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Kamakura Era
Historical Buddha
BUDDHIST TERMS
Bodhi, Bodai, Bodhisattva, Bosatsu, Buddha, Butsu, Enlightenment, Hotoke, Karma, Karmic, Nehan, Nirvana, Nyorai, Samsara, Satori, Seishi, Tathagata
SHINTO TERMS
Gongen, Honji, Honjibutsu, Honji Suijaku, Kami, Mitama, Myoujin, Ryoubu Shinto, Shin, Shinbutsu Shugo, Shugendo, Shugenja, Suijaku (Suijyaku), Tamashii, Tenjin, Yamabushi
ONLINE RESOURCES
Click here for list.
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TERMS FOR BUDDHA
Buddha, Tathagata
Nyorai, Butsu, Hotoke
The Historical Buddha lived in India around 560 to 480 BC. For comparative purposes, his contemporaries in China were Confucius and Lao-tzu (founder of Taoism). Slightly later, around 400 BC, comes Plato in the West.
- Buddha
Buddha is the past participle of Sanskrit buddh (to awaken, to know), and is tranlslated as "one who has awakened to the truth." Buddha is not a personal name. It is an honorific term, like messiah or christ (the anointed one).
- Tathagata (See "Nyorai" below for more). Another Sanskrit term for Buddha, translated either "thus come" or "thus gone." One of the ten epithets (ten honorable titles) of the Buddha. The nuances are (1) Tathagata is a spiritual principle, not a historical person; (2) implies that path followed by the Historical Buddha to attain enlightenment is open to all sentient beings; (3) means "coming from the origin" or "returning to the origin."
This Sino-Japanese compound word comes from the Sanskrit Tathagata. Tatha means "thusness" (the original condition), while Gata means either going or coming. The Chinese stressed the sense of "coming," as did the Japanese. In Japanese, the term Tatha is also translated as Shinnyo  , meaning intrinsic thusness. This latter term is used to represent the world of enlightenment, the world of Absolute Truth. The term Tathagata is thus translated directly as "one thus gone" or "one thus come." But in Japan, the term Nyorai may be more fully translated as "one who has come from the world of absolute truth to save all beings." For all practical purposes, the words Buddha, Tathagata, and Nyorai are synonymous in modern English usage. Each is an honorific title given to those who have attained enlightenment. For a review of Japan's most revered Nyorai, please click here.
The Chinese translated the Sanskrit Buddha into "butsu" and "da"  . When the two-character Chinese term was transmitted to Japan, the first character only was used. It can be read as either "butsu" or "hotoke," but it is written with the same character. Both readings mean Buddha.
Pronounced as either Butsu or Hotoke in Japan, but written with the same character. Both readings mean Buddha.
- Ten Epithets, Ten Honorable Titles, of the Buddha
Sanskrit term followed by English meaning followed by Japanese reading and ideogram.
- Tathagata; Thus-Come, Thus Gone; Nyorai
- Arhat; Worthy of Respect; Ougu
- Samyak-sambuddha; Correctly Enlightened;
Shohenchi 
- Vidya-carana-sampanna; Perfected in Wisdom & Action; Myogyosoku
- Sugata; Well-Gone; Zenzei
- Lokavid; Knower of the Secular World; Sekenge
- Anuttara; Unsurpassed; Mujoji
- Purusadamya-saratha; The Tamer; Jogojobu
- Sastadevamanusyanam; Teacher of Gods and Men;
Tenninshi 
- Bhagavan; World Honored One;
Butsu-seson 
Above spellings for Ten Epithets courtesy of:
http://www.gakkaionline.net/study/GS-10Titles.html
http://asia.samgha101.net and http://www.sgi-usa.org/
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OTHER IMPORTANT BUDDHIST TERMS
- BODHISATTVA (Sanskrit), BOSATSU (Japanese)
One who seeks enlightenment. The penultimate state of enlightenment, just prior to Buddhahood. The original Sanskrit bodhisattva (bodhi = enlightenment, sattva = essence) meant "one who seeks enlightenment," but in modern Buddhism the term has taken on multiple meanings.
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Four-Character
Chinese transliteration of Sanskrit Bodhisattva
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THREE DEFINITIONS
OF BODHISATTVA (Bosatsu = J)
The Chinese transliterated bodhisattva into four characters, but later abbreviated it, using only the first and third characters. The Japanese adopted the abbreviated spelling, which forms the Japanese word Bosatsu.
