Ma ming, Mǎ míng, Mà míng: 8 definitions
Introduction:
Ma ming means something in Buddhism, Pali. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
In Buddhism
Chinese Buddhism
1) 馬鳴 [ma ming]—q.v. Aśvaghosa.
2) 馬鳴 [ma ming]—Aśvaghoṣa, the famous writer, whose patron was the Indo-Scythian king Kaniṣka q. v., was a Brahmin converted to Buddhism; he finally settled at Benares, and became the twelfth patriarch. His name is attached to ten works (v. Hōbōgirin 192, 201, 726, 727, 846, 1643, 1666, 1667, 1669, 1687). The two which have exerted great influence on Buddhism are 佛所行讚經 [fu suo xing zan jing] Buddhacarita-kāvya Sutra, tr. by Dharmarakṣa A. D. 414-421, tr. into English by Beal, S.B.E.; and 大乘起信論 [da cheng qi xin lun] Mahāyāna śraddhotpāda-śāstra, tr. by Paramārtha, A.D．554, and by Śikṣānanda, A. D. 695-700, tr. into English by Teitaro Suzuki 1900, and also by T. Richard, v. 起 [qi]. He gave to Buddhism the philosophical basis for its Mahāyāna development. There are at least six others who bear this name. Other forms: 馬鳴 [ma ming]; 阿濕縛窶抄馬鳴比丘 [a shi fu ju chao ma ming bi qiu]; 馬鳴大士 [ma ming da shi]; 馬鳴菩薩 [ma ming pu sa], etc.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
馬鳴 [ma ming]—Ma Ming—[Personal Name] A name for a great Mahayana Acarya (論師 [lun shi]) who appeared six hundred years after the Buddha's Nirvana (佛滅 [fu mie]). He is also known as Bhikkhu (比丘 [bi qiu]) Ma Ming, Mahasattva (大士 [da shi]) Ma Ming, and Bodhisattva (菩薩 [pu sa]) Ma Ming. His Sanskrit name is Aśvaghosa (阿濕縛窶沙 [a shi fu ju sha]). Various accounts of his life differ.
Kumarajiva's (羅什 [luo shen]) translation of "The Biography of Bodhisattva Ma Ming" states: "Bodhisattva Ma Ming was a disciple of Elder (長老 [zhang lao]) Bhikkhu (脅 [xie]). Originally, he was an externalist sramana (外道沙門 [wai dao sha men]) who had left home in Central India (中天竺 [zhong tian zhu]). He was intelligent, eloquent, and skilled in debate. He declared, 'If any bhikkhu (比丘 [bi qiu]) can debate with me, they may strike the ghanta (揵椎 [qian chui] - a wooden percussion instrument used in monasteries); if not, they are not worthy of striking the ghanta and receiving offerings from people.' At that time, Elder Bhikkhu knew he could be converted while residing in Northern India (北天竺 [bei tian zhu]). With his divine power, he flew through the air to Central India and instructed the assembly to strike the ghanta. He debated with Ma Ming, defeated him, and converted him into a disciple. When Elder Bhikkhu returned to his own country, his disciple remained in Central India, propagating the Buddha Dharma (佛法 [fu fa]), and the four assemblies (四輩 [si bei] - monks, nuns, laymen, laywomen) respected and submitted to him. Later, the king of the Lesser Yuezhi Kingdom (小月氏國 [xiao yue shi guo]) in Northern India attacked and besieged Central India. The king of Central India sent an envoy to ask what he desired. The Yuezhi king replied, 'If you intend to surrender, send three hundred million gold pieces, and I will pardon you.' The Central Indian king said, 'This country does not even have one hundred million gold pieces; how can I obtain three hundred million?' The Yuezhi king replied, 'There are two great treasures in your country: one is the Buddha's alms bowl (佛鉢 [fu bo]), and the other is an eloquent bhikkhu (辯才比丘 [bian cai bi qiu]). Giving these to me will suffice for two hundred million gold pieces.' The bhikkhu requested the king to grant his demand, and the king listened to him and gave them. When the Yuezhi king returned to his country, his ministers said, 'It is fitting for Your Majesty to receive the Buddha's alms bowl, but bhikkhus are found everywhere in the world. Valuing one at one hundred million gold pieces is surely excessive.' The king, however, clearly knew the bhikkhu was highly intelligent and transcendent. His eloquence in expounding the Dharma even moved non-human beings. Seven starving horses requested the bhikkhu to teach the Dharma. All listeners were enlightened. The king tied these horses in front of the assembly and offered them grass, but the horses shed tears listening to the Dharma, without any thought of food. Thereupon, the world knew that the bhikkhu was extraordinary, and because the horses understood his voice, he was named Bodhisattva Ma Ming (菩薩 [pu sa] - Horse-Voice Bodhisattva). He extensively propagated the Buddha Dharma in Northern India, guiding and benefiting sentient beings, and the four assemblies respected him, calling him the Sun of Merit (功德日 [gong de ri])."
