https://www.rigpawiki.org/index.php?title=Wutai_Shan&feed=atom&action=historyWutai Shan - Revision history2024-03-29T15:40:58ZRevision history for this page on the wikiMediaWiki 1.40.1https://www.rigpawiki.org/index.php?title=Wutai_Shan&diff=90749&oldid=prevSébastien: /* Further Reading */2021-07-07T07:51:56Z<p><span dir="auto"><span class="autocomment">Further Reading</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 07:51, 7 July 2021</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* T’ang Context.” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 119–37.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* T’ang Context.” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 119–37.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Cartelli, Mary Anne. ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang''. Leiden: Brill, 2012.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Cartelli, Mary Anne. ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang''. Leiden: Brill, 2012.</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>*Charleux, Isabelle. ''Nomads on Pilgrimage: Mongols on Wutaishan (China), 1800-1940'' (Brill's Inner Asian Library, 2015).</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* Charleux, Isabelle. ''Nomads on Pilgrimage: Mongols on Wutaishan (China), 1800-1940'' (Brill's Inner Asian Library, 2015).</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Chou, Wen-shing.&nbsp;''Ineffable Paths: Mapping Wutaishan in Qing Dynasty'', China Art Bulletin (March 07), 108-129.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Chou, Wen-shing.&nbsp;''Ineffable Paths: Mapping Wutaishan in Qing Dynasty'', China Art Bulletin (March 07), 108-129.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Debreczeny, Karl. “Wutai Shan: Pilgrimage to Five-Peak Mountain.” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 1–133.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Debreczeny, Karl. “Wutai Shan: Pilgrimage to Five-Peak Mountain.” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 1–133.</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* Ding, Yi. ''"Translating” Wutai Shan to Ri bo Rtse lnga––The Inception of a Sino-Tibetan Site in the Mongol-Yüan Era (1206-1368)'', Journal of Tibetology, 2018</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* McBride, Richard D. ''Domesticating the Dharma: Buddhist Cults and the Hwaŏm Synthesis in Silla Korea''. University of Hawaii Press, 2008.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* McBride, Richard D. ''Domesticating the Dharma: Buddhist Cults and the Hwaŏm Synthesis in Silla Korea''. University of Hawaii Press, 2008.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Tuttle, Gray.&nbsp;''Tibetan Buddhism at Ri bo rtse lnga/Wutai shan in Modern Times'', Columbia University. JIATS, no. 2 (August 2006), 35.&nbsp;[http://www.thlib.org/collections/texts/jiats/#!jiats=/02/tuttle http://www.thlib.org/collections/texts/jiats/#!jiats=/02/tuttle]. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Tuttle, Gray.&nbsp;''Tibetan Buddhism at Ri bo rtse lnga/Wutai shan in Modern Times'', Columbia University. JIATS, no. 2 (August 2006), 35.&nbsp;[http://www.thlib.org/collections/texts/jiats/#!jiats=/02/tuttle http://www.thlib.org/collections/texts/jiats/#!jiats=/02/tuttle]. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* ''Wutai Shan and Qing Culture'', JIATS, no. 6 (December 2011). [http://www.thlib.org/collections/texts/jiats/#!jiats=/issue06/ http://www.thlib.org/collections/texts/jiats/#!jiats=/issue06/]. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* ''Wutai Shan and Qing Culture'', JIATS, no. 6 (December 2011). [http://www.thlib.org/collections/texts/jiats/#!jiats=/issue06/ http://www.thlib.org/collections/texts/jiats/#!jiats=/issue06/]. </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* Wen-shing Chou, “Maps of Wutai Shan: Individuating the Sacred Landscape through Color,” Journal of the International Association of Tibetan Studies, no. 6 (December 2011), [http://www.thlib.org?tid=T5713 http://www.thlib.org?tid=T5713]. </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* Wen-shing Chou, “Maps of Wutai Shan: Individuating the Sacred Landscape through Color,” Journal of the International Association of Tibetan Studies, no. 6 (December 2011), [http://www.thlib.org?tid=T5713 http://www.thlib.org?tid=T5713].</div></td></tr>
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</table>Sébastienhttps://www.rigpawiki.org/index.php?title=Wutai_Shan&diff=86875&oldid=prevSébastien: /* External Links */2019-08-17T15:33:32Z<p><span dir="auto"><span class="autocomment">External Links</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 15:33, 17 August 2019</td>
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</table>Sébastienhttps://www.rigpawiki.org/index.php?title=Wutai_Shan&diff=80524&oldid=prevSébastien: grammatical corrections2017-09-02T11:12:50Z<p>grammatical corrections</p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 11:12, 2 September 2017</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==History==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==History==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Since ancient times, Wutai Shan was known to be a mystical and sacred site inhabited by divine spirits <del style="font-weight: bold; text-decoration: none;">dwell</del>, accompanied by unusual events, such as miraculous light appearances at night, that can be seen up to the present day.<ref name="ftn5">Ibid., 7.</ref> Thus it attracted pilgrims in search for spiritual accomplishment.<ref name="ftn6">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 122-123.</ref> In the ninth century Ch’eng-kuan (737-838), who was an influential commentator of Buddhist scriptures, having resided for ten years at Wutai Shan wrote:</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Since ancient times, Wutai Shan was known to be a mystical and sacred site inhabited by divine spirits, accompanied by unusual events, such as miraculous light appearances at night, that can be seen up to the present day.<ref name="ftn5">Ibid., 7.</ref> Thus it attracted pilgrims in search for spiritual accomplishment.<ref name="ftn6">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 122-123.</ref> In the ninth century Ch’eng-kuan (737-838), who was an influential commentator of Buddhist scriptures, having resided for ten years at Wutai Shan wrote:</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:The splendid display of its resonant qualities fills the eyes and ears, and even so there are still more such excellent matters. Dragon palaces each in turn open up at night to a thousand moons. Fine and delicate grasses spread out in the mornings among hundreds of flowers. Sometimes there are ten thousand sages arrayed in space. Sometimes five coloured clouds are set firmly among the hill-gaps. Globes of light shine against the halcyon mountain. Auspicious birds soar in the hazy empyrean. One merely hears the name of the Greate Sage Manjushri and no longer is beset by the cares of human existence.<ref name="ftn7">Ibid., 119.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:The splendid display of its resonant qualities fills the eyes and ears, and even so there are still more such excellent matters. Dragon palaces each in turn open up at night to a thousand moons. Fine and delicate grasses spread out in the mornings among hundreds of flowers. Sometimes there are ten thousand sages arrayed in space. Sometimes five coloured clouds are set firmly among the hill-gaps. Globes of light shine against the halcyon mountain. Auspicious birds soar in the hazy empyrean. One merely hears the name of the Greate Sage Manjushri and no longer is beset by the cares of human existence.<ref name="ftn7">Ibid., 119.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>It was the repeated visionary encounters of Manjushri during the fifth century<ref name="ftn8">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 32. Prior Mañjuśrī gained increasing prominence in China, during the second to the fourth centuries, through the translation of various Buddhist scriptures focusing on the bodhisattva. (See canti 37-38)</ref> <del style="font-weight: bold; text-decoration: none;">and other bodhisattvas of </del>pilgrims and hermits that fostered the <del style="font-weight: bold; text-decoration: none;">believe </del>that Wutai Shan is the earthly abode of Manjushri.<ref name="ftn9">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 122-123. Cartelli notes that the exact reasons of why Mount Wutai Shan became renowned as the abode of Mañjuśrī remain unknown. Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 37.