The term "bodhisattva" was originally used to refer to the Historical Buddha before he attained enlightenment. With the introduction of Mahayana Buddhism, however, the term came to mean one who achieves enlightenment but delays Buddhahood, remaining instead on Earth to help all sentient beings attain salvation. This latter concept was vigorously promoted by Mahayana adherents to differentiate it from the Theravada concept of Arhat  . The Arhat is also an enlightened being, but according to Mahayana believers, the Theravadin Arhat possesses an inferior, selfishly attained enlightenment, one based on "benefitting self." In contrast, the bodhisattva of Mahayana traditions is motivated entirely by compassion  , by the desire to "benefit others" -- indeed, the highest aspiration of the Mahayana Bodhisattva is to save all sentient beings. See Three Schools page for details on this schism.
 Bodhisattva has a third meaning as well -- it refers to anyone who sincerely seeks to save others while pursuing the path of enlightenment. Essentially, anyone who decides to pursue the Buddhist path can be called a bodhissatva, and many Mahayanans believe there are countless bodhisattvas on earth at any moment. Whereas Theravada Buddhism stresses the monastic life -- the monk's life -- as the only path to salvation (Arhatship), the Mahayana school says anyone, including laity, can attain Buddhahood by practicing the Bodhisattva values. A related Japanese term is Ritakyusai  , meaning "emancipation by benefitting others." Click here for more on the differences between the Theravada and Mahayana schools.
- Enlightenment
BODHI (Sanskrit), BODAI (Japanese), SATORI (Japanese)
Generally speaking, the terms enlightenment, nirvana, and emancipation are synonymous in modern English usage. To attain enlightenment (satori) is to achieve nirvana. The result is emancipation from the cycle of suffering and delusion (see "Samsara" below).
- KARMA, KARMIC RETRIBUTION, Cause and Effect
From Sanskrit KARMAN, "deed," fate, or work.
The law of cause and effect. Doing good deeds will result in good effects, doing bad deeds will result in bad effects. Your actions in this life thus impact where you are "reincarnated" into the next -- see Six States of Existence. In essence, you "reap what you sow." The sins of the parent are NOT the sins of the child -- that which occurs to you in this life is that which you have brought upon yourself. You are responsible for your actions, not others. This is entirely opposite the Western tendency to place blame on others (e.g., my parents were neurotic, so they made me neurotic). This unwillingness to take responsibility in Christian traditions streches back to Adam and Eve, who themselves blame the serpent for beguiling them into eating the fruit of the forbidden tree. Yet, it appears, after further research, that in early Buddhist traditions among the Jains in India, parents could indeed pass on their bad karma to their children.
Says Daniel J. Boorstin in his book "The Seekers:"
<abridged, pages 15, 16, 17>
Karma was a byproduct of belief in the transmigration and reincarnation of souls. Karma was a name for the force of all a person's acts -- good or evil -- in all past incarnations shaping his destiny in the next incarnation. So karma was an ingenious way of giving each person some responsibility for prosperity or suffering in the present life. A classical form of the idea imagined this karmasaya as an accumulation of the forces of good and evil from what a person did (or failed to do) in earlier incarnations. The suffering or good foturne in the present life, then, was a punishment or reward for earlier acts, just as suffering or good fortune in future lives would compensate for the acts in this life. Writers in the Upanishads suggested that somehow the practice of yoga or the power of a god who lived outside the realm of karma might possibly help get a person off the wheel of samsara. Thus a person might avoid consequences of his acts in earlier incarnations. It is thus conceivable that a devout ascetic, renouncing all corrupting desires, might struggle free of his karmic debts.
Some Hindu sects saw karma as physical seeds that could be passed on through the generations. A dying father, in one Upanishad text, is said to transfer his karma to his son. "Let me place my deeds on you." Then the son's acts of atonement would free the father in his later incarnation from the consequences of his own earlier misdeeds. The Jains, from the sixth century B.C., made much of these possibilities. They imagined the pure liva, or living spirit, in each person that could and should be kept free of the karmic pollution that might burdern a person's next incarnation. The Jains' discipline aimed to keep the liva unpolluted, and so assure its rising toward enlightenment through rebirths. Their ahimsa, dogma of absolute nonviolence, made them fearful even of accidentally killing insects. As rigorous vegetarians, they applied ahimsa to plants. They refused to pick a living fruit from a tree, but waited till it fell ripe to the ground.