"The Chronicle of the Dharma Transmission (付法藏傳 [fu fa cang chuan])" Volume 5 states: "Bhikkhu Bhikkhu (脅 [xie]) transmitted the Dharma to Punyasas (富那奢 [fu na she]) and then entered Nirvana. Punyasas was once meditating in a quiet forest. There was a Mahasattva (大士 [da shi]) named Ma Ming, whose wisdom was profound and insightful. He could overcome any challenge or question, but he was excessively arrogant, regarding all beings as grass. Punyasas knew he could be converted and debated the Two Truths (二諦 [er di]) with him, causing him to yield and become his disciple. After Punyasas entered Nirvana, Ma Ming traveled and taught in Pataliputra (華氏城 [hua shi cheng] - in the Magadha Kingdom (摩竭國 [mo jie guo]) in Central India), greatly establishing the Dharma banner (法幢 [fa chuang]), destroying erroneous views, and creating wonderful music. The music, named Rāṣṭrapāla ([口賴 [kou lai]]吒啝羅 [zha he luo] - likely a typo for Rāṣṭrapāla), was clear, elegant, and mournful, expounding the Dharma of suffering, emptiness, and no-self. At that time, five hundred princes in the city were enlightened and left home. The king of Pataliputra, fearing that his people, hearing this music, would abandon their homes and families, causing the country to become desolate, ordered the music to be banned throughout the kingdom. At that time, King Chandana Kanishka (旃檀罽昵吒王 [zhan tan ji ni zha wang]) of the Yuezhi country launched an army against this country. The king of Pataliputra surrendered, and the Yuezhi king demanded nine hundred million gold pieces. The king of Pataliputra then offered Ma Ming, the Buddha's alms bowl, and a compassionate chicken (慈心雞 [ci xin ji]), each valued at three hundred million, to King Kanishka. The king was greatly pleased, accepted them, and returned to his own country. Thereupon, Ma Ming, with great vows and practices, expounded the nectar-like Dharma, bringing great benefit to the king, and delivering immeasurable billions of people. After completing his work, he relinquished his life."
"The Biography of Acarya Vasubandhu (婆藪槃豆法師傳 [po sou pan dou fa shi chuan])" states: "Five hundred years after the Buddha's Nirvana, there was an Arhat (阿羅漢 [a luo han]) named Katyayaniputra (迦旃延子 [jia zhan yan zi]) who lived in Kashmir (罽賓國 [ji bin guo]). Together with five hundred Arhats and five hundred Bodhisattvas, he compiled the Abhidharma-jnana-prasthana-sastra (八犍度論 [ba jian du lun] - Treatise on the Eight Sections of Knowledge) and wished to further compose a Vibhāṣā commentary (毘婆沙釋 [pi po sha shi]) on it. At that time, there was Bodhisattva Ma Ming, a native of Vākitā (婆枳多 [po zhi duo]) in Sravasti (舍衛國 [she wei guo]), who was proficient in both Buddhist and non-Buddhist scriptures. Katyayaniputra invited him to research and define the meaning together with the Arhats and Bodhisattvas, and had Ma Ming write the text. After twelve years, the Vibhāṣā Sūtra (毘婆沙論 [pi po sha lun]) was completed."
"The Mahamaya Sutra (摩訶摩耶經 [mo he mo ye jing])" Volume 2 states: "Six hundred years after the Buddha's Nirvana, ninety-six types of heretics (外道 [wai dao]) and their erroneous views arose competitively, seeking to destroy the Buddha Dharma. There was a bhikkhu named Ma Ming, who was skilled in expounding the essential Dharma and subjugated all heretics."
