text:
Northern Song Dynasty wood carving of Guanyin, c. 1025. Male bodhisattva depiction with Amitābha Buddha crown.
|Chinese name
|Traditional Chinese
|Simplified Chinese
|Alternative Chinese name
|Traditional Chinese
|Simplified Chinese
|Literal meaning
|Observing the Sounds (or Cries) of the World
|Burmese name
|Vietnamese name
Quan Âm
Quán Thế Âm
|Thai name
|Korean name
|Japanese name
Guanyin (in pinyin; previous transliterations Quan Yin, Kwan Yin, or Kuanyin[1]) is an East Asian deity of mercy, and a bodhisattva associated with compassion as venerated by Mahayana Buddhists. The name Guanyin is short for Guanshiyin, which means "Observing the Sounds (or Cries) of the World". She is also sometimes referred to as Guanyin Pusa (simplified Chinese: 观音菩萨; traditional Chinese: 觀音菩薩; pinyin: Guānyīn Púsà; literally: "Bodhisattva Guanyin").[2] Some Buddhists believe that when one of their adherents departs from this world, they are placed by Guanyin in the heart of a lotus, and then sent to the western pure land of Sukhāvatī.[3]
It is generally accepted among East Asian adherents that Guanyin originated as the Sanskrit Avalokiteśvara (अवलोकितेश्वर). Commonly known in English as the Mercy Goddess or Goddess of Mercy,[4] Guanyin is also revered by Chinese Taoists as an immortal. In Chinese folk religion there are mythical accounts about Guanyin's origins that are not associated to the Avalokiteśvara described in Buddhist sutras.
Etymology 1
- Avalokitasvara 1.1
- Avalokiteśvara 1.2
- Names in Asian countries 2
Depiction 3
- Lotus Sūtra 3.1
- Iconography 3.2
Legends 4
- Guanyin and the Thousand Arms 4.1
- Legend of Miaoshan 4.2
- Guanyin and Shancai 4.3
- Guanyin and Longnü 4.4
- Guanyin and the Filial Parrot 4.5
- Guanyin and Chen Jinggu 4.6
- Quan Am Thi Kinh 4.7
- Guanyin and vegetarianism 5
- Guanyin in East Asian Buddhism 6
- Guanyin in other religions 7
- Guanyin and Mary 8
- In modern culture 9
- See also 10
- References 11
- External links 12
Guānyīn is a translation from the Sanskrit Avalokitasvara, referring to the Mahāyāna bodhisattva of the same name. Another later name for this bodhisattva is Guānzìzài (simplified Chinese: 观自在; traditional Chinese: 觀自在; pinyin: Guānzìzài). It was initially thought that the Chinese mis-transliterated the word Avalokiteśvara as Avalokitasvara which explained why Xuanzang translated it as Guānzìzài instead of Guānyīn. However, according to recent research, the original form was indeed Avalokitasvara with the ending a-svara ("sound, noise"), which means "sound perceiver", literally "he who looks down upon sound" (i.e., the cries of sentient beings who need his help; a-svara can be glossed as ahr-svara, "sound of lamentation").[5] This is the exact equivalent of the Chinese translation Guānyīn. This etymology was furthered in the Chinese by the tendency of some Chinese translators, notably Kumarajiva, to use the variant Guānshìyīn, literally "he who perceives the world's lamentations"—wherein lok was read as simultaneously meaning both "to look" and "world" (Skt. loka; Ch. 世, shì).[5]
Direct translations from the Sanskrit name Avalokitasvara include:
- Chinese: Guanyin (觀音), Guanshiyin (觀世音)[6]
The name Avalokitasvara was later supplanted by the Avalokiteśvara form containing the ending -īśvara, which does not occur in Sanskrit before the seventh century. The original form Avalokitasvara already appears in Sanskrit fragments of the fifth century.[7] The original meaning of the name "Avalokitasvara" fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an īśvara shows a strong influence of Śaivism, as the term īśvara was usually connected to the Hindu notion of Śiva as a creator god and ruler of the world. Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god.[8]
Direct translations from the Sanskrit name Avalokiteśvara include:
- Chinese: Guanzizai (觀自在)
- Tibetan: Chenrezig (སྤྱན་རས་གཟིགས།)
Names in Asian countries
Due to the devotional popularity of Guanyin in Asia, she is known by many names, most of which are simply the localised pronunciations of "Guanyin" or "Guanshiyin":
- In Macau, Hong Kong and southern China, the name is pronounced Gwun Yam or Gun Yam in the Cantonese language, also written as Kwun Yam in Hong Kong or Kun Iam in Macau.
- In Japanese, Guanyin is pronounced Kannon (観音), occasionally Kan'on, or more formally Kanzeon (観世音, the same characters as Guanshiyin); the spelling Kwannon, based on a pre-modern pronunciation, is sometimes seen. This rendition was used for an earlier spelling of the well-known camera manufacturer Canon, which was named for Guanyin.[9]
- In Korean, Guanyin is called Gwan-eum (관음) or Gwanse-eum (관세음).