Followers of the Historical Buddha (the latter died about 480 BC), embroidering the Hindu notions, found their own ways of calculating the ethical balance sheet. They distinquished "deed karman" from "mental karman" (thoughts and motivations), and distinguished deeds from their results. They also attached karma to families and nations. But they kept inviolate their belief in the inevitable balancing of the karmic books. A person's present life was determined by past actions in other incarnations, but only until all those influences had been used up. Still, the chanting of sacred verses by a relative or a monk might reduce the force of evil karma. The Buddhist belief in an all-pervading flux kept them from any idea of a personal immortal soul. But they imagined a kind of karmic residue that adhered through endless incarnations." <end abridged quote by Daniel Boorstin>
- NIRVANA (Sanskrit)
The Historical Buddha sought, through meditation, to attain a state known as Nirvana, in which one is free of desire and therefore suffering. Nirvana literally means "the state of a flame being blown out." It represents the quiet state of mind that exists when the fires of attachment and desire are extinguished. It can also refer to the "flame of death." The death of the Historical Buddha, for example, is referred to as "the Great Extinction." But in general parlance, nirvana means heaven, the ultimate state, the final goal of those who practice Buddhism.
- SAMSARA (Sanskrit)
The cycle of life and death, rebirth and redeath, of delusion and suffering, in which all sentient beings are trapped unless they can break free of the cycle. The "cycle" refers generally to the Six States of Existence, although there are also two, three, four, seven, and twelve kinds of samsara (not discussed herein). The Six States of Existence are also known as the Six Paths of Reincarnation or Transmigration. One must achieve nirvana (enlightenment, satori) to break free of the cycle of samsara. Breaking free of the cycle of reincarnation is called "emancipation." Please click here for details on the Six States. In Japan, where Mahayana teachings are widely practiced, groupings of six statues of Jizo Bosatsu are quite common, one for each of the six realms. This grouping is called "Roku Jizo," or Six Jizo, in Japanese. In the Tantric traditions of Tibet, the Wheel of Life on Tibetan Tankas depicts the six realms with great graphic detail -- the wheel is traditionally clutched in the hands of Yama, the Lord of Death, and shows images of hell, torture, war, human life, divine spirits, and other detailed iconography.
- TEACHINGS OF THE HISTORICAL BUDDHA
Click here for Guide to Teachings of Buddha, which includes dozens of terms with Japanese spellings.
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SHINTO TERMS / CONCEPTS
Terms that distinguish between Shinto and Buddhist deities, and terms that indicate the syncretism of the two. See the Shinto page for more.
Gongen, Honji, Honjibutsu, Honji Suijaku, Kami, Mitama, Myoujin, Ryoubu Shinto, Shin, Shinbutsu Shugo, Shugendo, Shugenja, Suijaku (Suijyaku), Tamashii, Tenjin, Yamabushi
- Gongen 権現. Gongen is a Japanese term meaning "Avatar." Similar Japanese terms include Gonge 権化 and Kegen 化現, all referring to manifestations or reincarnated forms of the Buddhist divinities who remain on earth to bring salvation to all sentient beings. More specifically, Gongen refers to local Shinto kami (deities) who are considered manifestations of the imported Buddhist divinities, with deities on either side representing the "Unity of Buddhism and Shinto (shinbutsu shuugou 神仏習合).By Japan's late Heian and early Kamakura period, the practice of naming shrines with the names of their gongen (avatars) became widespread. However, when the Meiji government forcibly separated Shinto and Buddhism (Shinbutsu Bunri 神仏分離) in the late 19th century, it abolished the "gongen" naming convention, and shrines thereafter became known as "jinja." The Meiji government also actively promoted the term Daimyōjin 大明神 (Great Illuminator Deity) and demoted the earlier honorary title of Daigongen 大権現 (Great Avatar). This was considered one way for the government to promote Shinto supremacy over the imported Buddhist faith. The ascetic mountain practices of Japan's syncretic Shugendō sects were declared superstitious and banned by the Meiji government, dealing a severe blow to Shugendō practice. Some of Japan's most beloved gongen include:
- Sanno Gongen (Sannō), the Monkey Avatar of the Tendai sect and guardian deity of Mt. Hiei.