The above accounts, though differing slightly in dates and country names, generally refer to the same person. "The Commentary on the Mahayana Treatise (釋摩訶衍論 [shi mo he yan lun])" Volume 1 records six Ma Mings, among which the sixth one refers to the Ma Ming mentioned in the Mahamaya Sutra, who is the Bodhisattva in question. It also states: "These various sutras describe him differently, manifesting in response to sentient beings' capacities (隨機現應 [sui ji xian ying]), without any contradiction (無相違過 [wu xiang wei guo]). What stage was Bodhisattva Ma Ming in? In what city was he born? Why was he named Ma Ming? (omission) Bodhisattva Ma Ming, fundamentally, is the Great Bright Light Buddha (大光明佛 [da guang ming fu]). In terms of his causal stage, he is a Bodhisattva dwelling in the Eighth Bhumi (第八地內住位菩薩 [di ba de nei zhu wei pu sa]). He was born in Western India, with Lūka (盧伽 [lu jia]) as his father and Guṇa (瞿那 [qu na]) as his mother, benefiting them both. In a past life, there was a great king named Wheel-Holder (輪陀 [lun tuo]), who had thousands of birds, all with beautiful voices. If the birds sang, the king's virtue would increase. If they did not sing, the king's virtue would diminish. These birds would sing if they saw white horses, but not otherwise. At that time, the great king searched everywhere for white horses but could not find any all day. He then said, 'If these birds sing for the externalist groups, then Buddhism will be completely destroyed, and only externalism will be solely respected and believed. If these birds sing for the Buddha's disciples, then external teachings will be completely destroyed, and only Buddhism will be solely respected and believed.' At that time, the Bodhisattva used his divine power to manifest a thousand white horses, causing the thousands of birds to sing. This upheld and promoted the True Dharma (紹隆正法 [shao long zheng fa]), preventing its discontinuation. Therefore, the World-Honored One named him Ma Ming." "The Records of the Western Regions (西域記 [xi yu ji])" Volume 8 states: "There was Bodhisattva Aśvaghosa (阿濕縛窶沙 [a shi fu ju sha] - Tang translation: Ma Ming), whose wisdom encompassed all things (智周萬物 [zhi zhou wan wu]) and whose Dharma spread through the Three Vehicles (道播三乘 [dao bo san cheng])."
馬鳴—【人名】佛滅後六百年出世之大乘論師名。有馬鳴比丘，馬鳴大士，馬鳴菩薩等稱。梵名阿濕縛窶沙 Aśvaghosa，其紀傳諸說不同。
羅什譯馬鳴菩薩傳曰：「馬鳴菩薩，長老脅弟子也。本在中天竺出家為外道沙門，世智聰辯，善通論議。唱言若諸比丘能與我論義者，可打揵椎，若其不能，則不足公鳴揵椎受人供養。時長老脅在北天竺知彼可化。以神力乘空到中天竺，命眾打揵椎。與彼論議使之墮負，遂化為弟子。師還本國，弟子住中天竺弘通佛法，四輩敬服。其後北天竺小月氏國王伐於中（中天竺）國，圍之。中天竺王遣使問所欲？答曰：汝意降伏者，送三億金，當相赦耳。王言此國無一億金，如何可得三億耶？答言汝國內有二大寶，一佛鉢，二辯才比丘，以此與我足當二億金也。比丘請王應其求，王聽其言與之。月氏王還本國，諸臣曰：王奉佛鉢固宜，比丘則天下皆是，當一億金，毋乃太過。王審知比丘高明勝達，其辯才說法，乃感非類。七疋餓馬請比丘說法，諸聽者無不開悟，王繫此馬於眾會前以草與之，馬垂淚聽法無念食想。於是天下知比丘非尋常，以馬解其音故，遂號為馬鳴菩薩。於北天竺廣宣佛法，導利群生，四輩敬重，稱為功德日。」