- In Thai, she is called Kuan Im (Thai: กวนอิม), Phra Mae Kuan Im (Thai: พระแม่กวนอิม), or Chao Mae Kuan Im (Thai: เจ้าแม่กวนอิม).
- In Vietnamese, the name is Quan Âm or Quán Thế Âm.
- In Indonesian, the name is Kwan Im or Dewi Kwan Im referring the word Dewi as Devi or Goddess. She is also called Mak Kwan Im (媽觀音) referring the word Mak as Mother.
- In Khmer, the name is Preah Mae Kun Ci Iem.
- In Sinhalese, the name is Natha Deviyo.
- In Tibetan, the name is Chenrezig.
In these same countries, the variant Guanzizai (觀自在 lit. "Lord of Contemplation") and its equivalents are also used, such as in the Heart Sutra, among other sources.
Lotus Sūtra
Guanyin is the Chinese name for Avalokitasvara / Avalokiteśvara. However, folk traditions in China and other East Asian countries have added many distinctive characteristics and legends. Avalokiteśvara was originally depicted as a male bodhisattva, and therefore wears chest-revealing clothing and may even sport a light moustache. Although this depiction still exists in the Far East, Guanyin is more often depicted as a woman in modern times. Additionally, some people believe that Guanyin is androgynous (or perhaps neither).[10]
The Lotus Sūtra (Skt. Saddharma Puṇḍarīka Sūtra) describes Avalokiteśvara as a bodhisattva who can take the form of any type of male or female, adult or child, human or non-human being, in order to teach the Dharma to sentient beings.[11] This text and its thirty-three manifestations of Guanyin, of which seven are female manifestations, is known to have been very popular in Chinese Buddhism as early as in the Sui Dynasty and Tang Dynasty.[12] Additionally, Tan Chung notes that according to the doctrines of the Mahāyāna sūtras themselves, it does not matter whether Guanyin is male, female, or genderless, as the ultimate reality is in emptiness (Skt. śūnyatā).[12]
Representations of the bodhisattva in China prior to the Song Dynasty (960–1279) were masculine in appearance. Images which later displayed attributes of both genders are believed to be in accordance with the Lotus Sutra, where Avalokitesvara has the supernatural power of assuming any form required to relieve suffering, and also has the power to grant children (possibly relating to the fact that in this Sutra, unlike in others, both men and women are believed to have the ability to achieve enlightenment.) Because this bodhisattva is considered the personification of compassion and kindness, a mother-goddess and patron of mothers and seamen, the representation in China was further interpreted in an all-female form around the 12th century. In the modern period, Guanyin is most often represented as a beautiful, white-robed woman, a depiction which derives from the earlier Pandaravasini form.
In some Buddhist temples and monasteries, Guanyin's image is occasionally that of a young man dressed in Northern Song Dynasty Buddhist robes and seated gracefully. He is usually depicted looking or glancing down, symbolising that Guanyin continues to watch over the world.
In China, Guanyin is generally portrayed as a young woman donned in a white flowing robe and usually wearing necklaces of Indian/Chinese royalty. In her left hand is a jar containing pure water, and the right holds a willow branch. The crown usually depicts the image of Amitabha Buddha.
There are also regional variations of Guanyin depictions. In the Fujian region of China, for example, a popular depiction of Guanyin is as a maiden dressed in Tang Dynasty style clothing carrying a fish basket. A popular image of Guanyin as both Guanyin of the South Sea and Guanyin With a Fish Basket can be seen in late 16th-century Chinese encyclopedias and in prints that accompany the novel Golden Lotus.
In Chinese art, Guanyin is often depicted either alone, standing atop a dragon, accompanied by a white parrot, flanked by two children, or flanked by two warriors. The two children are her acolytes who came to her when she was meditating at Mount Putuo. The girl is called Longnü and the boy Shancai. The two warriors are the historical general Guan Yu from the late Han Dynasty and the bodhisattva Skanda, who appears in the Chinese classical novel Fengshen Bang. The Buddhist tradition also displays Guanyin, or other buddhas and bodhisattvas, flanked with the above-mentioned warriors, but as bodhisattvas who protect the temple and the faith itself.
Guanyin and the Thousand Arms
One Buddhist legend from the Complete Tale of Guanyin and the Southern Seas (Chinese: 南海觀音全撰; pinyin: Nánhǎi Guānyīn Quánzhuàn) presents Guanyin as vowing to never rest until she had freed all sentient beings from the samsara or reincarnation.[13] Despite strenuous effort, she realised that there were still many unhappy beings yet to be saved. After struggling to comprehend the needs of so many, her head split into eleven pieces. The buddha Amitabha, upon seeing her plight, gave her eleven heads to help her hear the cries of those who are suffering. Upon hearing these cries and comprehending them, Avalokitesvara attempted to reach out to all those who needed aid, but found that her two arms shattered into pieces. Once more, Amitabha came to her aid and appointed her a thousand arms to let her reach out to those in need. Many Himalayan versions of the tale include eight arms with which Avalokitesvara skillfully upholds the Dharma, each possessing its own particular implement, while more Chinese-specific versions give varying accounts of this number.
In China, it is said that fishermen used to pray to her to ensure safe voyages. The titles Guanyin of the Southern Ocean (南海觀音) and "Guanyin (of/on) the Island" stem from this tradition.