- Zao Gongen (Zaō), the Mountain Avatar and guardian deity of Mt. Kimpu. Zao is venerated nationwide, but especially in the mountain range extending from Yoshino to Kumano (the cradle of Japan's Shugendo sects). Zao Gongen is said to encompass both realms of the mandala -- the Kongokai (Diamond Realm) and Taizokai (Matrix Realm). The Kongokai represents the wisdom/efforts of Dainichi Buddha to destroy illusion, while Taizokai symbolizes Dainichi's teachings. These two mandala are central to Esoteric Buddhism in Japan. Zao is considered an emanation of three Buddhist divinities -- Shaka Buddha, Kannon, and Miroku. Over the centuries, Zao has been largely supplanted by Fudo Myo-o, a major deity of the Shingon sects.
- Kumano Sansho Gongen (Three Avatars of Kumano). The Kumano triad is composed of three Shinto deities and their Buddhist counterparts. There is also a larger gongen group called the Kumano Juni Gongen (Twelve Avatars of Kumano). A thirteenth deity, named Hiro Gongen, deifies the Nachi Waterfallin the Kumano area.
Kumano Sansho Gongen (Shinto/Buddhist Counterparts)
1. Hongu or Ketsumiko-gami = Amida Buddha
2. Shingu or Hayatamamiya = Yakushi Buddha
3. Nachi or Yui no Miya = 1000-Armed Kannon Bodhisattva
- Izusan Gongen 伊豆山権現 (also known as Hashiriyu Gongen 走湯権現). The guardian deity of sacred mount Izusan 伊豆山 (a Shugendo site from around the Kamakura period) said to reside at a hot spring on Izusan in Shizuoka prefecture. Over time the deity was linked with Hakone Gongen 箱根権現 and Kourai Gongen 高麗権現 -- the three are considered one and the same. In the Meiji period, when Buddhism and Shintoism were forceably separated by the government, Izusan became a holy Shinto site and many of its Buddhist treasures were lost or scattered. Izusan Gongen is the Shinto manifestation of the Buddhist deity Senju Kannon 千手観音 (1000-armed Kannon).
- Seiryuu Gongen 清滝権現. Female. Enshrined at Jingoji Temple 神護寺 in Takao 高尾 as the protective deity of the Shingon 真言 sect. Brought to Japan from China by Kuukai 空海 (774-836). Considered a manifestation of Nyoirin Kannon 如意輪観音, and one that grants long life, safe births, and wards off natural calamities. Structures in her honor were erected at the summit and foot of Mt. Takao in 1097. She usually appears as a lady wearing court robes (juunihitoe 十二単) and carrying a jewel (houju 宝珠). Also associated with Zennyo Ryuuou 善女竜王. <source = JAANUS>
- Toushou Daigongen 東照大権現. This honorary title was bestowed on Tokugawa Ieyasu 徳川家康 (the first shogun 将軍 of the Edo period) after his death.
- Kojin (Kōjin, Koujin) 荒神, 荒神様, 荒神さん. Syncretic Shinto-Buddhist deity of the kitchen and the cooking stove (kamado, 竃, 竈, also abbreviated as "kama"). Technically, Kojin is not called a Gongen, but the deity's iconography and attributes are nonetheless those of an avatar. .
- Honji 本地
Honjibutsu 本地仏
Honji Suijaku 本地垂迹 (ほんじすいじゃく)
Shinto-Buddhist syncretism was actually formalized and pursued based on a theory called Honji Suijaku, with Shinto gods recognized as manifestations/incarnations (suijaku 垂迹) of the original Buddhist divinities (honji 本地 or honjibutsu 本地仏). In the later Kamakura period some Shinto sects proposed the opposite, proclaiming the Shinto gods as honji and Buddhist deities as suijaku. This latter theory was known as Han Honji Suijaku Setsu or Shinpon Butsuju Setsu.