</ref> In these visions Manjushri was reported to appear in “several forms, principally as a five-colored cloud, a glowing ball of light, a youthful prince astride a lion,”<ref name="ftn10">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 123.</ref> or in guise of a monk or mendicant. These stories entered local traditions, commentaries<ref name="ftn11">Richard D. McBride, ''Domesticating the Dharma: Buddhist Cults and the Hwaŏm Synthesis in Silla Korea'' (University of Hawaii Press, 2008), 110.</ref> and were recorded on maps.<ref name="ftn12">A famous map of Wutai Shan, including the visionary encounters is found here: http://wutaishan.rma2.org/</ref> The accounts were then believed to be further supported by Buddhist scriptures referring to and describing Manjushri’s residence. However, it is observed that Chinese translations of Buddhist scriptures were purposely edited as to create further scriptural authority and support for recognising Wutai Shan. Thus for example the famously quoted passage confirming Wutai Shan's location in China from the [[Avatamsaka Sutra]] is only found in Chinese versions of the scripture. Thus it is debatable whether this and other statements found in the [[sutra]]s were actually meant to refer to Wutai Shan and not to some other mountain whether in this or other-worldly. <ref name="ftn13">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 38 & 43.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>It was the repeated visionary encounters of Manjushri <ins style="font-weight: bold; text-decoration: none;">and other bodhisattvas </ins>during the fifth century<ref name="ftn8">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 32. Prior Mañjuśrī gained increasing prominence in China, during the second to the fourth centuries, through the translation of various Buddhist scriptures focusing on the bodhisattva. (See canti 37-38)</ref> <ins style="font-weight: bold; text-decoration: none;">by </ins>pilgrims and hermits that fostered the <ins style="font-weight: bold; text-decoration: none;">belief </ins>that Wutai Shan is the earthly abode of Manjushri.<ref name="ftn9">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 122-123. Cartelli notes that the exact reasons of why Mount Wutai Shan became renowned as the abode of Mañjuśrī remain unknown. Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 37.</ref> In these visions Manjushri was reported to appear in “several forms, principally as a five-colored cloud, a glowing ball of light, a youthful prince astride a lion,”<ref name="ftn10">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 123.</ref> or in <ins style="font-weight: bold; text-decoration: none;">the </ins>guise of a monk or mendicant. These stories entered local traditions, commentaries<ref name="ftn11">Richard D. McBride, ''Domesticating the Dharma: Buddhist Cults and the Hwaŏm Synthesis in Silla Korea'' (University of Hawaii Press, 2008), 110.</ref> and were recorded on maps.<ref name="ftn12">A famous map of Wutai Shan, including the visionary encounters is found here: http://wutaishan.rma2.org/</ref> The accounts were then believed to be further supported by Buddhist scriptures referring to and describing Manjushri’s residence. However, it is observed that Chinese translations of Buddhist scriptures were purposely edited as to create further scriptural authority and support for recognising Wutai Shan. Thus for example the famously quoted passage confirming Wutai Shan's location in China from the [[Avatamsaka Sutra]] is only found in Chinese versions of the scripture. Thus it is debatable whether this and other statements found in the [[sutra]]s were actually meant to refer to Wutai Shan and not to some other mountain whether in this or other-worldly. <ref name="ftn13">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 38 & 43.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Manjushri became China's patron deity and the Buddhist Chinese rulers were regarded as Manjushri’s emanations.<ref name="ftn14">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 6.</ref> The first monastery was likely built by the Emperor Xiaowen (r. 471-499).<ref name="ftn15">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 32.</ref> Wutai Shan’s fame spread and was carried by the devotees across the Himalayan lands and into the plains of India. This inspired Tibetan, Mongol and Indian, scholars and practitioners to follow the accounts and explore the mountain. Once reaching the mountain, like the Chinese devotees the foreign pilgrims experienced similar visionary <del style="font-weight: bold; text-decoration: none;">encounter </del>with Manjushri. The fame of Wutai Shan had spread and thus influenced the writings of non-Chinese Buddhist scriptures such as the Svayambhu Purana (Skt. Svayaṃbhū Purāṇa), which recounts the origin of Buddhism in the Kathmandu valley.<ref name="ftn18">The Svayaṃbhū Purāṇa tells the history and significance of all the major Buddhist holy places of the Kathmandu valley. According to the Svayaṃbhū Purāṇa Mañjuśrī travels from his abode at Wutai Shan to the Kathmandu valley, where he blessed the Svayaṃbhūnath Stūpa. For more detail, see the site description of Svayaṃbhūnath. See also: Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 7-9.</ref> Indian, Tibetan and Mongol Buddhist teachers were often well respected by the Chinese court and thus granted a privileged position, which allowed them to establish monasteries at Wutai Shan.<ref name="ftn19">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 31-33.</ref> This then led to the establishment of a great diversity of monasteries and traditions at Wutai Shan. At <del style="font-weight: bold; text-decoration: none;">it’s </del>height<del style="font-weight: bold; text-decoration: none;">, </del>in the past over hundred monasteries and temples were active at Wutai Shan. Nowadays, around fifty monasteries and temples are active and can be visited, many of which follow Tibetan Buddhism.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Manjushri became China's patron deity and the Buddhist Chinese rulers were regarded as Manjushri’s emanations.<ref name="ftn14">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 6.</ref> The first monastery was likely built by the Emperor Xiaowen (r. 471-499).<ref name="ftn15">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 32.</ref> Wutai Shan’s fame spread and was carried by the devotees across the Himalayan lands and into the plains of India. This inspired Tibetan, Mongol and Indian, scholars and practitioners to follow the accounts and explore the mountain. Once reaching the mountain, like the Chinese devotees the foreign pilgrims experienced similar visionary <ins style="font-weight: bold; text-decoration: none;">encounters </ins>with Manjushri. The fame of Wutai Shan had spread and thus influenced the writings of non-Chinese Buddhist scriptures such as the <ins style="font-weight: bold; text-decoration: none;">''</ins>Svayambhu Purana<ins style="font-weight: bold; text-decoration: none;">'' </ins>(Skt. <ins style="font-weight: bold; text-decoration: none;">''</ins>Svayaṃbhū Purāṇa<ins style="font-weight: bold; text-decoration: none;">''</ins>), which recounts the origin of Buddhism in the Kathmandu valley.<ref name="ftn18">The Svayaṃbhū Purāṇa tells the history and significance of all the major Buddhist holy places of the Kathmandu valley. According to the Svayaṃbhū Purāṇa Mañjuśrī travels from his abode at Wutai Shan to the Kathmandu valley, where he blessed the Svayaṃbhūnath Stūpa. For more detail, see the site description of Svayaṃbhūnath. See also: Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 7-9.</ref> Indian, Tibetan and Mongol Buddhist teachers were often well respected by the Chinese court and thus granted a privileged position, which allowed them to establish monasteries at Wutai Shan.<ref name="ftn19">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 31-33.</ref> This then led to the establishment of a great diversity of monasteries and traditions at Wutai Shan. At <ins style="font-weight: bold; text-decoration: none;">its </ins>height in the past<ins style="font-weight: bold; text-decoration: none;">, </ins>over <ins style="font-weight: bold; text-decoration: none;">one </ins>hundred monasteries and temples were active at Wutai Shan. Nowadays, around fifty monasteries and temples are active and can be visited, many of which follow Tibetan Buddhism.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Major Buddhist Pilgrims==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Major Buddhist Pilgrims==</div></td></tr>