Legend of Miaoshan
Another story from the Precious Scroll of Fragrant Mountain (香山寶卷) describes an incarnation of Guanyin as the daughter of a cruel king who wanted her to marry a wealthy but uncaring man. The story is usually ascribed to the research of the Buddhist monk Chiang Chih-ch'i during the 11th century. The story is likely to have its origin in Taoism. When Chiang penned the work, he believed that the Guanyin we know today was actually a princess called Miaoshan (妙善), who had a religious following on Fragrant Mountain.[14] Despite this there are many variants of the story in Chinese mythology.[15]
According to the story, after the king asked his daughter Miaoshan to marry the wealthy man, she told him that she would obey his command, so long as the marriage eased three misfortunes.
The king asked his daughter what were the three misfortunes that the marriage should ease. Miaoshan explained that the first misfortune the marriage should ease was the suffering people endure as they age. The second misfortune it should ease was the suffering people endure when they fall ill. The third misfortune it should ease was the suffering caused by death. If the marriage could not ease any of the above, then she would rather retire to a life of religion forever.
When her father asked who could ease all the above, Miaoshan pointed out that a doctor was able to do all of these. Her father grew angry as he wanted her to marry a person of power and wealth, not a healer. He forced her into hard labour and reduced her food and drink but this did not cause her to yield.
Every day she begged to be able to enter a temple and become a nun instead of marrying. Her father eventually allowed her to work in the temple, but asked the monks to give her the toughest chores in order to discourage her. The monks forced Miaoshan to work all day and all night, while others slept, in order to finish her work. However, she was such a good person that the animals living around the temple began to help her with her chores. Her father, seeing this, became so frustrated that he attempted to burn down the temple. Miaoshan put out the fire with her bare hands and suffered no burns. Now struck with fear, her father ordered her to be put to death.
In one version of this legend, when Guanyin was executed, a supernatural tiger took her to one of the more hell-like realms of the dead. However, instead of being punished like the other spirits of the dead, Guanyin played music, and flowers blossomed around her. This completely surprised the hell guardian. The story says that Guanyin, by merely being in that Naraka (hell), turned it into a paradise.
A variant of the legend says that Miaoshan allowed herself to die at the hand of the executioner. According to this legend, as the executioner tried to carry out her father's orders, his axe shattered into a thousand pieces. He then tried a sword which likewise shattered. He tried to shoot Miaoshan down with arrows but they all veered off.
Finally in desperation he used his hands. Miaoshan, realising the fate that the executioner would meet at her father's hand should she fail to let herself die, forgave the executioner for attempting to kill her. It is said that she voluntarily took on the massive karmic guilt the executioner generated for killing her, thus leaving him guiltless. It is because of this that she descended into the Hell-like realms. While there, she witnessed first-hand the suffering and horrors that the beings there must endure, and was overwhelmed with grief. Filled with compassion, she released all the good karma she had accumulated through her many lifetimes, thus freeing many suffering souls back into Heaven and Earth. In the process, that Hell-like realm became a paradise. It is said that Yama, the ruler of hell, sent her back to Earth to prevent the utter destruction of his realm, and that upon her return she appeared on Fragrant Mountain.
Another tale says that Miaoshan never died, but was in fact transported by a supernatural tiger,[16] believed to be the Deity of the Place, to Fragrant Mountain.
The legend of Miaoshan usually ends with Miaozhuangyan, Miaoshan's father, falling ill with heaven and was about to cross over into heaven when she heard a cry of suffering from the world below. She turned around and saw the massive suffering endured by the people of the world. Filled with compassion, she returned to Earth, vowing never to leave till such time as all suffering has ended.
After her return to Earth, Guanyin was said to have stayed for a few years on the island of Mount Putuo where she practised meditation and helped the sailors and fishermen who got stranded. Guanyin is frequently worshipped as patron of sailors and fishermen due to this. She is said to frequently becalm the sea when boats are threatened with rocks.[17] After some decades Guanyin returned to Fragrant Mountain to continue her meditation.
Guanyin and Shancai
Legend has it that Shancai (also called Sudhana in Sanskrit) was a disabled boy from India who was very interested in studying the dharma. When he heard that there was a Buddhist teacher on the rocky island of Putuo he quickly journeyed there to learn. Upon arriving at the island, he managed to find Guanyin despite his severe disability.
Guanyin, after having a discussion with Shancai, decided to test the boy's resolve to fully study the Buddhist teachings. She conjured the illusion of three sword-wielding pirates running up the hill to attack her. Guanyin took off and dashed to the edge of a cliff, the three illusions still chasing her.
Shancai, seeing that his teacher was in danger, hobbled uphill. Guanyin then jumped over the edge of the cliff, and soon after this the three bandits followed. Shancai, still wanting to save his teacher, managed to crawl his way over the cliff edge.
Shancai fell down the cliff but was halted in midair by Guanyin, who now asked him to walk. Shancai found that he could walk normally and that he was no longer crippled. When he looked into a pool of water he also discovered that he now had a very handsome face. From that day forth, Guanyin taught Shancai the entire dharma.