付法藏傳五曰：「脅比丘付法於富那奢而涅槃，富那奢一時在閑林思惟。有一大士，名馬鳴，智慧淵鑑，有所難問，無不摧伏，起大憍慢，草芥群生。富那奢知其可化，與彼論二諦義，使之屈伏，遂為弟子。富那奢既涅槃，彼於華氏城（在中天竺摩竭國）遊行教化，大建法幢，摧滅邪見，作妙伎樂。名[口*賴]吒啝羅，其音清雅哀婉，宣說苦空無我法。時城中五百王子開悟出家，華氏王恐其民人聞此樂音，捨離家法，國土曠廢，令國內禁止其樂。時月支國旃檀罽昵吒王發兵向此國，國王降伏，索九億金。國王即以馬鳴及佛鉢與一慈心雞各當三億，奉獻罽昵吒王。王大喜，納受之還本國。於是馬鳴以大行願，演甘露味，為王興大饒益，度脫無量億人，所作已，捨命行。」
婆藪槃豆法師傳曰：「佛滅後五百年中有阿羅漢名迦旃延子，住罽賓國，與五百阿羅漢及五百菩薩共製八犍度論，而欲更作毘婆沙釋之，時有馬鳴菩薩，舍衛國婆枳多土人，能通內外典，迦旃延子請之，與諸羅漢及菩薩共研定義意，使馬鳴著文，經十二年毘婆沙論方成。」
摩訶摩耶經下曰：「佛涅槃後六百歲已，九十六種諸外道等邪見競興破滅佛法。有一比丘，名曰馬鳴。善說法要，降伏一切諸外道輩。」
已上諸說年代國名大同小異，蓋同一之人也。釋摩訶衍論一，記六馬鳴，其中第六舉摩訶摩耶經所說之馬鳴，即今之菩薩是也。且言：「如是諸經各各別說，隨機現應，無相違過。馬鳴菩薩當何位人？何城誕生？何因馬鳴。（中略）馬鳴菩薩，若剋其本，大光明佛。若論其因，第八地內住位菩薩。西天誕生，盧伽為父，瞿那為母，同生利益。過去世中有一大王，名曰輪陀，有千百鳥，皆悉好聲。若鳥出聲，大王增德。若不出聲，大王損德。如是諸鳥若見白馬則出其聲，若不見則不出聲。爾時大王徧求白馬，終日不得，作如是言：若外道眾此鳥鳴者，都破佛教獨尊獨信。若佛弟子此鳥鳴者，都破外教獨尊獨信。爾時菩薩用神通力，現千白馬，鳴千百鳥。紹隆正法，令不斷絕。是故世尊名曰馬鳴。」西域記八曰：「有阿濕縛窶沙（唐言馬鳴）菩薩者，智周萬物，道播三乘。」
[rén míng] fú miè hòu liù bǎi nián chū shì zhī dà chéng lùn shī míng. yǒu mǎ míng bǐ qiū, mǎ míng dà shì, mǎ míng pú sà děng chēng. fàn míng ā shī fù jù shā Aśvaghosa, qí jì chuán zhū shuō bù tóng.
luó shén yì mǎ míng pú sà chuán yuē: “mǎ míng pú sà, zhǎng lǎo xié dì zi yě. běn zài zhōng tiān zhú chū jiā wèi wài dào shā mén, shì zhì cōng biàn, shàn tōng lùn yì. chàng yán ruò zhū bǐ qiū néng yǔ wǒ lùn yì zhě, kě dǎ qián chuí, ruò qí bù néng, zé bù zú gōng míng qián chuí shòu rén gōng yǎng. shí zhǎng lǎo xié zài běi tiān zhú zhī bǐ kě huà. yǐ shén lì chéng kōng dào zhōng tiān zhú, mìng zhòng dǎ qián chuí. yǔ bǐ lùn yì shǐ zhī duò fù, suì huà wèi dì zi. shī hái běn guó, dì zi zhù zhōng tiān zhú hóng tōng fú fǎ, sì bèi jìng fú. qí hòu běi tiān zhú xiǎo yuè shì guó wáng fá yú zhōng (zhōng tiān zhú) guó, wéi zhī. zhōng tiān zhú wáng qiǎn shǐ wèn suǒ yù？ dá yuē: rǔ yì jiàng fú zhě, sòng sān yì jīn, dāng xiāng shè ěr. wáng yán cǐ guó wú yī yì jīn, rú hé kě dé sān yì yé？ dá yán rǔ guó nèi yǒu èr dà bǎo, yī fú bō, èr biàn cái bǐ qiū, yǐ cǐ yǔ wǒ zú dāng èr yì jīn yě. bǐ qiū qǐng wáng yīng qí qiú, wáng tīng qí yán yǔ zhī. yuè shì wáng hái běn guó, zhū chén yuē: wáng fèng fú bō gù yí, bǐ qiū zé tiān xià jiē shì, dāng yī yì jīn, wú nǎi tài guò. wáng shěn zhī bǐ qiū gāo míng shèng dá, qí biàn cái shuō fǎ, nǎi gǎn fēi lèi. qī pǐ è mǎ qǐng bǐ qiū shuō fǎ, zhū tīng zhě wú bù kāi wù, wáng xì cǐ mǎ yú zhòng huì qián yǐ cǎo yǔ zhī, mǎ chuí lèi tīng fǎ wú niàn shí xiǎng. yú shì tiān xià zhī bǐ qiū fēi xún cháng, yǐ mǎ jiě qí yīn gù, suì hào wèi mǎ míng pú sà. yú běi tiān zhú guǎng xuān fú fǎ, dǎo lì qún shēng, sì bèi jìng zhòng, chēng wèi gōng dé rì.”