</table>Sébastienhttps://www.rigpawiki.org/index.php?title=Wutai_Shan&diff=80387&oldid=prevStefan Mang: /* History */2017-08-22T07:27:02Z<p><span dir="auto"><span class="autocomment">History</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==History==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==History==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Since ancient times, Wutai Shan was known to be a mystical and sacred site inhabited by divine spirits, accompanied by unusual events, such as miraculous light appearances at night, that can be seen up to the present day.<ref name="ftn5">Ibid., 7.</ref> Thus it attracted pilgrims in search for spiritual accomplishment.<ref name="ftn6">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 122-123.</ref> In the ninth century Ch’eng-kuan (737-838), who was an influential commentator of Buddhist scriptures, having resided for ten years at Wutai Shan wrote:</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Since ancient times, Wutai Shan was known to be a mystical and sacred site inhabited by divine spirits <ins style="font-weight: bold; text-decoration: none;">dwell</ins>, accompanied by unusual events, such as miraculous light appearances at night, that can be seen up to the present day.<ref name="ftn5">Ibid., 7.</ref> Thus it attracted pilgrims in search for spiritual accomplishment.<ref name="ftn6">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 122-123.</ref> In the ninth century Ch’eng-kuan (737-838), who was an influential commentator of Buddhist scriptures, having resided for ten years at Wutai Shan wrote:</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:The splendid display of its resonant qualities fills the eyes and ears, and even so there are still more such excellent matters. Dragon palaces each in turn open up at night to a thousand moons. Fine and delicate grasses spread out in the mornings among hundreds of flowers. Sometimes there are ten thousand sages arrayed in space. Sometimes five coloured clouds are set firmly among the hill-gaps. Globes of light shine against the halcyon mountain. Auspicious birds soar in the hazy empyrean. One merely hears the name of the Greate Sage Manjushri and no longer is beset by the cares of human existence.<ref name="ftn7">Ibid., 119.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:The splendid display of its resonant qualities fills the eyes and ears, and even so there are still more such excellent matters. Dragon palaces each in turn open up at night to a thousand moons. Fine and delicate grasses spread out in the mornings among hundreds of flowers. Sometimes there are ten thousand sages arrayed in space. Sometimes five coloured clouds are set firmly among the hill-gaps. Globes of light shine against the halcyon mountain. Auspicious birds soar in the hazy empyrean. One merely hears the name of the Greate Sage Manjushri and no longer is beset by the cares of human existence.<ref name="ftn7">Ibid., 119.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>It was the repeated visionary encounters of Manjushri during the fifth century<ref name="ftn8">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 32. Prior Mañjuśrī gained increasing prominence in China, during the second to the fourth centuries, through the translation of various Buddhist scriptures focusing on the bodhisattva. (See canti 37-38)</ref> and other bodhisattvas <del style="font-weight: bold; text-decoration: none;">by </del>pilgrims and hermits that fostered the <del style="font-weight: bold; text-decoration: none;">belief </del>that Wutai Shan is the earthly abode of Manjushri.<ref name="ftn9">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 122-123. Cartelli notes that the exact reasons of why Mount Wutai Shan became renowned as the abode of Mañjuśrī remain unknown. Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 37.</ref> In these visions Manjushri was reported to appear in “several forms, principally as a five-colored cloud, a glowing ball of light, a youthful prince astride a lion,”<ref name="ftn10">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 123.</ref> or in <del style="font-weight: bold; text-decoration: none;">the </del>guise of a monk or mendicant. These stories entered local traditions, commentaries<ref name="ftn11">Richard D. McBride, ''Domesticating the Dharma: Buddhist Cults and the Hwaŏm Synthesis in Silla Korea'' (University of Hawaii Press, 2008), 110.</ref> and were recorded on maps.<ref name="ftn12">A famous map of Wutai Shan, including the visionary encounters is found here: http://wutaishan.rma2.org/</ref> The accounts were then believed to be further supported by Buddhist scriptures referring to and describing Manjushri’s residence. Thus for example<del style="font-weight: bold; text-decoration: none;">, </del>the '<del style="font-weight: bold; text-decoration: none;">'Manjushri Nirvana </del>Sutra<del style="font-weight: bold; text-decoration: none;">'' (Skt</del>. ''<del style="font-weight: bold; text-decoration: none;">Mañjuśrī Nirvāṇa Sūtra</del>'') <del style="font-weight: bold; text-decoration: none;">states:</del></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>It was the repeated visionary encounters of Manjushri during the fifth century<ref name="ftn8">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 32. Prior Mañjuśrī gained increasing prominence in China, during the second to the fourth centuries, through the translation of various Buddhist scriptures focusing on the bodhisattva. (See canti 37-38)</ref> and other bodhisattvas <ins style="font-weight: bold; text-decoration: none;">of </ins>pilgrims and hermits that fostered the <ins style="font-weight: bold; text-decoration: none;">believe </ins>that Wutai Shan is the earthly abode of Manjushri.<ref name="ftn9">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 122-123. Cartelli notes that the exact reasons of why Mount Wutai Shan became renowned as the abode of Mañjuśrī remain unknown. Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 37.</ref> In these visions Manjushri was reported to appear in “several forms, principally as a five-colored cloud, a glowing ball of light, a youthful prince astride a lion,”<ref name="ftn10">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 123.</ref> or in guise of a monk or mendicant. These stories entered local traditions, commentaries<ref name="ftn11">Richard D. McBride, ''Domesticating the Dharma: Buddhist Cults and the Hwaŏm Synthesis in Silla Korea'' (University of Hawaii Press, 2008), 110.</ref> and were recorded on maps.<ref name="ftn12">A famous map of Wutai Shan, including the visionary encounters is found here: http://wutaishan.rma2.org/</ref> The accounts were then believed to be further supported by Buddhist scriptures referring to and describing Manjushri’s residence<ins style="font-weight: bold; text-decoration: none;">. However, it is observed that Chinese translations of Buddhist scriptures were purposely edited as to create further scriptural authority and support for recognising Wutai Shan</ins>. Thus for example the <ins style="font-weight: bold; text-decoration: none;">famously quoted passage confirming Wutai Shan</ins>'<ins style="font-weight: bold; text-decoration: none;">s location in China from the [[Avatamsaka </ins>Sutra<ins style="font-weight: bold; text-decoration: none;">]] is only found in Chinese versions of the scripture. Thus it is debatable whether this and other statements found in the [[sutra]]s were actually meant to refer to Wutai Shan and not to some other mountain whether in this or other-worldly</ins>. <ins style="font-weight: bold; text-decoration: none;"><ref name="ftn13">Mary Anne Cartelli, </ins>''<ins style="font-weight: bold; text-decoration: none;">The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang</ins>'' <ins style="font-weight: bold; text-decoration: none;">(Leiden: Brill, 2012</ins>)<ins style="font-weight: bold; text-decoration: none;">, 38 & 43.</ref></ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">:Manjushri will go to Snow Mountain, 450 years after the [[nirvana]] of the [[Buddha]]. He will preach to the five hundred hermits, and widely proclaim the twelve divisions of the [[Buddhist Canon|Canon]]. He will convert and mature the five hundred hermits, and cause them not to recede.<ref name="ftn13">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 43. It is debatable whether this and other statements found in the sūtras were actually meant to refer to Wutai Shan and not to some other mountain whether in this or other-worldly. It is further observed that Chinese translations of Buddhist scriptures were purposely edited as to create further scriptural authority and support for recognizing Wutai Shan. See: Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 38.</ref></del></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Manjushri became China's patron deity and the Buddhist Chinese rulers were regarded as Manjushri’s emanations.<ref name="ftn14">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 6.