Guanyin and Longnü
Many years after Shancai (Sudhana) became a disciple of Guanyin, a distressing event happened in the South China Sea. The son of one of the Dragon Kings (a ruler-god of the sea) was caught by a fisherman while taking the form of a fish. Being stuck on land, he was unable to transform back into his dragon form. His father, despite being a mighty Dragon King, was unable to do anything while his son was on land. Distressed, the son called out to all of Heaven and Earth.
Hearing this cry, Guanyin quickly sent Shancai to recover the fish and gave him all the money she had. The fish at this point was about to be sold in the market. It was causing quite a stir as it was alive hours after being caught. This drew a much larger crowd than usual at the market. Many people decided that this prodigious situation meant that eating the fish would grant them immortality, and so all present wanted to buy the fish. Soon a bidding war started, and Shancai was easily outbid.
Shancai begged the fish seller to spare the life of the fish. The crowd, now angry at someone so daring, was about to pry him away from the fish when Guanyin projected her voice from far away, saying "A life should definitely belong to one who tries to save it, not one who tries to take it."
The crowd, realising their shameful actions and desire, dispersed. Shancai brought the fish back to Guanyin, who promptly returned it to the sea. There the fish transformed back to a dragon and returned home. Paintings of Guanyin today sometimes portray her holding a fish basket, which represents the aforementioned tale.
But the story does not end there. As a reward for Guanyin saving his son, the Dragon King sent his granddaughter, a girl called Longnü ("dragon girl"), to present Guanyin with the Pearl of Light. The Pearl of Light was a precious jewel owned by the Dragon King that constantly shone. Longnü, overwhelmed by the presence of Guanyin, asked to be her disciple so that she might study the dharma. Guanyin accepted her offer with just one request: that Longnü be the new owner of the Pearl of Light.
In popular iconography, Longnü and Shancai are often seen alongside Guanyin as two children. Longnü is seen either holding a bowl or an ingot, which represents the Pearl of Light, whereas Shancai is seen with palms joined and knees slightly bent to show that he was once crippled.
Guanyin and the Filial Parrot
The Precious Scroll of the Parrot (Chinese: 鸚鴿寶撰; pinyin: Yīnggē Bǎozhuàn) tells the story of a parrot who becomes a disciple of Guanyin. During the Tang Dynasty a small parrot ventures out to search for its mother's favourite food upon which it is captured by a poacher (parrots were quite popular during the Tang Dynasty). When it managed to escape it found out that its mother had already died. The parrot grieved for its mother and provides her with a proper funeral. It then sets out to become a disciple of Guanyin.
In popular iconography, the parrot is coloured white and usually seen hovering to the right side of Guanyin with either a pearl or a prayer bead clasped in its beak. The parrot becomes a symbol of filial piety.[18]
Guanyin and Chen Jinggu
When the people of Quanzhou, Fujian could not raise enough money to build a bridge, Guanyin changed into a beautiful maiden. Getting on a boat, she offered to marry any man who could hit her with a piece of silver from the edge of the water. Due to many people missing, she collected a large sum of money in her boat. However, Lü Dongbin, one of the Eight Immortals, helped a merchant hit Guanyin in the hair with silver powder, which floated away in the water. Guanyin bit her finger and a drop of blood fell into the water, but she vanished. This blood was swallowed by a washer woman, who gave birth to Chen Jinggu (陈靖姑) or Lady Linshui (临水夫人); the hair was turned into a female white snake and sexually used men and killed rival women. The snake and Chen were to be mortal enemies. The merchant was sent to be reborn as Liu Qi (刘杞).
Chen was a beautiful and talented girl, but did not wish to marry Liu Qi. Instead, she fled to Mount Lu in Jiangxi, where she learned many Taoist skills. Destiny eventually caused her to marry Liu and she became pregnant. A drought in Fujian caused many people to ask her to call for rain, which was a ritual that could not be performed while pregnant. She temporarily aborted her child, which was killed by the white snake. Chen managed to kill the snake with a sword, but died either of a miscarriage or hemorrhage; she was able to complete the ritual, and ended drought.
This story is popular in Zhejiang, Taiwan, and especially Fujian.[20]
Quan Am Thi Kinh
Quan Am Thi Kinh (觀音氏敬) is a Vietnamese verse recounting the life of a woman, Thi Kinh. She was accused falsely of having intended to kill her husband, and when she disguised herself as a man to lead a religious life in a Buddhist temple, she was again falsely blamed for having committed sexual intercourse with a girl and impregnating her, which was strictly forbidden by Buddhist law. However, thanks to her endurance of all indignities and her spirit of self-sacrifice, she could enter into Nirvana and became Goddess of Mercy.[21]
Guanyin and vegetarianism
Due to her symbolization of compassion, in East Asia Guanyin is associated with vegetarianism. Chinese vegetarian restaurants are generally decorated with her image, and she appears in most Buddhist vegetarian pamphlets and magazines.