fù fǎ cáng chuán wǔ yuē: “xié bǐ qiū fù fǎ yú fù nà shē ér niè pán, fù nà shē yī shí zài xián lín sī wéi. yǒu yī dà shì, míng mǎ míng, zhì huì yuān jiàn, yǒu suǒ nán wèn, wú bù cuī fú, qǐ dà jiāo màn, cǎo jiè qún shēng. fù nà shē zhī qí kě huà, yǔ bǐ lùn èr dì yì, shǐ zhī qū fú, suì wèi dì zi. fù nà shē jì niè pán, bǐ yú huá shì chéng (zài zhōng tiān zhú mó jié guó) yóu xíng jiào huà, dà jiàn fǎ chuáng, cuī miè xié jiàn, zuò miào jì lè. míng [kǒu*lài] zhā hé luó, qí yīn qīng yǎ āi wǎn, xuān shuō kǔ kōng wú wǒ fǎ. shí chéng zhōng wǔ bǎi wáng zi kāi wù chū jiā, huá shì wáng kǒng qí mín rén wén cǐ lè yīn, shě lí jiā fǎ, guó tǔ kuàng fèi, lìng guó nèi jìn zhǐ qí lè. shí yuè zhī guó zhān tán jì nì zhā wáng fā bīng xiàng cǐ guó, guó wáng jiàng fú, suǒ jiǔ yì jīn. guó wáng jí yǐ mǎ míng jí fú bō yǔ yī cí xīn jī gè dāng sān yì, fèng xiàn jì nì zhā wáng. wáng dà xǐ, nà shòu zhī hái běn guó. yú shì mǎ míng yǐ dà xíng yuàn, yǎn gān lù wèi, wèi wáng xìng dà ráo yì, dù tuō wú liàng yì rén, suǒ zuò yǐ, shě mìng xíng.”
pó sǒu pán dòu fǎ shī chuán yuē: “fú miè hòu wǔ bǎi nián zhōng yǒu ā luó hàn míng jiā zhān yán zi, zhù jì bīn guó, yǔ wǔ bǎi ā luó hàn jí wǔ bǎi pú sà gòng zhì bā jiān dù lùn, ér yù gèng zuò pí pó shā shì zhī, shí yǒu mǎ míng pú sà, shě wèi guó pó zhǐ duō tǔ rén, néng tōng nèi wài diǎn, jiā zhān yán zi qǐng zhī, yǔ zhū luó hàn jí pú sà gòng yán dìng yì yì, shǐ mǎ míng zhe wén, jīng shí èr nián pí pó shā lùn fāng chéng.”
mó hē mó yé jīng xià yuē: “fú niè pán hòu liù bǎi suì yǐ, jiǔ shí liù zhǒng zhū wài dào děng xié jiàn jìng xìng pò miè fú fǎ. yǒu yī bǐ qiū, míng yuē mǎ míng. shàn shuō fǎ yào, jiàng fú yī qiè zhū wài dào bèi.”