</ref> The first monastery was likely built by the Emperor Xiaowen (r. 471-499).<ref name="ftn15">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 32.</ref> Wutai Shan’s fame spread and was carried by the devotees across the Himalayan lands and into the plains of India. This inspired Tibetan, Mongol and Indian<ins style="font-weight: bold; text-decoration: none;">, </ins>scholars and practitioners to follow the accounts and explore the mountain. Once reaching the mountain, like the Chinese devotees the foreign pilgrims experienced similar visionary <ins style="font-weight: bold; text-decoration: none;">encounter </ins>with Manjushri. The fame of Wutai Shan had spread and thus influenced the writings of non-Chinese Buddhist scriptures such as the Svayambhu Purana (Skt. Svayaṃbhū Purāṇa), which recounts the origin of Buddhism in the Kathmandu valley.<ref name="ftn18">The Svayaṃbhū Purāṇa tells the history and significance of all the major Buddhist holy places of the Kathmandu valley. According to the Svayaṃbhū Purāṇa Mañjuśrī travels from his abode at Wutai Shan to the Kathmandu valley, where he blessed the Svayaṃbhūnath Stūpa. For more detail, see the site description of Svayaṃbhūnath. See also: Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 7-9.</ref> Indian, Tibetan and Mongol Buddhist teachers were often well respected by the Chinese court and thus granted a privileged position, which allowed them to establish monasteries at Wutai Shan.<ref name="ftn19">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 31-33.</ref> This then led to the establishment of a great diversity of monasteries and traditions at Wutai Shan. At <ins style="font-weight: bold; text-decoration: none;">it’s </ins>height<ins style="font-weight: bold; text-decoration: none;">, </ins>in the past over hundred monasteries and temples were active at Wutai Shan. Nowadays, around fifty monasteries and temples are active and can be visited, many of which follow Tibetan Buddhism.</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div> </div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Manjushri became China's patron deity and the Buddhist Chinese rulers were regarded as Manjushri’s emanations.<ref name="ftn14">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 6.</ref> The first monastery was likely built by the Emperor Xiaowen (r. 471-499).<ref name="ftn15">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 32.</ref> Wutai Shan’s fame spread and was carried by the devotees across the Himalayan lands and into the plains of India. This inspired Tibetan, Mongol and Indian scholars and practitioners to follow the accounts and explore the mountain. Once reaching the mountain, like the Chinese devotees<del style="font-weight: bold; text-decoration: none;">, </del>the foreign pilgrims experienced similar visionary <del style="font-weight: bold; text-decoration: none;">encounters </del>with Manjushri. The fame of Wutai Shan had spread and thus influenced the writings of non-Chinese Buddhist scriptures such as the <del style="font-weight: bold; text-decoration: none;">''</del>Svayambhu Purana<del style="font-weight: bold; text-decoration: none;">'' </del>(Skt. <del style="font-weight: bold; text-decoration: none;">''</del>Svayaṃbhū Purāṇa<del style="font-weight: bold; text-decoration: none;">''</del>), which recounts the origin of Buddhism in the Kathmandu valley.<ref name="ftn18">The Svayaṃbhū Purāṇa tells the history and significance of all the major Buddhist holy places of the Kathmandu valley. According to the Svayaṃbhū Purāṇa Mañjuśrī travels from his abode at Wutai Shan to the Kathmandu valley, where he blessed the Svayaṃbhūnath Stūpa. For more detail, see the site description of Svayaṃbhūnath. See also: Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 7-9.</ref> </div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div> </div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Indian, Tibetan and Mongol Buddhist teachers were often well respected by the Chinese court and thus granted a privileged position, which allowed them to establish monasteries at Wutai Shan.<ref name="ftn19">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 31-33.</ref> This then led to the establishment of a great diversity of monasteries and traditions at Wutai Shan. At <del style="font-weight: bold; text-decoration: none;">its </del>height in the past<del style="font-weight: bold; text-decoration: none;">, </del>over <del style="font-weight: bold; text-decoration: none;">one </del>hundred monasteries and temples were active at Wutai Shan. Nowadays, around fifty monasteries and temples are active and can be visited, many of which follow Tibetan Buddhism.</div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Major Buddhist Pilgrims==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Major Buddhist Pilgrims==</div></td></tr>
</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Wutai_Shan&diff=80385&oldid=prevSébastien: clean-up2017-08-22T07:22:07Z<p>clean-up</p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:Charnel ground + valley-1.jpg|thumb|right|400px|View of the Wutai Shan valley]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:Charnel ground + valley-1.jpg|thumb|right|400px|View of the Wutai Shan valley]]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Mount '''Wutai Shan''' (Chi. 五台山, Pin. ''Wǔtái Shān'') or '''Qingliang''' (Chi. 清涼山, Pin. ''Qīngliáng Shān'') is identified as the worldly abode of the [[bodhisattva]] of Wisdom, [[Manjushri]], located in Shanxi Province, China. It is one of the four great sacred Buddhist mountains of China<ref>Wǔtái Shān which is associated with bodhisattva Manjushri, Éméi Shān with [[bodhisattva Samantabhadra]], Jiǔhuá Shān with bodhisattva [[Kshitigarbha]] and Pǔtuó Shān with bodhisattva [[Avalokiteshvara]].</ref>. Due to its unusually cold weather, with numerous medieval reported mid-summer snow falls, the mountain became known as mount Qingliang, ''Clear and Cool Mountain'' (Wyl. ''ri bo dwangs bsil'').<ref name="ftn2">Mary Anne Cartelli, ''The Five-Coloured Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 30. And, Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 121.</ref> Its five grass covered flat peaks are arranged in a crescent-shaped configuration and are located above the tree-line around 3,000 m. Accordingly, the mountain obtained its name Wutai Shan, the ''Five-Terrace Mountain''. Tibetans and Mongols referred to it as ''Riwo Tse Nga'' (<del style="font-weight: bold; text-decoration: none;">[[</del>Wyl.<del style="font-weight: bold; text-decoration: none;">]] </del>''ri bo rtse lnga''), ''the Five-Peaked Mountain''. The mountain peaks appear from the far distance like heavenly altars and are conventionally referred to by their cardinal directions.<ref name="ftn3">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 121.</ref> Together the peaks are believed to constitute Manjushri’s [[mandala]] with a different emanation of Manjushri residing on each peak.<ref name="ftn4">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 3.</ref> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Mount '''Wutai Shan''' (Chi. 五台山, Pin. ''Wǔtái Shān'') or '''Qingliang''' (Chi. 清涼山, Pin. ''Qīngliáng Shān'') is identified as the worldly abode of the [[bodhisattva]] of Wisdom, [[Manjushri]], located in Shanxi Province, China. It is one of the four great sacred Buddhist mountains of China<ref>Wǔtái Shān which is associated with bodhisattva Manjushri, Éméi Shān with [[bodhisattva Samantabhadra]], Jiǔhuá Shān with bodhisattva [[Kshitigarbha]] and Pǔtuó Shān with bodhisattva [[Avalokiteshvara]].</ref>. Due to its unusually cold weather, with numerous medieval reported mid-summer snow falls, the mountain became known as mount Qingliang, ''Clear and Cool Mountain'' (<ins style="font-weight: bold; text-decoration: none;">[[</ins>Wyl.<ins style="font-weight: bold; text-decoration: none;">]] </ins>''ri bo dwangs bsil'').<ref name="ftn2">Mary Anne Cartelli, ''The Five-Coloured Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 30. And, Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 121.</ref> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Its five grass covered flat peaks are arranged in a crescent-shaped configuration and are located above the tree-line around 3,000 m. Accordingly, the mountain obtained its name Wutai Shan, the ''Five-Terrace Mountain''. Tibetans and Mongols referred to it as ''Riwo Tse Nga'' (Wyl. ''ri bo rtse lnga''), ''the Five-Peaked Mountain''. The mountain peaks appear from the far distance like heavenly altars and are conventionally referred to by their cardinal directions.<ref name="ftn3">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 121.