Guanyin in East Asian Buddhism
In Chinese Buddhism, Guanyin is synonymous with the bodhisattva Avalokitesvara. Among the Chinese, Avalokitesvara is almost exclusively called Guanshiyin Pusa (觀世音菩薩). The Chinese translation of many Buddhist sutras has in fact replaced the Chinese transliteration of Avalokitesvara with Guanshiyin (觀世音) Some Taoist scriptures give her the title of Guanyin Dashi, and sometimes informally as Guanyin Fozu.
In Chinese culture, the popular belief and worship of Guanyin as a goddess by the populace is generally not viewed to be in conflict with the bodhisattva Avalokitesvara's nature. In fact the widespread worship of Guanyin as a "Goddess of Mercy and Compassion" is seen by Buddhists as the boundless salvific nature of bodhisattva Avalokitesvara at work (in Buddhism, this is referred to as Guanyin's "skillful means", or upaya). The Buddhist canon states that bodhisattvas can assume whatsoever gender and form is needed to liberate beings from ignorance and dukkha. With specific reference to Avalokitesvara, he is stated both in the Lotus Sutra (Chapter 25 "Perceiver of the World's Sounds" or "Universal Gateway"), and the Surangama Sutra to have appeared before as a woman or a goddess to save beings from suffering and ignorance. Some Buddhist schools refer to Guanyin both as male and female interchangeably.
In Mahayana Buddhism, gender is no obstacle to attaining enlightenment (or nirvana). The Buddhist concept of non-duality applies here. The Vimalakirti Sutra in the Goddess chapter clearly illustrates an enlightened being who is also a female and deity. In the Lotus Sutra a maiden became enlightened in a very short time span. The view that the bodhisattva Avalokitesvara is also the goddess Guanyin does not seem contradictory to Buddhist beliefs. Guanyin has been a buddha called the Tathāgata of Brightness of Correct Dharma (正法明如來).[22]
Given that bodhisattvas are known to incarnate at will as living people according to the sutras, the princess Miaoshan is generally viewed by Buddhists as an incarnation of Avalokitesvara.
Guanyin is immensely popular among Chinese Buddhists, especially those from devotional schools. She is generally seen as a source of unconditional love and, more importantly, as a saviour. In her bodhisattva vows, Guanyin promises to answer the cries and pleas of all sentient beings and to liberate them from their own karmic woes. Based on the Lotus Sutra and the Shurangama sutra, Avalokitesvara is generally seen as a saviour, both spiritually and physically. The sutras state that through his saving grace even those who have no chance of being enlightened can be enlightened, and those deep in negative karma can still find salvation through his compassion.
In Pure Land Buddhism, Guanyin is described as the "Barque of Salvation". Along with Amitabha Buddha and the bodhisattva Mahasthamaprapta, She temporarily liberates beings out of the Wheel of Samsara into the Pure Land, where they will have the chance to accrue the necessary merit so as to be a Buddha in one lifetime. In Chinese Buddhist iconography, Guanyin is often depicted as meditating or sitting alongside one of the Buddhas and usually accompanied by another bodhisattva. The buddha and bodhisattva that are portrayed together with Guanyin usually follow whichever school of Buddhism they represent. In Pure Land for example, Guanyin is frequently depicted on the left of Amitabha, while on the buddha's right is Mahasthamaprapta. Temples that revere the bodhisattva Ksitigarbha usually depict him meditating beside Amitabha and Guanyin.
Even among Chinese Buddhist schools that are non-devotional, Guanyin is still highly venerated. Instead of being seen as an active external force of unconditional love and salvation, the personage of Guanyin is highly revered as the principle of compassion, mercy and love. The act, thought and feeling of compassion and love is viewed as Guanyin. A merciful, compassionate, loving individual is said to be Guanyin. A meditative or contemplative state of being at peace with oneself and others is seen as Guanyin.
In the Mahayana canon, the Heart Sutra is ascribed entirely to Guanyin. This is unique, as most Mahayana Sutras are usually ascribed to Shakyamuni Buddha and the teachings, deeds or vows of the bodhisattvas are described by Shakyamuni Buddha. In the Heart Sutra, Guanyin describes to the arhat Sariputra the nature of reality and the essence of the Buddhist teachings. The famous Buddhist saying "Form is emptiness, emptiness is form" (色即是空,空即是色) comes from this sutra.
Guanyin in other religions
Guanyin is an extremely popular goddess in Chinese folk religion and is worshiped in many Chinese communities throughout East and South East Asia.[23][24][25][26][27] In Taoism, records claim Guanyin was a Chinese woman who became an immortal, Cihang Zhenren in Shang Dynasty or Xingyin (姓音).[28]
Guanyin is revered in the general Chinese population due to her unconditional love and compassion. She is generally regarded by many as the protector of women and children. By this association, she is also seen as a fertility goddess capable of granting children to couples. An old Chinese superstition involves a woman who, wishing to have a child, offers a shoe to Guanyin. In Chinese culture, a borrowed shoe sometimes is used when a child is expected. After the child is born, the shoe is returned to its owner along with a new pair as a thank you gift.[2]
Guanyin is also seen as the champion of the unfortunate, the sick, the disabled, the poor, and those in trouble. Some coastal and river areas of China regard her as the protector of fishermen, sailors, and generally people who are out at sea, thus many have also come to believe that Mazu, the goddess of the sea, is a manifestation of Guanyin. Due to her association with the legend of the Great Flood, where she sent down a dog holding rice grains in its tail after the flood, she is worshiped as an agrarian and agriculture goddess. In some quarters, especially among business people and traders, she is looked upon as a goddess of fortune. In recent years there have been claims of her being the protector of air travelers.