yǐ shàng zhū shuō nián dài guó míng dà tóng xiǎo yì, gài tóng yī zhī rén yě. shì mó hē yǎn lùn yī, jì liù mǎ míng, qí zhōng dì liù jǔ mó hē mó yé jīng suǒ shuō zhī mǎ míng, jí jīn zhī pú sà shì yě. qiě yán: “rú shì zhū jīng gè gè bié shuō, suí jī xiàn yīng, wú xiāng wéi guò. mǎ míng pú sà dāng hé wèi rén？ hé chéng dàn shēng？ hé yīn mǎ míng. (zhōng lüè) mǎ míng pú sà, ruò kè qí běn, dà guāng míng fú. ruò lùn qí yīn, dì bā de nèi zhù wèi pú sà. xī tiān dàn shēng, lú jiā wèi fù, qú nà wèi mǔ, tóng shēng lì yì. guò qù shì zhōng yǒu yī dà wáng, míng yuē lún tuó, yǒu qiān bǎi niǎo, jiē xī hǎo shēng. ruò niǎo chū shēng, dà wáng zēng dé. ruò bù chū shēng, dà wáng sǔn dé. rú shì zhū niǎo ruò jiàn bái mǎ zé chū qí shēng, ruò bù jiàn zé bù chū shēng. ěr shí dà wáng biàn qiú bái mǎ, zhōng rì bù dé, zuò rú shì yán: ruò wài dào zhòng cǐ niǎo míng zhě, dōu pò fú jiào dú zūn dú xìn. ruò fú dì zi cǐ niǎo míng zhě, dōu pò wài jiào dú zūn dú xìn. ěr shí pú sà yòng shén tōng lì, xiàn qiān bái mǎ, míng qiān bǎi niǎo. shào lóng zhèng fǎ, lìng bù duàn jué. shì gù shì zūn míng yuē mǎ míng.” xī yù jì bā yuē: “yǒu ā shī fù jù shā (táng yán mǎ míng) pú sà zhě, zhì zhōu wàn wù, dào bō sān chéng.”
[ren ming] fu mie hou liu bai nian chu shi zhi da cheng lun shi ming. you ma ming bi qiu, ma ming da shi, ma ming pu sa deng cheng. fan ming a shi fu ju sha Asvaghosa, qi ji chuan zhu shuo bu tong.
luo shen yi ma ming pu sa chuan yue: "ma ming pu sa, zhang lao xie di zi ye. ben zai zhong tian zhu chu jia wei wai dao sha men, shi zhi cong bian, shan tong lun yi. chang yan ruo zhu bi qiu neng yu wo lun yi zhe, ke da qian chui, ruo qi bu neng, ze bu zu gong ming qian chui shou ren gong yang. shi zhang lao xie zai bei tian zhu zhi bi ke hua. yi shen li cheng kong dao zhong tian zhu, ming zhong da qian chui. yu bi lun yi shi zhi duo fu, sui hua wei di zi. shi hai ben guo, di zi zhu zhong tian zhu hong tong fu fa, si bei jing fu. qi hou bei tian zhu xiao yue shi guo wang fa yu zhong (zhong tian zhu) guo, wei zhi. zhong tian zhu wang qian shi wen suo yu? da yue: ru yi jiang fu zhe, song san yi jin, dang xiang she er. wang yan ci guo wu yi yi jin, ru he ke de san yi ye? da yan ru guo nei you er da bao, yi fu bo, er bian cai bi qiu, yi ci yu wo zu dang er yi jin ye. bi qiu qing wang ying qi qiu, wang ting qi yan yu zhi. yue shi wang hai ben guo, zhu chen yue: wang feng fu bo gu yi, bi qiu ze tian xia jie shi, dang yi yi jin, wu nai tai guo. wang shen zhi bi qiu gao ming sheng da, qi bian cai shuo fa, nai gan fei lei. qi pi e ma qing bi qiu shuo fa, zhu ting zhe wu bu kai wu, wang xi ci ma yu zhong hui qian yi cao yu zhi, ma chui lei ting fa wu nian shi xiang. yu shi tian xia zhi bi qiu fei xun chang, yi ma jie qi yin gu, sui hao wei ma ming pu sa. yu bei tian zhu guang xuan fu fa, dao li qun sheng, si bei jing zhong, cheng wei gong de ri."
fu fa cang chuan wu yue: "xie bi qiu fu fa yu fu na she er nie pan, fu na she yi shi zai xian lin si wei. you yi da shi, ming ma ming, zhi hui yuan jian, you suo nan wen, wu bu cui fu, qi da jiao man, cao jie qun sheng. fu na she zhi qi ke hua, yu bi lun er di yi, shi zhi qu fu, sui wei di zi. fu na she ji nie pan, bi yu hua shi cheng (zai zhong tian zhu mo jie guo) you xing jiao hua, da jian fa chuang, cui mie xie jian, zuo miao ji le. ming [kou*lai] zha he luo, qi yin qing ya ai wan, xuan shuo ku kong wu wo fa. shi cheng zhong wu bai wang zi kai wu chu jia, hua shi wang kong qi min ren wen ci le yin, she li jia fa, guo tu kuang fei, ling guo nei jin zhi qi le. shi yue zhi guo zhan tan ji ni zha wang fa bing xiang ci guo, guo wang jiang fu, suo jiu yi jin. guo wang ji yi ma ming ji fu bo yu yi ci xin ji ge dang san yi, feng xian ji ni zha wang. wang da xi, na shou zhi hai ben guo. yu shi ma ming yi da xing yuan, yan gan lu wei, wei wang xing da rao yi, du tuo wu liang yi ren, suo zuo yi, she ming xing."
