stonemart]

5 Feet Granite Fountain With 3 Feet White Marble Dhyana Mudra Buddha Idol

[madcat-world]

Emerald Garden: Eastern Sage (1 of 16) - Christian Benavides

[lavender-lids]

One can learn a great deal in a place where a language is spoken they do not understand

[jadeseadragon]

Christian Benavides, a.k.a. Voyager

Medellín, Colombia

Artwork & Animation for Eastern Sage - Emerald Garden (Full LP) Japanese Lo-Fi Hip-Hop.

[sage-cloudz]

Hi! Haven't been on here in a while 😅 Here's my bookshelf 👍

[kridhadecor]

waterfall fountains #buddha waterfall #elegant#waterfall#yoga#

Kridhadecor.com

[komal09]

Feng Shui Fountain

Feng Shui Fountain

Discover the magic of feng shui with the soothing presence of a feng shui fountain, especially one with the delicate charm of a Buddha backflow smoke fountain. Let's explore the key points simply and easily:

Imagine having a special fountain that brings good vibes and calmness into your space, it's not just any fountain – it's a feng shui fountain, designed to create positive energy.

Picture a fountain where the smoke flows down like a waterfall, featuring a peaceful Buddha. It's not just about the water; it's about the relaxed vibes and the calming effect of the flowing smoke.

Choosing the right spot for your fountain is like finding the perfect home for a new friend. Feng shui experts suggest specific places in your home where the fountain's energy can work its magic.

Knowing the best spots in your home for a feng shui fountain, it could be in the living room to boost overall energy or in the wealth corner to attract prosperity, each placement has its special benefits.

Visualize a waterfall that's not just water but also creates a gentle smoke, adding a magical touch to your surroundings, it's like having a mini cloudy mountain in your room.

Pay attention to the direction of your smoke fountain front; feng shui wisdom suggests organizing it in a direction that balances your energy and brings positivity into your life.

Having a feng shui fountain, especially one with a Buddha backflow smoke feature, is like inviting stability and good vibes into your home.

Choose the right placement, let the soothing sound of water and the calming effect of the smoke create a peaceful atmosphere, and enjoy the positive energy that flows into your space. It's not just a fountain; it's a delightful addition to your home that brings joy and peace of mind.

[crescenttidestudio]

Chinatown Los Angeles, California

[talonabraxas]

Green Tara is a forest goddess, and in one story is shown as being clad in leaves. Her Pure Land, in distinction to others that are composed of precious gems, is said to be lush and verdant:

Covered with manifold trees and creepers, resounding with the sound of many birds,

And with murmur of waterfalls, thronged with wild beasts of many kinds;

Many species of flowers grow everywhere.

She is therefore a female form of the “Green Man” figure who is found carved in many European churches and cathedrals, and who is found in the Islamic traditions as the figure Al-Khidr.

“the mother of all the buddhas”

Green Tara ॐ Talon Abraxas

[the-monkey-ruler]

Alakazam the Great (1960) 西遊記

Director: Yasushita Taiji / Tezuka Osamu / Shirakawa Daisaku Screenwriter: Keinosuke Uekusa Starring: Kiyoshi Kozuyama / Noriko Shindo / Noriko Shindo / Tamachi Kato / Kawakubo House / Wind Festival Ryoichi / Hideo Kinoshita / Setsuo Shinoda / Nobuaki Sekine / Kuniku Takeda / Katsuko Ozaki / Michiko Shirasaka Genre: Animation / Fantasy / Adventure Country/Region of Production: Japan Language: Japanese Date: 1960-08-14 (Japan) Duration: 88 minutes / USA: 84 minutes Also known as: Saiyu-ki / The Enchanted Monkey / The Magic Land of Alakazam / 西游记 IMDb: tt0054265 Type: Retelling

Summary:

One day, an unusual monkey is born from a stone. The stone monkey befriends a fellow monkey named Rin-Rin and is later crowned king of a tribe of monkeys after he proves his courage by diving into a dangerous waterfall. He becomes arrogant as king, much to his subjects' dismay and he grows insecure when he learns about the existence of humans from Rin-Rin, who claims they are the smartest beings around. The stone monkey seeks out a wise hermit and forces him to make him his pupil. The hermit teaches the stone monkey considerable magic abilities and rechristens him Son Goku. Goku shows off his new abilities to Rin-Rin, and to further impress her, goes to heaven to retrieve the sacred fruit the hermit fed him.