Guanyin is also a ubiquitous figure found within the new religious movements of Asia:
- Within the Taiwan-based Yiguandao sect, Guanyin is called the "Ancient Buddha of the South Sea" (南海古佛) and frequently appears in their fuji. Guanyin is sometimes confused with Yue Hui Bodhisattva due to their similar appearance.[29]
- Guanyin is called the "Ancient Buddha of the Holy Religion" (聖宗古佛) in Zailiism and in the teachings of the Lord of Universe Church.[30] In Zailiism she is the main deity worshipped.
- Ching Hai initiates her followers a meditation method called the "Quan Yin Method" to achieve enlightenment; followers also revere Ching Hai as an incarnation of Guanyin.
- Guanyin, known as "Quan Am Tathagata" (Quan Âm Như Lai) in the Cao Dai religion, is considered a Buddha and a teacher. She represents Buddhist doctrines and traditions as one of the three major lines of Cao Dai doctrines (Buddhism, Taoism, and Confucianism). She also symbolizes utmost patience, harmony, and compassion. According to her Divine messages via seances, her main role is to teach the Tao to female disciples, and guide them towards divinity. Another of her well-known role is to save people from extreme sufferings, e.g. fire, drowning, wrong accusation/ imprisonment, etc. There is even a prayer named "Salvation from sufferings" for followers to cite in dire conditions.
Guanyin and Mary
Some Buddhist and Christian observers have commented on the similarity between Guanyin and the Madonna and Child painting. Copies of this portrait are now displayed prominently in Tzu Chi affiliated medical centres.
During the Edo Period in Japan, when Christianity was banned and punishable by death, some underground Christian groups venerated Jesus and the Virgin Mary by disguising them as statues of Kannon holding a child; such statues are known as Maria Kannon. Many had a cross hidden in an inconspicuous location.
It is suggested the similarity comes from the conquest and colonization of the Philippines by Spain during the 16th century, when Asian cultures influenced engravings of the Virgin Mary. Evident by this ivory carving of the Virgin Mary by a Chinese carver.[31]
The statue of Guanyin(Gwanse-eum) in Gilsangsa Temple in Seoul, South Korea was sculpted by a Catholic sculptor Choi Jong-tae, who modeled the statue after Virgin Mary in hopes of religious reconciliation in Korean society.[32][33]
In modern culture
For a 2005 Fo Guang Shan TV series, Andy Lau performed the song Kwun Sai Yam, which emphasizes the idea that everyone can be like Guanyin.[34][35][36][37]
In Episode 131 of Rumiko Takahashi's Inuyasha (Season 6 - "Trap of The Cursed Wall Hanging"), the Guanyin's Japanese title as the Deity Kwannon is mentioned. When a girl from the village of women leads Miroku into the village shrine with a wall painting, Miroku says, "I see, inside a shrine? It seems the Deity Kwannon will punish us," as he looks at the painting. In the following episode "Miroku's Most Dangerous Confession", it is revealed that the Kwannon painting was being used to seal away the demon from the marsh and limit its movements.
In Yoshihiro Togashi's Hunter x Hunter, Isaac Netero's Nen ability is called "100-Type Guanyin Bodhisattva" (Hyakushiki Kannon in Japanese), which takes the form of a gigantic multi-armed Guanyin statue. The Guanyin statue mimics Netero's hand motions, landing hits on the enemy, with attacks ranging from "Zero Hand" to "Ninety-ninth Hand".
See also
- Avalokiteśvara
- Buddhism in China
- Guanyin Statue of Hainan, the fourth tallest statue in the world
- Putuoshan (Mount Putuo), an island in Zhejiang province, China, considered to be the bodhimandala of Guanyin
- Quan Am Pagoda, of Cho Lon, Saigon, Vietnam
- Tara (Buddhism) (Tara is the female aspect of Avalokitesvara in Tibetan Buddhism.)
- Tieguanyin, a variety of Chinese oolong tea named after Guanyin
- Zhang Jigang (creator of the Thousand Hand Guanyin dance)
- Wat Plai Laem, a Guanyin temple on Ko Samui, Thailand
- Xiwangmu
- ^ http://www.holymtn.com/gods/kuanyin.htm
- ^ a b Doré S.J., Henry; Kennelly, S.J. (Translator), M. (1914). Researches into Chinese Superstitions. Tusewei Press, Shanghai. Vol I p. 2
- ^ Johnson, Reginald (2008) [1913]. Buddhist China. Soul Care Publishing.
- ^ Fathom.lse.ac.uk
- ^ a b Pine, Red. The Heart Sutra: The Womb of the Buddhas (2004) Shoemaker 7 Hoard. ISBN 1-59376-009-4 pg 44–45
- ^ 国学资讯 - 是"观世音"还是"观音"?——兼谈中国古典学的重要性
- ^ Studholme p. 52-57.