po sou pan dou fa shi chuan yue: "fu mie hou wu bai nian zhong you a luo han ming jia zhan yan zi, zhu ji bin guo, yu wu bai a luo han ji wu bai pu sa gong zhi ba jian du lun, er yu geng zuo pi po sha shi zhi, shi you ma ming pu sa, she wei guo po zhi duo tu ren, neng tong nei wai dian, jia zhan yan zi qing zhi, yu zhu luo han ji pu sa gong yan ding yi yi, shi ma ming zhe wen, jing shi er nian pi po sha lun fang cheng."
mo he mo ye jing xia yue: "fu nie pan hou liu bai sui yi, jiu shi liu zhong zhu wai dao deng xie jian jing xing po mie fu fa. you yi bi qiu, ming yue ma ming. shan shuo fa yao, jiang fu yi qie zhu wai dao bei."
yi shang zhu shuo nian dai guo ming da tong xiao yi, gai tong yi zhi ren ye. shi mo he yan lun yi, ji liu ma ming, qi zhong di liu ju mo he mo ye jing suo shuo zhi ma ming, ji jin zhi pu sa shi ye. qie yan: "ru shi zhu jing ge ge bie shuo, sui ji xian ying, wu xiang wei guo. ma ming pu sa dang he wei ren? he cheng dan sheng? he yin ma ming. (zhong lue) ma ming pu sa, ruo ke qi ben, da guang ming fu. ruo lun qi yin, di ba de nei zhu wei pu sa. xi tian dan sheng, lu jia wei fu, qu na wei mu, tong sheng li yi. guo qu shi zhong you yi da wang, ming yue lun tuo, you qian bai niao, jie xi hao sheng. ruo niao chu sheng, da wang zeng de. ruo bu chu sheng, da wang sun de. ru shi zhu niao ruo jian bai ma ze chu qi sheng, ruo bu jian ze bu chu sheng. er shi da wang bian qiu bai ma, zhong ri bu de, zuo ru shi yan: ruo wai dao zhong ci niao ming zhe, dou po fu jiao du zun du xin. ruo fu di zi ci niao ming zhe, dou po wai jiao du zun du xin. er shi pu sa yong shen tong li, xian qian bai ma, ming qian bai niao. shao long zheng fa, ling bu duan jue. shi gu shi zun ming yue ma ming." xi yu ji ba yue: "you a shi fu ju sha (tang yan ma ming) pu sa zhe, zhi zhou wan wu, dao bo san cheng."
馬鳴 t = 马鸣 s = mǎ míng p refers to [proper noun] “Aśvaghoṣa; Asvaghosa”; Domain: Buddhism 佛教 [fu jiao] , Subdomain: Indian Buddhism , Concept: Monastic 法师 [fa shi]; Notes: Sanskrit equivalent: aśvaghoṣa, Japanese: Memyō, Tibetan: rta dbyangs; c. 80-150 CE an Indian philosopher-poet, known for composition of the 佛所行讚 [fu suo xing zan] Buddhacarita, 孫陀羅難陀詩 [sun tuo luo nan tuo shi] Saundarananda “The Handsome Nanda,” and Śāriputraprakaraṇa “Story of Śāriputra” (BL 'Aśvaghoṣa'; FGDB '馬鳴 [ma ming]'; KDC '980'; Mahāvyutpatti 'aśvaghoṣaḥ'; Salomon 2012, pp. 86-105; SH '馬鳴 [ma ming]', p. 340; Wikipedia '馬鳴 [ma ming]'; T 192).
Chinese Buddhism (漢傳佛教, hanchuan fojiao) is the form of Buddhism that developed in China, blending Mahayana teachings with Daoist and Confucian thought. Its texts are mainly in Classical Chinese, based on translations from Sanskrit. Major schools include Chan (Zen), Pure Land, Tiantai, and Huayan. Chinese Buddhism has greatly influenced East Asian religion and culture.