In heaven, Goku causes mischief, and overpowers the celestial forces sent after him. He defeats General Kinsei and takes his staff but loses a shape-shifting duel with Jiroshinkun. Goku meets Buddha, who challenges him to fly off his hand, a challenge Goku arrogantly accepts. Goku fails and is imprisoned by Buddha beneath the Five Elements Mountain. Rin-Rin takes care of Goku during his imprisonment as his arrogance gradually fades. When Rin-Rin nearly succumbs to a blizzard, she is saved by Kanon, who heralds the arrival of the monk, Genjo Sanzo, who frees Goku and asks him to accompany him to a pilgrimage to Tianzhu to retrieve a sacred sutra. Goku accepts the mission after Sanzo places an unmovable headband around him that Sanzo can tighten at will.

During their journey, Goku and Sanzo meet a father and daughter. The daughter is pursued by a monster who wants to marry her. Goku disguises himself as the girl and takes her place when the monster, the pig-man Cho Hakkai, arrives that night. Goku reveals the deception, forcing Hakkai to flee for his home, with Goku giving chase. Goku is confronted by Hakkai's half-brothers, Ginkaku and Kinkaku, who trap him in a gourd which melts anyone inside it. Goku escapes, and tries to trap the brothers in their gourd, but he is thrown into a pit with a giant scorpion. Goku narrowly defeats the scorpion and traps the two in their gourd. Goku spares Hakkai when he hears Rin-Rin's voice and allows him to accompany him and Sanzo.

Meanwhile, the imp Shoryu informs his master, Gyū-Maō, about Sanzo’s pilgrimage. Gyū-Maō tasks Shoryu to lure Sanzo and company to his dominion of the Flaming Mountains so he can eat the monk and extend his lifespan. Shoryu attacks the group in the desert, scaring away Sanzo's horse and capturing him. Goku saves Sanzo, though Hakkai accidentally loses their food during the chaos. Later, the group comes across the castle of the man-eating ogre Sa Gojō. Gojō tries to eat Hakkai and Sanzo, but Goku defeats him and convinces him to join their pilgrimage.

When the group reaches the Flaming Mountains, Shoryu turns Sanzo's companions against each other, but Sanzo manages to calm them down. Gyū-Maō causes a volcanic eruption which blocks the group's path. Goku learns about the Basho-Sen, a magical fan owned by Gyū-Maō’s wife, Ratsunyō, which can freeze the lava flow. He and Hakkai disguise themselves as Gyū-Maō to retrieve the fan, but are caught by Ratsunyō, who captures Hakkai while Goku escapes with the fan. Shoryu tricks Goku into giving him the fan by disguising himself as Sanzo, whom Gyū-Maō had earlier captured. Shoryu freezes Goku and pushes him into the lava. Although Goku survives, he is left paralyzed and unable to use his powers.

Gyū-Maō prepares to cook Hakkai and Sanzo for a large feast with his fellow demons. Gyū-Maō betrays Shoryu and traps him in a jar. Goku and Gojō rescue a repentant Shoryu, who gives Goku a healing potion. They rescue the others in time and fight Gyū-Maō and his group. Hakkai freezes Ratsunyō and Goku defeats Gyū-Maō, causing him to fall into lava, which Hakkai freezes with the fan. The group makes peace with Shoryu and travels to Tianzhu, where they meet with Buddha and Kanon. Buddha removes Goku's headband and gives the pilgrims the sutra. They return to China, where Goku reunites with Rin-Rin and his subjects.

Source: https://en.wikipedia.org/wiki/Alakazam_the_Great

Link: https://www.youtube.com/watch?v=ydgTTsBixh4 https://www.youtube.com/watch?v=-4ytPE0o28Q

[stonemart]

Handcrafted 5 Feet Big Granite Stone Water Fountain With 3 Feet Marble Stone Buddha Idol

[quitealotofsodapop]

So sonce Wukong is heavily associated with he earth and especially FFM, what if the mountain itself changes to fit Wukong's emotional and physical health? Like when he's sad, depressed, or hopeless it becomes more barren and cold, when he's hurt the earth itself cracks and plants wither and die, whe he's happy it's lush, warm, and beautiful like depicted in the show! It doesn't instantly change of course but slowly, the longer the time Wukong is in a certain mood, the more it affects the mountain. That'd also why the monkeys, who have EVERY reason to be distrustful of a stranger on the mountain considering literally everything in the book, are so quick to warm up to and welcome MK and his family into their midst! Because they make Wukong happy!