Honji Suijaku was originally a Buddhist term used to explain the Buddha's nature as a metaphysical being (honji) and the historical human figure Sakyamuni (suijaku) as the manifest trace. In Japan's early Nara period, the honji were regarded as more important than the suijaku. Gradually they both came to be regarded as one, with neither the honji or suijaku considered more important. For much more on Shinto-Buddhist syncretism, see the below outside web sites:
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- Kami 神. Shinto deity. Same meaning as Shin 神 (see below). Motoori Norinaga writes: "In general, kami refers first to the manifold kami of heaven and earth we see in the ancient classics, and to the spirits (Mitama) in shrines consecrated to the same. And it further refers to all other awe-inspiring things -- people of course, but also birds, beasts, grass and trees, even the ocean and mountains -- which possess superlative power not normally found in this world. "Superlative" here means not only superlative in nobility, goodness, or virility, since things which are evil and weird as well, if they inspire unusual awe, are also called kami. <Kojikiden, 3>" For more details, please see Kokugakuin University Encyclopedia of Shinto.
- Myoujin (Myojin) 明神. Temporal manifestation of the Shinto Kami (Shinto deity). A term used to denote the Shinto origin of the deity. For example, see Shinra Myoujin.
- Ryoubu (Ryobu) Shinto 両部神道
Ryobu Shinto means dual Shinto. This is a term used to refer generally to Shinto as syncretized with Buddhism, and specifically to that syncretic Shinto as interpreted by Shingon Buddhism (see Shingon Shinto), in contrast to Tendai Shinto. If the shrine has a plaque on it's gate, it is Ryobu Shinto, which means Shinto influenced by Buddhism. Because Buddhism and Shinto have coexisted in Japan for hundreds of years, they have had strong influences on each another, even lending each other gods, and altering the way each is practiced.
- Shin 神. Also read "Jin" as in Koujin. It means Shinto deity, and is an alternate reading of the character for "Kami" (see above)
- Shinbutsu Shuugou (Shugo) 神仏習合
Shinbutsu Shuugou means Shinto/Buddhist syncretism. This blending process began in late 7th century, with the Shinto kami considered as suijaku 垂迹 (local Japanese manifestations) of the honjibutsu 本地仏 (universal Buddhist deities).
- Shugendo 修験道. A syncretic sect of Buddhism that combined pre-Buddhist mountain worship and ascetic practices with Buddhist teachings in the hopes of achieving mystic powers. See Yamabushi below for more details.
- Shugenja 修験者. Ascetic monks, or monks of the mountain. See Yamabushi below for more details.
- Suijaku 垂迹. Literally trace manifestation, but also translated as Doctrine of Descent. The equivalent of kami 神 in the merging of Buddhist and Shinto deities (see honji suijaku 本地垂迹) that began in the 9th century. Suijaku refers to the recruitment of Shinto deities to the side of Buddhism, specifically to Shinto Kami who were portrayed as emanations (manifestation or "descents") of Buddhist deities. These syncretic deities were particularly popular among the Shugendo mountain sect.
- Tamashii 魂. A concept closely allied with that of kami is tamashii, frequently rendered as "spirit," as is the word mitama. Tamashii refers to a free floating spiritual force, a spiritual entity from outside which may alternately possess and leave an object. For example, an abundant harvest is produced when the "rice spirit" (inadama) joins itself to the rice grain. In general, tamashii is understood to be an impersonal entity, but when it attaches itself to a physical object or human being, it takes on concrete qualities and becomes apprehended as kami. The two concepts are not always clearly discriminated in practice, however. <above quoted from Kokugakuin University Encyclopedia of Shinto>
- Tenjin 天神. Literally "heaven people," referring to the heavenly gods as opposed to the earthly gods. Tenjin also refers to the deified spirit of Sugawara no Michizane 菅原道真 (845-903). Derived from the combination of the belief in the thunder god (see Fuujin Raijin 風神雷神) with the fear of the resentful ghost of Michizane who died due to a false accusation. <See JAANUS for details>
- Yamabushi 山伏. Ascetic monks, or monks of the mountain. One of the most celebrated mountain sages was En no Gyoja. This legendary holy man was a mountain ascetic of the late 7th century. Like much about Shinto-Buddhist syncretism, his legend is riddled with folklore. He was a diviner at Mt. Katsuragi on the border between Nara and Osaka. Said to possess magical powers, he was expelled in 699 to Izu Prefecture for "misleading" the people and ignoring state restrictions on preaching among commoners. He is considered the father of Shugendo, a major syncretic movement dedicated to achieving mystic powers by combining pre-Buddhist mountain worship and ascetic practices with esoteric Buddhist teachings. Popular lore says En no Gyoja climbed and consecrated numerous sacred mountains. Many yamabushi monks belonged to the Shugendou order.