</ref> Together the peaks are believed to constitute Manjushri’s [[mandala]] with a different emanation of Manjushri residing on each peak.<ref name="ftn4">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 3.</ref> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==History==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==History==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Since ancient times, Wutai Shan was known to be a mystical and sacred site inhabited by divine spirits <del style="font-weight: bold; text-decoration: none;">dwell</del>, accompanied by unusual events, such as miraculous light appearances at night, that can be seen up to the present day.<ref name="ftn5">Ibid., 7.</ref> Thus it attracted pilgrims in search for spiritual accomplishment.<ref name="ftn6">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 122-123.</ref> In the ninth century Ch’eng-kuan (737-838), who was an influential commentator of Buddhist scriptures, having resided for ten years at Wutai Shan wrote:</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Since ancient times, Wutai Shan was known to be a mystical and sacred site inhabited by divine spirits, accompanied by unusual events, such as miraculous light appearances at night, that can be seen up to the present day.<ref name="ftn5">Ibid., 7.</ref> Thus it attracted pilgrims in search for spiritual accomplishment.<ref name="ftn6">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 122-123.</ref> In the ninth century Ch’eng-kuan (737-838), who was an influential commentator of Buddhist scriptures, having resided for ten years at Wutai Shan wrote:</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:The splendid display of its resonant qualities fills the eyes and ears, and even so there are still more such excellent matters. Dragon palaces each in turn open up at night to a thousand moons. Fine and delicate grasses spread out in the mornings among hundreds of flowers. Sometimes there are ten thousand sages arrayed in space. Sometimes five coloured clouds are set firmly among the hill-gaps. Globes of light shine against the halcyon mountain. Auspicious birds soar in the hazy empyrean. One merely hears the name of the Greate Sage Manjushri and no longer is beset by the cares of human existence.<ref name="ftn7">Ibid., 119.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:The splendid display of its resonant qualities fills the eyes and ears, and even so there are still more such excellent matters. Dragon palaces each in turn open up at night to a thousand moons. Fine and delicate grasses spread out in the mornings among hundreds of flowers. Sometimes there are ten thousand sages arrayed in space. Sometimes five coloured clouds are set firmly among the hill-gaps. Globes of light shine against the halcyon mountain. Auspicious birds soar in the hazy empyrean. One merely hears the name of the Greate Sage Manjushri and no longer is beset by the cares of human existence.<ref name="ftn7">Ibid., 119.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>It was the repeated visionary encounters of Manjushri during the fifth century<ref name="ftn8">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 32. Prior Mañjuśrī gained increasing prominence in China, during the second to the fourth centuries, through the translation of various Buddhist scriptures focusing on the bodhisattva. (See canti 37-38)</ref> and other bodhisattvas <del style="font-weight: bold; text-decoration: none;">of </del>pilgrims and hermits that fostered the <del style="font-weight: bold; text-decoration: none;">believe </del>that Wutai Shan is the earthly abode of Manjushri.<ref name="ftn9">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 122-123. Cartelli notes that the exact reasons of why Mount Wutai Shan became renowned as the abode of Mañjuśrī remain unknown. Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 37.</ref> In these visions Manjushri was reported to appear in “several forms, principally as a five-colored cloud, a glowing ball of light, a youthful prince astride a lion,”<ref name="ftn10">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 123.</ref> or in guise of a monk or mendicant. These stories entered local traditions, commentaries<ref name="ftn11">Richard D. McBride, ''Domesticating the Dharma: Buddhist Cults and the Hwaŏm Synthesis in Silla Korea'' (University of Hawaii Press, 2008), 110.</ref> and were recorded on maps.<ref name="ftn12">A famous map of Wutai Shan, including the visionary encounters is found here: http://wutaishan.rma2.org/</ref> The accounts were then believed to be further supported by Buddhist scriptures referring to and describing Manjushri’s residence. Thus for example the Manjushri Nirvana Sutra (Skt. ''Mañjuśrī Nirvāṇa Sūtra'') states:</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>It was the repeated visionary encounters of Manjushri during the fifth century<ref name="ftn8">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 32. Prior Mañjuśrī gained increasing prominence in China, during the second to the fourth centuries, through the translation of various Buddhist scriptures focusing on the bodhisattva. (See canti 37-38)</ref> and other bodhisattvas <ins style="font-weight: bold; text-decoration: none;">by </ins>pilgrims and hermits that fostered the <ins style="font-weight: bold; text-decoration: none;">belief </ins>that Wutai Shan is the earthly abode of Manjushri.<ref name="ftn9">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 122-123. Cartelli notes that the exact reasons of why Mount Wutai Shan became renowned as the abode of Mañjuśrī remain unknown. Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 37.</ref> In these visions Manjushri was reported to appear in “several forms, principally as a five-colored cloud, a glowing ball of light, a youthful prince astride a lion,”<ref name="ftn10">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 123.</ref> or in <ins style="font-weight: bold; text-decoration: none;">the </ins>guise of a monk or mendicant. These stories entered local traditions, commentaries<ref name="ftn11">Richard D. McBride, ''Domesticating the Dharma: Buddhist Cults and the Hwaŏm Synthesis in Silla Korea'' (University of Hawaii Press, 2008), 110.</ref> and were recorded on maps.<ref name="ftn12">A famous map of Wutai Shan, including the visionary encounters is found here: http://wutaishan.rma2.org/</ref> The accounts were then believed to be further supported by Buddhist scriptures referring to and describing Manjushri’s residence. Thus for example<ins style="font-weight: bold; text-decoration: none;">, </ins>the <ins style="font-weight: bold; text-decoration: none;">''</ins>Manjushri Nirvana Sutra<ins style="font-weight: bold; text-decoration: none;">'' </ins>(Skt. ''Mañjuśrī Nirvāṇa Sūtra'') states:</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">:Manjushri will go to Snow Mountain, 450 years after the [[nirvana]] of the [[Buddha]]. He will preach to the five hundred hermits, and widely proclaim the twelve divisions of the [[Buddhist Canon|Canon]]. He will convert and mature the five hundred hermits, and cause them not to recede.<ref name="ftn13">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 43. It is debatable whether this and other statements found in the sūtras were actually meant to refer to Wutai Shan and not to some other mountain whether in this or other-worldly. It is further observed that Chinese translations of Buddhist scriptures were purposely edited as to create further scriptural authority and support for recognizing Wutai Shan. See: Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 38.</ref></ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>:<del style="font-weight: bold; text-decoration: none;">Manjushri will go </del>to <del style="font-weight: bold; text-decoration: none;">Snow </del>Mountain, <del style="font-weight: bold; text-decoration: none;">450 years after </del>the <del style="font-weight: bold; text-decoration: none;">nirvana </del>of <del style="font-weight: bold; text-decoration: none;">the Buddha</del>. <del style="font-weight: bold; text-decoration: none;">He will preach to </del>the <del style="font-weight: bold; text-decoration: none;">five hundred hermits, and widely proclaim the twelve divisions of the Canon</del>. <del style="font-weight: bold; text-decoration: none;">He will convert and mature the five hundred hermits, and cause them not to recede</del>.