Ooo this is such a cool idea.

Wukong being basically the Te Fiti of Flower Fruit Mountain and the surrrounding country of Alolai.

When he ws young and unsure, the islands bloomed with new haphazard shoots and flowers.

When he jumped through the waterfall the first time, the rains came and watered the parched fruit trees.

When he travelled onto the mainland and trained with Sudbodhi, the air became heavy with the winds of his travels - A certain Macaque amongst the troop able to hear where exactly their King was based on how he sang to the breeze. Soon the skies became full of fluffy clouds so thick you could nearly walk (or rather Sommersault on them). It was one of the few joys his people appriciated whilst under the threat of the Demon King of Havoc/Confusion.

The night before the King returned, a great thunder rain occurred - startling all of them awake. A thunder of sadness and anger. But when their King landed home and cut the Demon's head in half with his new powers - the sun shined upon the island once more.

When the Brotherhood was made and friendships forged, the mountain bloomed with new life. Spider lilies flourished in the time the King had been whisked away to the Underworld, and lotus flowers sprang forth upon his return.

When their king lost himself as an attendant of Heaven, the waters in the streams became stale like a horse through, and fruits shrivelled on the branches like they had been dried for a dessert.

Oddly enough, when their King made havoc in Heaven; the most that the mountain experienced was a sudden unseasonable bloom of peach blossoms that dripped a heady dew.

When Sun Wukong was defeated and captured for the Furnance... the mountain Burned.

For 49 days straight.

They at first blamed the war god Erlang that had bested their King in the first place, but he and the rest of the brothers of Meishan rallied to save as many monkey yao as possible from the flames and the subsequent floods of murky ash.

When the Monkey King burst forth from the Trigram Furnace, it sent a volley of burning charcoal comets down to earth. Including onto the Stone Place itself.

And when the Buddha was forced to raise his hand? The island stagnanted.

For 500 years the razed island could not grow more than grass and ferns. No more fruits or flowers bloomed. The water was bitter and black with charcoal. And whats more, humans from the mainland beyond had discovered that the country of Alolai was ripe for the picking...

When their King returned once more at the helm of a fight with his religious master, the island rained for the first time in centuries. As he struck down each and every hunter he found, and saved and returned as many as his people as he could, the island seemed to Revive with the scent of blossoms and peaches.

When he left to rejoin his Pilgrim friends, the fruits and flowers still came, now just less sweet.

His subjects knew immediately knew when something terrible had happened with their King years on. The winds stopped blowing as if a switch had been struck. Stone fruit trees crumbled into dust as if they were diseased. The waters of the streams became salted as if with tears... it took a long time for the island to return to some normalcy after that. Though the plum trees never returned, no matter how ardent the efforts of those who keep mountains orchards.

A great bloom of golden flowers and fruits occurred the day their King had reached the home of the Buddha. The rush of life announced via a clap of thunder. The monkeys of the island hooted and sung for weeks at their King's return.

Many years later, fire broke out on the mountain's peak. Their King returned home with a haunted look upon his face but gave no explaination. They began to see less and less of the Western Horse-Dragon after that day... soon the fruits and waters became stale once more. The only flowers that bloomed were ones of mourning.

On a day, after many of arficially sweetened waters adn fruits, a great aurora of golden and purple lights broke forth in the skies above the island - distracting the King's subject long enough that they missed his wonder and conflict at finding a little stone monkey much like himself. The clouds rained heavy with seawater in the days to come.

And on the day a certain child appeared, the sun shone a hue so beautiful and happy that the subjects of the island just knew someone dear to the King had returned.

The plum trees returned some time afterwards, though the fruits were a little sour. They became sweet once more in the year after.