- ^ Studholme p. 30-31, 37–52.
- ^ "Kwanon name". Canon.com. Retrieved 18 April 2012.
- ^ Fu, James S. (1977). Mythic and Comic Aspects of the Quest: Hsi-yu Chi as Seen Through Don Quixote and Huckleberry Finn. Singapore University Press. P. 26
- ^ Kubo Tsugunari, Yuyama Akira (tr.). The Lotus Sutra. Revised 2nd ed. Berkeley, Calif. : Numata Center for Buddhist Translation and Research, 2007. ISBN 978-1-886439-39-9, pp. 311–312
- ^ a b Tan Chung. Across the Himalayan Gap: An Indian Quest for Understanding China. 1998. p. 222
- ^ 【明代小说】《南海观音菩萨出身修行传》全集--资料库
- ^ "Chinese Cultural Studies:The Legend of Miao-shan". Retrieved 11 November 2014.
- ^ 香山寶卷(1)_蒋建达_新浪博客
- ^ "Legend of Miao Shan". Retrieved 11 November 2014.
- ^ Williams, Charles Alfred Speed (2006). Chinese Symbolism and Art Motifs. Tuttle Publishing. pp. 234–235. which refers to her as the Daoist Queen of Heaven and Holy Mother.
- ^
- ^ "Seated Guanyin (Kuan-yin) Bodhisattva".
- ^ Pregadio 2008, p. 682
- ^ Quan Âm Thị Kính
- ^ 《千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經》 卷1
- ^ 观世音菩萨的"演变"
- ^ 於君方:《偽經》與觀音信仰
- ^ 中國觀音文化促进會 观音形象
- ^ 中国观音信仰的基本体系-宝藏杂志
- ^ 信仰研究现状评析—李利安-学术论文-佛教在线
- ^ 太上碧落洞天慈航灵感度世宝忏起赞_仙道贵生。无量度人_百度空间
- ^ 香光莊嚴第六十四期/歷史/觀音老母
- ^ 人名規範資料庫
- ^ "Victoria and Albert Museum, 2004 London Proms Performing Art Lecture with Christopher Cook and Marjorie Trusted". Vam.ac.uk. (mp4 audio, requires Apple QuickTime).
- ^ "Seoul Tour Plus". http://www.visitseoul.net/. Seoul Tourism Organization. Retrieved 27 November 2014.
- ^ Koehler, Robert. "Bodhisattva of Mercy, Gilsangsa Temple". Flickr.com. Retrieved 27 November 2014.
- ^ 观世音 (2005年电视剧)
- ^ 观音老人悟明长老 毕生弘扬大悲忏
- ^ 果卿居士:回忆宣化上人--学佛网 - 学佛网学佛中心
- ^ 亲慧居士:宣化上人往生前承认自己是古观音再来- - 宣化上人- 戒杀放生网
Further reading
- Pregadio, Fabrizio (2008), The encyclopedia of Taoism, Volume 1, Princeton, NJ: Psychology Press,
- Suzanne E Cahill: Transcendence & Divine Passion. The Queen Mother of the West in Medieval China, Stanford University Press, Stanford, 1993, ISBN 0-8047-2584-5
- Martin Palmer, Jay Ramsay, Man-Ho Kwok: Kuan Yin. Myths and Prophecies of the Chinese Goddess of Compassion, Thorsons, San Francisco 1995, ISBN 1-85538-417-5
- William Stoddart: Outline of Buddhism, The Foundation for Traditional Studies, Oakton, Virginia, 1996.
- Kuan Ming: Popular Deities of Chinese Buddhism, Buddha Dharma Education Association Inc, 1985
- Chun-fang Yu, Kuan-yin, The Chinese Transformation of Avalokitesvara, Columbia University Press, New York, 2001, ISBN 0-231-12029-X
- John Blofeld: Bodhisattva of Compassion. The Mystical Tradition of Kuan Yin, Shambhala, Boston 1988, ISBN 0-87773-126-8
- Miao Yun: Teachings in Chinese Buddhism: Selected Translation of Miao Yun, Buddha Dharma Education Association Inc, 1995
- Leidy, Denise Patry & Strahan, Donna (2010). Wisdom embodied: Chinese Buddhist and Daoist sculpture in the Metropolitan Museum of Art. New York: The Metropolitan Museum of Art.
External links
- Sinicization of Buddhism – White Robe Guan Yin – explanation of how Avalokiteshvara transformed into Guan Yin in Chinese Buddhism
- Buddhanet: Kuan Yin Description on Kuan Yin
- Heart Sutra Explanation on Kuan Yin and the Heart Sutra
- Detailed history of Miao Shan Legend of Miao Shan
- Tzu-Chi organisation: Kuan Yin, Buddhist perspective
- Kuan-yin Devotion in China by Chün-fang Yü
- The Śūraṅgama Sūtra: A New Translation by Buddhist Text Translation Society. Chapter 6 details Kuan Yin's powers.
- Surangama Sutra English translation of Chapter 5 "The Ear Organ" which mentions Guan Yin.