<ref name="<del style="font-weight: bold; text-decoration: none;">ftn13</del>">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), <del style="font-weight: bold; text-decoration: none;">43</del>. <del style="font-weight: bold; text-decoration: none;">It is debatable whether this </del>and <del style="font-weight: bold; text-decoration: none;">other statements found in </del>the <del style="font-weight: bold; text-decoration: none;">sūtras were actually meant to refer </del>to Wutai Shan and <del style="font-weight: bold; text-decoration: none;">not to some other mountain whether in this or other</del>-<del style="font-weight: bold; text-decoration: none;">worldly. It is further observed that </del>Chinese <del style="font-weight: bold; text-decoration: none;">translations of </del>Buddhist scriptures <del style="font-weight: bold; text-decoration: none;">were purposely edited </del>as to <del style="font-weight: bold; text-decoration: none;">create further scriptural authority and support for recognizing </del>Wutai Shan. See: <del style="font-weight: bold; text-decoration: none;">Mary Anne Cartelli</del>, ''<del style="font-weight: bold; text-decoration: none;">The Five-Colored Clouds </del>of <del style="font-weight: bold; text-decoration: none;">Mount Wutai: Poems from Dunhuang</del>'' (<del style="font-weight: bold; text-decoration: none;">Leiden</del>: <del style="font-weight: bold; text-decoration: none;">Brill, 2012), 38</del>.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Manjushri became China's patron deity and the Buddhist Chinese rulers were regarded as Manjushri’s emanations.<ref name="ftn14">Karl Debreczeny, “Wutai Shan</ins>: <ins style="font-weight: bold; text-decoration: none;">Pilgrimage </ins>to <ins style="font-weight: bold; text-decoration: none;">Five-Peak </ins>Mountain,<ins style="font-weight: bold; text-decoration: none;">” ''Journal of </ins>the <ins style="font-weight: bold; text-decoration: none;">International Association </ins>of <ins style="font-weight: bold; text-decoration: none;">Tibetan Studies'', no. 6 (2011): 6</ins>.<ins style="font-weight: bold; text-decoration: none;"></ref> The first monastery was likely built by </ins>the <ins style="font-weight: bold; text-decoration: none;">Emperor Xiaowen (r</ins>. <ins style="font-weight: bold; text-decoration: none;">471-499)</ins>.<ref name="<ins style="font-weight: bold; text-decoration: none;">ftn15</ins>">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), <ins style="font-weight: bold; text-decoration: none;">32</ins>.<ins style="font-weight: bold; text-decoration: none;"></ref> Wutai Shan’s fame spread </ins>and <ins style="font-weight: bold; text-decoration: none;">was carried by the devotees across the Himalayan lands and into </ins>the <ins style="font-weight: bold; text-decoration: none;">plains of India. This inspired Tibetan, Mongol and Indian scholars and practitioners </ins>to <ins style="font-weight: bold; text-decoration: none;">follow the accounts and explore the mountain. Once reaching the mountain, like the Chinese devotees, the foreign pilgrims experienced similar visionary encounters with Manjushri. The fame of </ins>Wutai Shan <ins style="font-weight: bold; text-decoration: none;">had spread </ins>and <ins style="font-weight: bold; text-decoration: none;">thus influenced the writings of non</ins>-Chinese Buddhist scriptures <ins style="font-weight: bold; text-decoration: none;">such </ins>as <ins style="font-weight: bold; text-decoration: none;">the ''Svayambhu Purana'' (Skt. ''Svayaṃbhū Purāṇa''), which recounts the origin of Buddhism in the Kathmandu valley.<ref name="ftn18">The Svayaṃbhū Purāṇa tells the history and significance of all the major Buddhist holy places of the Kathmandu valley. According </ins>to <ins style="font-weight: bold; text-decoration: none;">the Svayaṃbhū Purāṇa Mañjuśrī travels from his abode at </ins>Wutai Shan <ins style="font-weight: bold; text-decoration: none;">to the Kathmandu valley, where he blessed the Svayaṃbhūnath Stūpa. For more detail, see the site description of Svayaṃbhūnath</ins>. See <ins style="font-weight: bold; text-decoration: none;">also</ins>: <ins style="font-weight: bold; text-decoration: none;">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain</ins>,<ins style="font-weight: bold; text-decoration: none;">” </ins>''<ins style="font-weight: bold; text-decoration: none;">Journal of the International Association </ins>of <ins style="font-weight: bold; text-decoration: none;">Tibetan Studies</ins>''<ins style="font-weight: bold; text-decoration: none;">, no. 6 </ins>(<ins style="font-weight: bold; text-decoration: none;">2011)</ins>: <ins style="font-weight: bold; text-decoration: none;">7-9</ins>.</ref> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">Manjushri became China's patron deity and the Buddhist Chinese rulers were regarded as Manjushri’s emanations.<ref name="ftn14">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 6.</ref> The first monastery was likely built by the Emperor Xiaowen (r. 471-499).<ref name="ftn15">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 32.</ref> Wutai Shan’s fame spread and was carried by the devotees across the Himalayan lands and into the plains of India. This inspired Tibetan, Mongol and Indian, scholars and practitioners to follow the accounts and explore the mountain. Once reaching the mountain, like the Chinese devotees the foreign pilgrims experienced similar visionary encounter with Manjushri. The fame of Wutai Shan had spread and thus influenced the writings of non-Chinese Buddhist scriptures such as the Svayambhu Purana (Skt. Svayaṃbhū Purāṇa), which recounts the origin of Buddhism in the Kathmandu valley.<ref name="ftn18">The Svayaṃbhū Purāṇa tells the history and significance of all the major Buddhist holy places of the Kathmandu valley. According to the Svayaṃbhū Purāṇa Mañjuśrī travels from his abode at Wutai Shan to the Kathmandu valley, where he blessed the Svayaṃbhūnath Stūpa. For more detail, see the site description of Svayaṃbhūnath. See also: Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 7-9.</ref> </del>Indian, Tibetan and Mongol Buddhist teachers were often well respected by the Chinese court and thus granted a privileged position, which allowed them to establish monasteries at Wutai Shan.<ref name="ftn19">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 31-33.</ref> This then led to the establishment of a great diversity of monasteries and traditions at Wutai Shan. At <del style="font-weight: bold; text-decoration: none;">it’s </del>height<del style="font-weight: bold; text-decoration: none;">, </del>in the past over hundred monasteries and temples were active at Wutai Shan. Nowadays, around fifty monasteries and temples are active and can be visited, many of which follow Tibetan Buddhism.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Indian, Tibetan and Mongol Buddhist teachers were often well respected by the Chinese court and thus granted a privileged position, which allowed them to establish monasteries at Wutai Shan.<ref name="ftn19">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 31-33.</ref> This then led to the establishment of a great diversity of monasteries and traditions at Wutai Shan. At <ins style="font-weight: bold; text-decoration: none;">its </ins>height in the past<ins style="font-weight: bold; text-decoration: none;">, </ins>over <ins style="font-weight: bold; text-decoration: none;">one </ins>hundred monasteries and temples were active at Wutai Shan. Nowadays, around fifty monasteries and temples are active and can be visited, many of which follow Tibetan Buddhism.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Major Buddhist Pilgrims==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Major Buddhist Pilgrims==</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*[[Khenpo Jikme Phuntsok]] (1933-2004). In 1987, Khenpo led hundreds of his disciples on a pilgrimage to Wutai Shan. While teaching there, the audience swelled to 10,000 on occasions. He also undertook retreats at sacred locations and caves. There are accounts of many extraordinary occurrences during this pilgrimage.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*[[Khenpo Jikme Phuntsok]] (1933-2004). In 1987, Khenpo led hundreds of his disciples on a pilgrimage to Wutai Shan. While teaching there, the audience swelled to 10,000 on occasions. He also undertook retreats at sacred locations and caves. There are accounts of many extraordinary occurrences during this pilgrimage.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Besides those who physically travelled <del style="font-weight: bold; text-decoration: none;">there </del>many visionary accounts of travels to the mountain are recorded, such as of [[Guru Chöwang]] (1212-1270).<ref name="ftn17">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 10, footnote 15.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Besides those who physically travelled<ins style="font-weight: bold; text-decoration: none;">, </ins>many visionary accounts of travels to the mountain are recorded, such as <ins style="font-weight: bold; text-decoration: none;">those </ins>of [[Guru Chöwang]] (1212-1270).<ref name="ftn17">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 10, footnote 15.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Notes==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Notes==</div></td></tr>