[whencyclopedia]

Ajanta

Approximately 67 miles (107 km) to the north of Aurangabad in the Indhyadri range of Western Ghats lie the caves of Ajanta. The 30 caves, famous for their early Buddhist temple architecture and many delicately drawn murals, are located in a 76 m high, horseshoe-shaped escarpment overlooking the Waghora (tiger) River. The river originates from a picturesque waterfall called sat kund (seven leaps) just off the last cave. It serves as a potent reminder of the natural forces that over untold eons have shaped the basaltic layers of the Deccan plateau. Also a part of the Gautala Wildlife Sanctuary, this primordial landscape provides a fitting background to one of the finest collections of paintings from India's antiquity.

Accorded UNESCO World Heritage site status in 1983 CE, the ancient name of the site is untraceable today. Its current name is derived from a neighbouring village, the local pronunciation of which is Ajintha. It would be of interest to note, that Ajita is the colloquial name of Maitreya Buddha.

Timeline & Patronage

The period of excavation (used as synonymous to the carving of the caves) can be divided into two broad phases. The earliest caves (Cave 8, 9, 10, 12, 13, 15A), belonging to the Hinayana phase of Buddhism, can be roughly traced back to the 2nd century BCE, with its period of activity continuing to around the 1st century CE during the rule of Satavahana Dynasty (2nd century BCE – 2nd century CE). The later phase of activities, between 5th and 6th century CE, largely took place under the patronage of the Vakataka dynasts (3rd century – 5th century CE). The Vakatakas were contemporaries of the Gupta Empire. The greatest flourish of this phase took place during the brief but remarkable reign of the Vakataka Emperor, Harisena (460 CE - 477 CE). By then the “mythologising tendency of Indian thought” (Coomaraswamy) had already given birth to Mahayana Buddhism from more austere Hinayana practices.

The excavation and creation of the caves seem to have been a more community effort in the earlier phase. Group efforts contributed to the building of various parts of the caves, from the façades to single cells. Later, however, construction was marked by sponsorship from influential patrons and local feudatories. Inscriptions from Caves 4, 16, 17, 20, and 26 indicate that often multiple caves were constructed under the benefaction of one patron; examples would include local Risika king Upendragupta, Harisena's Prime Minister Varahadeva, and the Asmaka monk Buddhabhadra. Royal patronage did not, however, restrict its accessibility to an exclusive clique. Thus, despite being a Shaivaite emperor (at least at the time of accession to throne), Harisena presided over the execution of some of the finest depictions of Buddhist legends.

Continue reading...

[candywife333]

Price of Life (part 1)

Summary: She wandered up the magnificent hill, into the temple quarters where he resided. She did not want to climb up the hill in the middle of the night to meet with an erratic, cold, and cruel sorcerer. But there was no choice. Her village, inflicted with a devastating curse, had become close to a ghost town--- crops did not grow, people died of famine, and even babies just out of the womb perished along with their mothers. She hoped to ask for his aid in getting rid of the curse that afflicted her village. Yet, she could not have ever predicted what that help would cost her in return.

planned to have only 2 parts. trying out JJK fanfic, hopefully it turns out alright.

powerful sorcerer Sukuna x chubby, poor brown OC (Yaara)

Triggers: dub-con/non-con, rough sex, humiliation (mostly in part 2)

The humongous hill loomed in front of her as she trudged up, the sweat dripping off her forehead cooling her form as a riotous breeze loitered through the otherwise quiet night. She farmed day in and day out due to her sick mother and dead father. Nobody else supported her family except herself. And she would've continued, if not for the rumors of the famine getting worse and more people dying off. If the number of deaths continued the way they did in her tiny village, nobody would be left to even bury those who had died.

Everyone knew that Sukuna never helped. If anything, he made things worse. An extremely powerful sorcerer, capable of ousting even deities, he was infamous for being cold, arrogant, and inhumane. He lived up the hill, having private chambers in the temple only for himself. The price he made people pay for taking his help, made most refuse to even think of taking it. It was never anything simple like food, crops, clothes, money, or even jewelry.

The cost of his aid would often be insurmountable. He demanded payment in lives , in sacrifice, and many other deranged practices that people in her village mumbled about in hushed voices--as they drank tea. They did not even dare to offend him when their village was placed a far distance away from his residence, for fear that word of their blatant disregard at his practices would reach his ears.

