It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Suizei, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Annei, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Kōshō, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Kōan, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Kōrei, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Kōgen, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Kaika, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

It is undisputed that this identification is Chinese in form and Buddhist in implication, which suggests that the name must have been regularized centuries after the lifetime ascribed to Suinin, possibly during the time in which legends about the origins of the Yamato dynasty were compiled as the chronicles known today as the Kojiki.

He was converted to Buddhism by the Buddha ; this is one of the most popular legends in Buddhist lore and art.

Along with the major Hindu myths, he has included legends and folk tales from Muslim, Buddhist, Jain, Syrian Christian and tribal sources.

According to Buddhist legends, in 592, Guan Yu manifested himself one night before Ch ' an Master Zhiyi, the founder of the Tiantai school of Buddhism, along with a retinue of spiritual beings.

A number of legends about Kanishka, a great patron of Buddhism, were preserved in Buddhist religious traditions.

In order to justify Mazu's presence in Buddhist temples, legends were circulated claiming that Mazu's parents prayed to Guan Yin for a son, but Guanyin answered their prayers with the birth of yet another daughter.

Although Thailand is considered a Theravada Buddhist society, the Hindu mythology latent in the Ramakian serves to provide Thai legends with a creation myth, as well as representations of various spirits which complement beliefs derived from Thai animism.

This conquest of Buddhist Khotan by the Muslim Turks — about which there are many colourful legends — marked another watershed in the Islamicisation and Turkicisation of the Tarim Basin, and an end to local autonomy of this southern Tarim city state.

In 612, the Empress Suiko had garden built with an artificial mountain, representing Shumi-Sen, or Mount Sumeru, reputed in Hindu and Buddhist legends to be located at the center of the world.

These could be imitations of famous natural landscapes, like Mount Fuji, or scenes from Taoist or Buddhist legends, or landscapes illustrating verses of poetry.

A Brahminical temple to the east and a monastery to the north which according to Buddhist legends was the place where Buddha preached the Law.

As a youth, he studied Buddhist teachings, history and folk legends in Khom, Khmer and Tham scripts from fragile palm leaf texts stored in the monastery library.

When Buddhist monks from other parts of Asia brought their faith to Japan they transmitted dragon and snake legends from Buddhist and Hindu mythology.

Kubera has also been assimilated into the Buddhist and Jain pantheons.

Kubera is usually depicted with a mongoose in Buddhist iconography.

Jambhala, the Buddhist Kubera, depicted similar to Kubera

Kubera is a popular figure in Buddhist as well as Jain mythology.

The Buddhist Vaisravana, like the Hindu Kubera, is the reagent of the North, a Loka-pala and the Lord of Yakshas.

He is related to the Buddhist Jambhala rather than the Hindu Kubera.

The character of is founded upon the Hindu deity Kubera, but although the Buddhist and Hindu deities share some characteristics and epithets, each of them has different functions and associated myths.

In addition, Nalakubar ’ s father Kubera was eventually absorbed into the Buddhist pantheon as the Heavenly King Vaisravana.

He is a Buddhist, which means that to him peace and the sanctity of human life are not only religious dogma, but a profound and unshakable Weltanschauung.

His grandfather is a Buddhist priest ; ;

Alexander is apparently mentioned in the Edicts of Ashoka, as one of the recipients of the Indian Emperor Ashoka's Buddhist proselytism, although no Western historical record of this event remains.

Amara seems to have been a Buddhist, and most of his work was destroyed, with the exception of what is the celebrated Amara-Kosha ( Treasury of Amara ), a vocabulary of Sanskrit roots, in three books, and hence sometimes called Trikanda or the " Tripartite ".

It is a popular Buddhist and Hindu name, but popular also among Muslims in Indonesia.

Sri Lankan astrology is largely based on Hindu astrology with some modifications to bring it in line with Buddhist teachings.

Buddhist monks and nuns of most traditions are expected to refrain from all sexual activity and take vows of celibacy ; lay people, however, are not expected to refrain from any specific form of sexual activity, and there is no concept of sinfulness attached to sex.

Unlike in Hindu and Jain sources, in ancient Buddhist texts ahimsa ( or its Pāli cognate ) is not used as a technical term.

The traditional Buddhist understanding of non-violence is not as rigid as the Jain one, but like the Jains, Buddhists have always condemned the killing of all living beings.

In most Buddhist traditions vegetarianism is not mandatory.

Theosophy is a nonsectarian organization based on Buddhist and Hindu teachings, and it promotes the view of the world as an interconnected whole and the unity and brotherhood of humankind " without distinction of race, creed, sex, caste or color ".

The Buddhist Madhyamaka philosopher, Chandrakirti, used the aggregate nature of objects to demonstrate the lack of essence in what is known as the sevenfold reasoning.

Another view of the Buddhist theory of the self, especially in early Buddhism, is that the Buddhist theory is essentially an eliminativist theory.

The bodhisattva is a popular subject in Buddhist art.

Buddhist philosophy is the elaboration and explanation of the delivered teachings of the Buddha as found in the Tripitaka and Agama.

A recurrent theme is the reification of concepts, and the subsequent return to the Buddhist middle way.

Although there are many ethical tenets in Buddhism that differ depending on whether one is a monk or a layman, and depending on individual schools, the Buddhist system of ethics can be summed up in the eightfold path:

He pointed out that implicit in the early Buddhist concept of dependent origination is the lack of any substantial being ( anatta ) underlying the participants in origination, so that they have no independent existence, a state identified as emptiness ( śūnyatā ), or emptiness of a nature or essence ( svabhāva ).

The tathāgathagarbha sutras, in a departure from mainstream Buddhist language, insist that the potential for awakening is inherent to every sentient being.

The language used by this approach is primarily negative, and the tathāgatagarbha genre of sutras can be seen as an attempt to state orthodox Buddhist teachings of dependent origination using positive language instead, to prevent people from being turned away from Buddhism by a false impression of nihilism.

In these sutras the perfection of the wisdom of not-self is stated to be the true self ; the ultimate goal of the path is then characterized using a range of positive language that had been used previously in Indian philosophy by essentialist philosophers, but which was now transmuted into a new Buddhist vocabulary to describe a being who has successfully completed the Buddhist path.