</table>Sébastienhttps://www.rigpawiki.org/index.php?title=Wutai_Shan&diff=80380&oldid=prevSébastien at 12:21, 21 August 20172017-08-21T12:21:49Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:Charnel ground + valley-1.jpg|thumb|right|400px|View of the Wutai Shan valley]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:Charnel ground + valley-1.jpg|thumb|right|400px|View of the Wutai Shan valley]]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Mount '''Wutai Shan''' (Chi. 五台山, Pin. ''Wǔtái Shān'') or '''Qingliang''' (Chi. 清涼山, Pin. ''Qīngliáng Shān'') is identified as the worldly abode of the [[bodhisattva]] of Wisdom, [[Manjushri]], located in Shanxi Province, China. It is one of the four great sacred Buddhist mountains of China<ref>Wǔtái Shān which is associated with bodhisattva Manjushri, Éméi Shān with [[bodhisattva Samantabhadra]], Jiǔhuá Shān with bodhisattva [[Kshitigarbha]] and Pǔtuó Shān with bodhisattva [[Avalokiteshvara]].</ref>. Due to <del style="font-weight: bold; text-decoration: none;">it’s </del>unusually cold weather, with numerous medieval reported mid-summer snow falls, the mountain became known as mount Qingliang, ''Clear and Cool Mountain'' (Wyl. ''ri bo dwangs bsil'').<ref name="ftn2">Mary Anne Cartelli, ''The Five-Coloured Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 30. And, Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 121.</ref> Its five grass covered flat peaks are arranged in a crescent-shaped configuration and are located above the tree-line around 3,000 m. Accordingly, the mountain obtained its name Wutai Shan, the ''Five-Terrace Mountain''. Tibetans and Mongols referred to it as ''Riwo Tse Nga'' ([[Wyl.]] ''ri bo rtse lnga''), ''the Five-Peaked Mountain''. The mountain peaks appear from the far distance like heavenly altars and are conventionally referred to by their cardinal directions.<ref name="ftn3">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 121.</ref> Together the peaks are believed to constitute Manjushri’s [[mandala]] with a different emanation of Manjushri residing on each peak.<ref name="ftn4">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 3.</ref> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Mount '''Wutai Shan''' (Chi. 五台山, Pin. ''Wǔtái Shān'') or '''Qingliang''' (Chi. 清涼山, Pin. ''Qīngliáng Shān'') is identified as the worldly abode of the [[bodhisattva]] of Wisdom, [[Manjushri]], located in Shanxi Province, China. It is one of the four great sacred Buddhist mountains of China<ref>Wǔtái Shān which is associated with bodhisattva Manjushri, Éméi Shān with [[bodhisattva Samantabhadra]], Jiǔhuá Shān with bodhisattva [[Kshitigarbha]] and Pǔtuó Shān with bodhisattva [[Avalokiteshvara]].</ref>. Due to <ins style="font-weight: bold; text-decoration: none;">its </ins>unusually cold weather, with numerous medieval reported mid-summer snow falls, the mountain became known as mount Qingliang, ''Clear and Cool Mountain'' (Wyl. ''ri bo dwangs bsil'').<ref name="ftn2">Mary Anne Cartelli, ''The Five-Coloured Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 30. And, Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 121.</ref> Its five grass covered flat peaks are arranged in a crescent-shaped configuration and are located above the tree-line around 3,000 m. Accordingly, the mountain obtained its name Wutai Shan, the ''Five-Terrace Mountain''. Tibetans and Mongols referred to it as ''Riwo Tse Nga'' ([[Wyl.]] ''ri bo rtse lnga''), ''the Five-Peaked Mountain''. The mountain peaks appear from the far distance like heavenly altars and are conventionally referred to by their cardinal directions.<ref name="ftn3">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 121.</ref> Together the peaks are believed to constitute Manjushri’s [[mandala]] with a different emanation of Manjushri residing on each peak.<ref name="ftn4">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 3.</ref> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==History==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==History==</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:Manjushri will go to Snow Mountain, 450 years after the nirvana of the Buddha. He will preach to the five hundred hermits, and widely proclaim the twelve divisions of the Canon. He will convert and mature the five hundred hermits, and cause them not to recede.<ref name="ftn13">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 43. It is debatable whether this and other statements found in the sūtras were actually meant to refer to Wutai Shan and not to some other mountain whether in this or other-worldly. It is further observed that Chinese translations of Buddhist scriptures were purposely edited as to create further scriptural authority and support for recognizing Wutai Shan. See: Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 38.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:Manjushri will go to Snow Mountain, 450 years after the nirvana of the Buddha. He will preach to the five hundred hermits, and widely proclaim the twelve divisions of the Canon. He will convert and mature the five hundred hermits, and cause them not to recede.<ref name="ftn13">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 43. It is debatable whether this and other statements found in the sūtras were actually meant to refer to Wutai Shan and not to some other mountain whether in this or other-worldly. It is further observed that Chinese translations of Buddhist scriptures were purposely edited as to create further scriptural authority and support for recognizing Wutai Shan. See: Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 38.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Manjushri became <del style="font-weight: bold; text-decoration: none;">Chinas </del>patron deity and the Buddhist Chinese rulers were regarded as Manjushri’s emanations.<ref name="ftn14">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 6.</ref> The first monastery was likely built by the Emperor Xiaowen (r. 471-499).<ref name="ftn15">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 32.</ref> Wutai Shan’s fame spread and was carried by the devotees across the Himalayan lands and into the plains of India. This inspired Tibetan, Mongol and Indian, scholars and practitioners to follow the accounts and explore the mountain. Once reaching the mountain, like the Chinese devotees the foreign pilgrims experienced similar visionary encounter with Manjushri. The fame of Wutai Shan had spread and thus influenced the writings of non-Chinese Buddhist scriptures such as the Svayambhu Purana (Skt. Svayaṃbhū Purāṇa), which recounts the origin of Buddhism in the Kathmandu valley.<ref name="ftn18">The Svayaṃbhū Purāṇa tells the history and significance of all the major Buddhist holy places of the Kathmandu valley. According to the Svayaṃbhū Purāṇa Mañjuśrī travels from his abode at Wutai Shan to the Kathmandu valley, where he blessed the Svayaṃbhūnath Stūpa. For more detail, see the site description of Svayaṃbhūnath. See also: Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 7-9.</ref> Indian, Tibetan and Mongol Buddhist teachers were often well respected by the Chinese court and thus granted a privileged position, which allowed them to establish monasteries at Wutai Shan.<ref name="ftn19">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 31-33.</ref> This then led to the establishment of a great diversity of monasteries and traditions at Wutai Shan. At it’s height, in the past over hundred monasteries and temples were active at Wutai Shan. Nowadays, around fifty monasteries and temples are active and can be visited, many of which follow Tibetan Buddhism.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Manjushri became <ins style="font-weight: bold; text-decoration: none;">China's </ins>patron deity and the Buddhist Chinese rulers were regarded as Manjushri’s emanations.<ref name="ftn14">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 6.</ref> The first monastery was likely built by the Emperor Xiaowen (r. 471-499).<ref name="ftn15">Mary Anne Cartelli, ''The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 32.</ref> Wutai Shan’s fame spread and was carried by the devotees across the Himalayan lands and into the plains of India. This inspired Tibetan, Mongol and Indian, scholars and practitioners to follow the accounts and explore the mountain. Once reaching the mountain, like the Chinese devotees the foreign pilgrims experienced similar visionary encounter with Manjushri. The fame of Wutai Shan had spread and thus influenced the writings of non-Chinese Buddhist scriptures such as the Svayambhu Purana (Skt. Svayaṃbhū Purāṇa), which recounts the origin of Buddhism in the Kathmandu valley.