She finally got to the top of the hill, staring resolutely at the splendidly white , gold tinted marble doors adorning the entrance of the temple. It was silent, except for the twinkling of a few wind chimes placed around the entrance. Normally a calming place for most people who visited, Yaara did not feel the same this night. She stressed about what he would ask her to pay in return for helping her town.

She had nothing of value to offer. The most she could do was to help him with any chores he had for a few years in the temple , or to pay him in crops she had harvested. Pondering all these thoughts, she opened the heavy doors and walked into the temple, the doors immediately shutting behind her.

Yaara continued to walk further into the white, cold and rather desolate temple. It was rather dim inside except for the light from torches lined along the long hall ,side by side--illuminating the long stretch of passageway til the altar. All the priestesses must be asleep since it is the middle of the night.

A cold gust of wind made Yaara shiver, as she foraged along the uncertain path to his chambers. Yaara neared the massive jade altar of Buddha, 50 times her height. An equally impressive waterfall continued to pour water upon Buddha's head. This temple was known for being built centuries ago by a king who insisted on constructing it with a waterfall at the center with cherry blossoms littered all around the waterfall.

As Yaara walked reticently around the perimeter, looking for any entryways that may indicate a separate set of chambers, she saw a man-- if that was what you could call him, meditating near the waterfall, on a ledge tucked away near the statue's head. The man did not look normal in the least. He had what looked like multiple arms and an intimidating aura. Before she could call out to ask him where she might be able to find Sukuna, the man opened his eyes. Red eyes. Eyes that foretold misery and cruelty. His gaze sharpened upon her form as he bellowed out, "What are you doing here, mortal girl? In the middle of the night in my abode"?

Shivering like a leaf, frightened by his foreboding voice, she squeaked out, "I-I have come to see Sukuna, Sir. I need to talk to him right now". The prior irritated expression on the man's face vanished as a mirthless laughter spilled out of his mouth, the angle of his mouth curling upwards into a smirk. He snarled, "You have come to see me? The greatest sorcerer of my generation. And you don't even know who you are talking to? What an ignorant, pathetic mortal"!

He jumped down with a stunning speed from his ledge, landing right in front of me. Startled at his sudden appearance, I fell on the hard rock beneath me, my bum just barely cushioning the fall, mortified at seeing his form. His tall frame towered over me as he grunted out, "Well. You might as well speak mortal. I don't have all day or night for your pesky human problems".

I crawled onto my knees, sitting on the ground, hands up in supplication as my mouth quivered, whispering in a feverish tone, "My town is in trouble Sir. They are plagued with famine and death. A curse has been placed upon it. C-c-could you please help me remove the curse? We are burying people everyday. Soon there will be no place to even bury anyone".

The sorcerer's eyes glinted as a menacing smile contorted his aristocratic features, "You can have help if you can pay the price mortal". His gaze trailed my body in a hungry manner as he purred out ,"That is if you can withstand what it entails".

[megyulmi]

➠ Binding vow and invoking Fudō in Pure Land Buddhism:

I have been seeing posts on the nature of binding vows since Chapter 258, so I decided to share my notes on it in hopes they could be of use to a fellow reader.

Considering Akutami Gege’s consistency in incorporating practices and beliefs of different Buddhist schools into the storyline, personally, performing a binding vow reminds me of the process of invoking Fudō, as well as Amitābha’s ‘Primal Vow’. Here, I am specifically addressing the vows made with oneself as I believe they are significantly different from the vows made with others.

Fudō is an esoteric Buddhist deity for rebirth (from Pure Land worship). He was invoked by reciting his incantation as a deathbed practice to attain proper mindfulness at death allowing rebirth into the Pure Land, particularly Miroku’s Heaven, from the late Heian into the Kamakura period. He is a manifestation of the cosmic Buddha Dainichi (大日, Mahāvairocana) sent to assist Buddhist practitioners and to arrest those who would impede the Buddhist path. Fudō was most popular among the nobility for his efficacy in propitious birth, restoration of health and resurrection from death, and the subjugation of adversaries.

He is associated with the ‘Mantra of Compassionate Help’, which helps remove the hindrances at death. The mantra loosely translates as “Homage to the All-Encompassing Vajra, the Manifestation of Great Wrath. Eliminate [all hindrances].”