Languages of India and abroad
Chinese-English dictionary
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
馬鳴 [mǎ míng] [ma ming]—
Personal Name. A Central Indian (中印度 [zhong yin du]) poet (詩人 [shi ren]) and Buddhist philosopher (佛教哲學家 [fu jiao zhe xue jia]) of the 1st (一 [yi]) and 2nd (二 [er]) centuries (世紀 [shi ji]). Major works (主要著作 [zhu yao zhe zuo]) include Buddhacarita (佛所行讚 [fu suo xing zan]) and Mahāyāna-sūtrālaṃkāra-kārikā (大乘莊嚴論經 [da cheng zhuang yan lun jing]).
馬鳴：人名。為一、二世紀的中印度詩人、佛教哲學家。主要著作有《佛所行讚》、《大乘莊嚴論經》。
mǎ míng: rén míng. wèi yī,, èr shì jì de zhōng yìn dù shī rén,, fú jiào zhé xué jiā. zhǔ yào zhe zuò yǒu < fú suǒ xíng zàn>,, < dà chéng zhuāng yán lùn jīng>.
ma ming: ren ming. wei yi,, er shi ji de zhong yin du shi ren,, fu jiao zhe xue jia. zhu yao zhe zuo you < fu suo xing zan>,, < da cheng zhuang yan lun jing>.
馬鳴 [mǎ míng] refers to: “Aśvaghoṣa” [Sanskrit personal name].
馬鳴 is further associated with the following language/terms:
[Related Chinese terms] 切勝; 阿溼縛窶沙; 阿濕縛窶沙; 馬鳴大士; 馬鳴菩薩.
[Vietnamese] mã minh.
[Korean] 마명 / Mamyeong.
[Japanese] メミョウ / Memyō.
Chinese language.
See also (Relevant definitions)
Starts with: Ma ming ben de, Ma ming da shi, Ma ming pu sa, Ma ming pu sa chuan, Ma ming pu sa da shen li wu bi yan fa nian song gui yi, Ma ming pu sa da shen li wu bi yan fa nian song yi gui, Ma ming qu gui bian po luo men, Ma ming zan, Ma ming zhe zuo, Maming pusa zan.
Full-text (+73): Ma ming pu sa, Ma ming zan, Maming pusa zan, Ma ming pu sa chuan, Ma ming da shi, Qi ma ming, A shi po ju sha, Qian wei, Di shi er zu ma ming da shi, Fu suo xing zan, Jia pi mo luo, Da cheng qi xin lun, Zhan tan ji ni zha, Ashvaghosha, Qi xin lun, Ma ming pu sa da shen li wu bi yan fa nian song gui yi, Ma ming ben de, Ma ming qu gui bian po luo men, Gui bian po luo men, Liu qu lun hui jing.
Relevant text
Search found 12 books and stories containing Ma ming, 馬鳴, Mǎ míng, Mǎmíng, Maming, 罵名, Mà míng, Màmíng, 骂名; (plurals include: Ma mings, Mǎ míngs, Mǎmíngs, Mamings, Mà míngs, Màmíngs). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Taisho: Chinese Buddhist Canon
Chapter 10: King Bimbisara Visits the Crown Prince < [Part 192 - Buddhacarita (translated by Dharmakshema)]
Chapter 23: The Chapter on the Power of Maintaining Longevity < [Part 192 - Buddhacarita (translated by Dharmakshema)]
Chapter 6: Charioteer's Return < [Part 192 - Buddhacarita (translated by Dharmakshema)]
A Dictionary Of Chinese Buddhist Terms (by William Edward Soothill)
Buddhacarita (by Charles Willemen)
Transformation of the Linji School’s Perspective on Seated Meditation... < [Volume 14, Issue 9 (2023)]
The Historical Formation and Academic Characteristics of the Tao-Ge School in... < [Volume 13, Issue 4 (2022)]
The East Asian Mahāyāna Teaching of the One Mind and Its... < [Volume 14, Issue 9 (2023)]
Alchemy in India and China (by Vijaya Jayant Deshpande)
5. References to Indian Sciences in Chinese Texts < [Chapter 5 - Transmission of Alchemical and Chemical ideas]
Hualin International Journal of Buddhist Studies
Mahāsāṃghika and Mahāyāna < [Hualin International Journal of Buddhist Studies 2.1 (2019)]
Embedding Prayers in Cotton, Ramie, and Silk < [Hualin International Journal of Buddhist Studies 7.2 (2024)]