<ref name="ftn18">The Svayaṃbhū Purāṇa tells the history and significance of all the major Buddhist holy places of the Kathmandu valley. According to the Svayaṃbhū Purāṇa Mañjuśrī travels from his abode at Wutai Shan to the Kathmandu valley, where he blessed the Svayaṃbhūnath Stūpa. For more detail, see the site description of Svayaṃbhūnath. See also: Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 7-9.</ref> Indian, Tibetan and Mongol Buddhist teachers were often well respected by the Chinese court and thus granted a privileged position, which allowed them to establish monasteries at Wutai Shan.<ref name="ftn19">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 31-33.</ref> This then led to the establishment of a great diversity of monasteries and traditions at Wutai Shan. At it’s height, in the past over hundred monasteries and temples were active at Wutai Shan. Nowadays, around fifty monasteries and temples are active and can be visited, many of which follow Tibetan Buddhism.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Major Buddhist Pilgrims==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Major Buddhist Pilgrims==</div></td></tr>
</table>Sébastienhttps://www.rigpawiki.org/index.php?title=Wutai_Shan&diff=80378&oldid=prevStefan Mang at 12:17, 21 August 20172017-08-21T12:17:38Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 12:17, 21 August 2017</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:Charnel ground + valley-1.jpg|thumb|right|400px|View of the Wutai Shan valley]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:Charnel ground + valley-1.jpg|thumb|right|400px|View of the Wutai Shan valley]]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Mount '''Wutai Shan''' (Chi. 五台山, Pin. ''Wǔtái Shān'') or '''Qingliang''' (Chi. 清涼山, Pin. ''Qīngliáng Shān'') is identified as the worldly abode of the bodhisattva of Wisdom, [[Manjushri]], located in Shanxi Province, China. It is one of the four great sacred Buddhist mountains of China<ref>Wǔtái Shān which is associated with bodhisattva Manjushri, Éméi Shān with [[bodhisattva Samantabhadra]], Jiǔhuá Shān with bodhisattva [[Kshitigarbha]] and Pǔtuó Shān with bodhisattva [[Avalokiteshvara]].</ref>. Due to it’s unusually cold weather, with numerous medieval reported mid-summer snow falls, the mountain became known as mount Qingliang, ''Clear and Cool Mountain'' (Wyl. ''ri bo dwangs bsil'').<ref name="ftn2">Mary Anne Cartelli, ''The Five-Coloured Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 30. And, Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 121.</ref> Its five grass covered flat peaks are arranged in a crescent-shaped configuration and are located above the tree-line around 3,000 m. Accordingly, the mountain obtained its name Wutai Shan, the ''Five-Terrace Mountain''. Tibetans and Mongols referred to it as ''Riwo Tse Nga'' ([[Wyl.]] ''ri bo rtse lnga''), ''the Five-Peaked Mountain''. The mountain peaks appear from the far distance like heavenly altars and are conventionally referred to by their cardinal directions.<ref name="ftn3">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 121.</ref> Together the peaks are believed to constitute Manjushri’s [[mandala]] with a different emanation of Manjushri residing on each peak.<ref name="ftn4">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 3.</ref> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Mount '''Wutai Shan''' (Chi. 五台山, Pin. ''Wǔtái Shān'') or '''Qingliang''' (Chi. 清涼山, Pin. ''Qīngliáng Shān'') is identified as the worldly abode of the <ins style="font-weight: bold; text-decoration: none;">[[</ins>bodhisattva<ins style="font-weight: bold; text-decoration: none;">]] </ins>of Wisdom, [[Manjushri]], located in Shanxi Province, China. It is one of the four great sacred Buddhist mountains of China<ref>Wǔtái Shān which is associated with bodhisattva Manjushri, Éméi Shān with [[bodhisattva Samantabhadra]], Jiǔhuá Shān with bodhisattva [[Kshitigarbha]] and Pǔtuó Shān with bodhisattva [[Avalokiteshvara]].</ref>. Due to it’s unusually cold weather, with numerous medieval reported mid-summer snow falls, the mountain became known as mount Qingliang, ''Clear and Cool Mountain'' (Wyl. ''ri bo dwangs bsil'').<ref name="ftn2">Mary Anne Cartelli, ''The Five-Coloured Clouds of Mount Wutai: Poems from Dunhuang'' (Leiden: Brill, 2012), 30. And, Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 121.</ref> Its five grass covered flat peaks are arranged in a crescent-shaped configuration and are located above the tree-line around 3,000 m. Accordingly, the mountain obtained its name Wutai Shan, the ''Five-Terrace Mountain''. Tibetans and Mongols referred to it as ''Riwo Tse Nga'' ([[Wyl.]] ''ri bo rtse lnga''), ''the Five-Peaked Mountain''. The mountain peaks appear from the far distance like heavenly altars and are conventionally referred to by their cardinal directions.<ref name="ftn3">Raoul Birnbaum, “The Manifestation of a Monastery: Shen-Ying’s Experiences on Mount Wu-T’ai in T’ang Context,” ''Journal of the American Oriental Society'' 106, no. 1 (1986): 121.</ref> Together the peaks are believed to constitute Manjushri’s [[mandala]] with a different emanation of Manjushri residing on each peak.<ref name="ftn4">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 3.</ref> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==History==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==History==</div></td></tr>
</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Wutai_Shan&diff=80377&oldid=prevStefan Mang at 12:16, 21 August 20172017-08-21T12:16:36Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*[http://wutaishan.rma2.org/ Famous map of Wutai Shan]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*[http://wutaishan.rma2.org/ Famous map of Wutai Shan]</div></td></tr>
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</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Wutai_Shan&diff=80376&oldid=prevStefan Mang at 12:16, 21 August 20172017-08-21T12:16:24Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Wen-shing Chou, “Maps of Wutai Shan: Individuating the Sacred Landscape through Color,” Journal of the International Association of Tibetan Studies, no. 6 (December 2011), [http://www.thlib.org?tid=T5713 http://www.thlib.org?tid=T5713]. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Wen-shing Chou, “Maps of Wutai Shan: Individuating the Sacred Landscape through Color,” Journal of the International Association of Tibetan Studies, no. 6 (December 2011), [http://www.thlib.org?tid=T5713 http://www.thlib.org?tid=T5713]. </div></td></tr>
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</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Wutai_Shan&diff=80375&oldid=prevStefan Mang: /* Major Buddhist Pilgrims */2017-08-21T12:15:09Z<p><span dir="auto"><span class="autocomment">Major Buddhist Pilgrims</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 12:15, 21 August 2017</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*[[Thubten Gyatso]] (1876–1933), the thirteenth Dalai Lama. Escaping British invasion, he found refuge in Wutai Shan in 1908.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*[[Thubten Gyatso]] (1876–1933), the thirteenth Dalai Lama. Escaping British invasion, he found refuge in Wutai Shan in 1908.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*[[Khenpo Jikme Phuntsok]] (1933-2004). In 1987, Khenpo led hundreds of his disciples on a pilgrimage to Wutai Shan. While teaching there, the audience swelled to 10,000 on occasions. He also undertook retreats at sacred locations and caves. There are accounts of many extraordinary occurrences during this pilgrimage.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*[[Khenpo Jikme Phuntsok]] (1933-2004). In 1987, Khenpo led hundreds of his disciples on a pilgrimage to Wutai Shan. While teaching there, the audience swelled to 10,000 on occasions. He also undertook retreats at sacred locations and caves. There are accounts of many extraordinary occurrences during this pilgrimage.</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Besides those who physically travelled there many visionary accounts of travels to the mountain are recorded, such as of [[Guru Chöwang]] (1212-1270).<ref name="ftn17">Karl Debreczeny, “Wutai Shan: Pilgrimage to Five-Peak Mountain,” ''Journal of the International Association of Tibetan Studies'', no. 6 (2011): 10, footnote 15.</ref></ins></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Notes==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Notes==</div></td></tr>
</table>Stefan Mang