There are different instances of invoking Fudō. The first one is, invoking him for Miroku’s Heaven. It is related to Sōō, a monk of the Tendai school. According to the legend, while Sōō was performing ascetic practices before a waterfall on the Katsuragawa river, he prayed to Fudō to take him to Miroku’s Heaven. Fudō did indeed carry Sōō to Miroku’s Heaven, but when they arrived at the gate to the inner palace, Sōō was not allowed in because he could not yet recite the Lotus Sutra from memory. But when Sōō later recited the Lotus Sutra before the image of Fudō at his temple, he was able to gain entry.

The second one is invoking Fudō at Death. According to the court diary Chūyūki (中右記) by Fujiwara no Munetada (藤原宗忠), Emperor Horikawa on his death bed, “first chanted the titles of the larger Hannya and Lotus sutras, as well as the august name of the venerable Fudō; then chanted the august names of Śākya[muni] and [A]mida and faced the west.”

There is another story, according to which there was a sculpture of Fudō in Nara that used to appear to a nun at Higashiyama in Kyoto because she recited Fudō’s Mantra of Compassionate Help twenty-one times every day praying for proper mindfulness at death. In the time of death, when she became seriously ill, she put her hands together to form Fudō’s mudra and seated properly, her breath stopped, and without sickness, she came to the end with proper mindfulness. Here it is noteworthy that she was a member of the Ungoji nenbutsu group.

Additionally, it is useful to look into the concept of ‘Primal Vow or Fundamental Vow (本願, hongan)’, which in Japanese Pure Land Buddhism is the 18th vow that is part of a series of 48 vows that Amitābha made in the Infinite Life Sutra that in certain aspects (depending on the school) can be connected with invoking Fudō.

Nenbutsu is the invocation ‘namu amida butsu’ (南無阿弥陀仏, ‘I take my refuge in the Buddha Amitābha’) chanted in the hope of rebirth into Amida's Pure Land. It is important to note that Nenbutsu were not only directed to Amitābha but other Buddhas as well. Myōe, a famous priest of the Kegon school, is known to have invoked Fudō on his deathbed seeking rebirth in Miroku’s Heaven. It is said that at the time of Myōe’s death, “two or three times he intoned the invocation Namu Miroku Bosatsu, raising his hands in prayer and devoutly reciting the nenbutsu.”

The sutra reads: “If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment.”

In the sutra, we see clearly what Amitābha’s ‘exchange’ is: “If they should not be born there, may I not attain perfect Enlightenment.” The vow is made at the risk of not being able to attain Enlightenment. Personally, it directly relates to the binding vow made with oneself in JJK: give up something, gain something; or, break the binding vow, lose what you have gained. Nanami is the easiest example to understand in this regard. His binding vow limits the amount of cursed energy he can access to about 80-90% while on the clock. Once his normal shift ends and he begins working overtime, Nanami’s cursed energy increases and by invoking Overtime, he is able to utilise 110-120% of his maximum power. He gains something while giving up something in exchange, and if he were to break the vow, he would lose what he has gained.

The practice itself is complex and depending on the accounts (and the schools) can be different, but personally, I can see how it could relate to the concept of binding vows made with oneself in JJK. In exchange for ‘devotion’, one can invoke the help of Fudō, who by landing his strength can help the invoker overcome the hindrance or the adversity they are facing. When summed up in this simple way, it does resonate with the concept of the binding vow made with oneself. Although the conditions naturally have to be completely different (i.e. what ‘devotion’ entails in JJK terms).

It might offer us a bit of perspective on why Sukuna seems the most efficient (well-versed) in performing the binding vow as well. We see from the examples I provided that invoking Fudō requires the knowledge of certain sutras and a long period of practice. Sukuna, coming from the Heian period (assuming that binding vows were more common like the practice of invoking Fudō that declined over time and is almost extinct in the modern day), would have been able to accumulate such knowledge and would be more familiar with the process of invoking it than your average modern-day sorcerer. He may as well have an understanding of ‘incantations’ that might otherwise not have survived the time.

Considering Akutami Gege’s incorporation of Buddhist practices, personally, it might not be too far off that he might have drawn inspiration from combining the two when creating the concept of binding vows.