OTHER ONLINE DICTIONARIES OF TERMINOLOGY
ONLINE STORE
- Buddhist-Artwork.com, our sister site, launched in July 2006. This online store sells quality hand-carved wooden statues of many Buddhist deities, especially those carved for the Japanese market. It is aimed at art lovers, Buddhist practitioners, and laity alike. Just like this site (OnmarkProductions.com), it is not associated with any educational institution, private corporation, governmental agency, or religious group.
NOT YET FILED OR EDITED
Source: JAANUS
Shourai mokuroku 請来目録
Lit. List of objects aquired and brought back. Lists and other records of Buddhist objects brought back to Japan from China by Japanese students of Buddhism from the Nara through Heian periods (7c-10c). Statuary objects, sutras, religious implements and writings are the major items listed (see *shouraihin 請来品). Most well-known lists were complied in the 9c by the Eight Esoteric Masters who Studied in Tang China (Nittou hakke 入唐八家): *Kuukai 空海 (804-6 in China), Saichou 最澄 (804-5 in China), Ennin 円仁 (838-47 in China), Enchin 円珍 (853-8 in China), Enkou 円行 (838-9 in China), Jougyou 常暁 (838-9 in China), Eun 恵運 (842-7 in China) and Souei 宗叡 (862-5 in China). In 902, the cleric Annen 安然 gathered the shourai mokuroku of these eight masters into a single work, the SHO-AJARI SHINGON MIKKYOU BURUI SOUROKU 諸阿闍梨真言密教部類惣録 ("Combined Records of Shingon Esoteric Buddhism by Several Masters" ) of which copies still exist . These records are valuable sources of information on the Buddhist art of their period . Similar records were evidently compiled by later monks who brought back objects from Song China, but none of these have survived.
mikkyou bijitsu 密教美術
The art of esoteric Buddhism (mikkyou 密教). Esoteric Buddhism was introduced to Japan from China in the 8c by the monks Kuukai 空海, who founded the Shingon 真言 sect, and Saichou 最澄 who founded the Tendai 天台 sect. The most prominent deity in esoteric Buddhism is *Dainichi 大日, whose symbol, the vajra (kongou 金剛) gives us the Sanskrit term Vajrayana ( Vehicle of the diamond or). The influence of Hindu imagery is very strong, particularly in the multiple limbs and heads of some deities and also in the often violent aspect they present in the pursuit of good. Also female deities achieve a new prominence. The tolerance towards folk deities of Indian Buddhism made the establishment of the religion in Japan much smoother, since there was little initial conflict with the indiginous Shintou 神道 religion. The number of deities soared to huge figures as a result, and the co-existance of Buddhist temples and Shintou shrines on the same site is witness to this smooth syncretism, as is the existance of hybrid deities such as *Zaou Gongen 蔵王権現. The main form of artistic expression of esoteric Buddhism is the mandala, *mandara 曼荼羅, of which there are many different types. They can be two dimensional paintings or three dimensional arrangements of sculptures. These are a means of giving formal expression to the Buddhist ideals of symmetry, form and sense in life: the Sanskrit word tantra meaning system or model is applied. In both painting and sculpture the forms reflect Mahayana (Jp. Daijou 大乗) traditions from India, but there is a clear departure in the increased animation and violence of the figures, which is well illustrated by the silk hanging scrolls (*kakemono 掛物) of the Five Forceful Ones (*Godairiki Bosatsu 五大力菩薩) kept in the Kouyasan 高野山 treasure House on Mt. Kouya, which date from the 10c. By contrast there is a strain of sculpture in esoteric Buddhist art which exhibits a sense of contemplation and mystery, as exemplified by the sculptures of the Bodhisatvas of the Void (Godai Kokuuuzou Bosatsu 五大虚空像菩薩) in the Tahoutou 多宝塔 of Jingoji 神護寺 in Kyoto, dating from the 9c. Seated and rigid, they are the antithesis of the violent images seen elsewhere. Many works from this time were carved from single trees, reflecting the Japanese belief in their sanctity. These are often plain and heavy, in further contrast to the complex images of Mahayana Buddhist art. A fine example is the sculpture of the healing Buddha, Yakushi Nyorai ryuuzou 薬師如来立像 at Jingoji in Kyoto which dates from about 783.
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