- Evolution of Avalokitesvara
- Lotus Sutra: Chapter 25. The universal door of Guanshi Yin Bodhisattva (The bodhisattva who contemplates the sounds of the world) (Translated by The Buddhist Text Translation Society in USA)
- Use dmy dates from July 2012
- Articles containing traditional Chinese-language text
- Articles containing simplified Chinese-language text
- Articles containing Korean-language text
- Articles containing Japanese-language text
- Articles containing Thai-language text
- All articles with unsourced statements
- Articles with unsourced statements from October 2011
- Articles containing Chinese-language text
- WorldHeritage articles needing clarification from February 2012
- Articles needing more detailed references
- Commons category with local link different than on Wikidata
- All articles with dead external links
- Articles with dead external links from November 2014
- Bodhisattvas
- Chinese goddesses
- Mother goddesses
- Virgin goddesses
- Journey to the West characters
- Pure Land Buddhism
- Female buddhas and supernatural beings
- Goddesses
- Mahayana
- Buddhist deities


text:
News Archives - 2011
Jane Addams School youth learn from neighborhood elders
Students from the Jane Addams School for Democracy, a program founded in part by staff from Augsburg's Center for Democracy and Citizenship, have been organizing around issues in their neighborhood—the West Side of St. Paul—for many years. This past year, a group of teens took on the issue of racism, especially as it affects new immigrants in the community. In the process of meeting neighborhood elders and sharing a meal, the youth learned a surprising lesson.
With a grant from the Minnesota Historical Society's Legacy Campaign, the students carried out an intergenerational project to produce a permanent piece of art at the Baker Community Center, home of the Jane Addams School. The students teamed up with youth from the Youth Farm and Market Project and hosted monthly community dinners showcasing traditional foods from cultural groups. The teens cooked the foods with elders from the Hmong, East African, and Latino communities. At these dinners, where roughly 150 community members enjoyed a meal together, the Jane Addams School teens conducted their interviews. The students asked how the elders had made St. Paul their home and what traditions they had kept alive from their home countries.
The teens had expected each culture to be very different from the others, but they were surprised to discover how much each group had in common especially with regard to values. The students learned that no matter where they were born, the elders valued family, tradition, community, hard work, honesty, and cooking and sharing food.
The community members' similarities became the focal point of the students' work. The students wanted the neighborhood to see that by getting to know one another, people would find out that they had more in common with each other than they thought, and they wanted this to be conveyed in the art piece.
The students commissioned Chaka Mkali and Andres Guzman to create a 40-foot mural on a wall that faces Baker's playground. The mural, shown here, can be seen from blocks away and had been a hot spot for graffiti in the past. The mural was completed in two months and is now a beautiful addition to the growing Baker Center.
The teens proudly represented the West Side and their project at this year's PeaceJam in Minneapolis where they presented their project to Costa Rican president and Nobel Peace Prize Laureate, Oscar Arias Sanchez.
The mural is a "Sharing Community Stories' partnership between the Jane Addams School for Democracy, the Youth Farm and Market Project, and the Minnesota Historical Society.
The Baker Community Center is a vibrant cultural learning center on St. Paul's West Side neighborhood. Augsburg students Mallory Carstens and Lexi Stadstad have worked at Baker and the Jane Addams School through the Bonner Leaders program.
Adapted from a story by Caritza Mariani

subset: commoncrawl


text:
The wife hit the store again. She brought home some country pork ribs, or so the package said. They were basically boneless pork short ribs.
So to the staples I went again. Salt & pepper the ribs. Mix 1/2 cup hoisin sauce, 1 tsp. of Asian chili sauce, 4 cloves of minced garlic, a TBSP or so of canola oil and a little chicken broth (1/4 cup or so) to thin it out a touch. I rubbed a few tsp of the sauce on each side of the pork, seared it over medium-high heat, added the remainder of the sauce plus a few dried cherries to the pot, covered & put in a 300 degree F oven for an hour. (Could have used 90 minutes for tenderness but did not have time.)
They came out with an interesting terriyaki-like flavor, but not so cloyingly sweet. I really liked this.
After the spinach, onion & goat cheese "buns" on Saturday, and the lime/ginger chicken last week I am feelin' pretty good in the kitchen again.


text:
Tennessee Toyota Dealers:
Are you ready to go places in a Toyota car, truck, minivan, SUV, or hybrid? If so, then Buyatoyota.com is the place to start your journey of discovery. At Buyatoyota.com you'll find Toyota Special Offers & Inventory throughout Tennessee. From the Mississippi River to the Great Smokey Mountains and every point in between Buyatoyota.com is your one-stop clearinghouse for all things Toyota in the Volunteer State. Use you computer, smartphone, or tablet to browse Buyatoyota.com and you'll be able to do it all: Find new and used vehicles. Locate dealers convenient to you. View inventory. Review your options. Request a quote. Or simply get directions to nearby dealerships. It's all in one place, all at your fingertips, at Buyatoyota.com.


text:
Oakland Hood Chick Spits A Freestyle Going In On Barbies! (Flowin Over Keri Hilson Beat)
She goes by the name of Young Vnast
Please click the "Report" button below if the video on this page is not working properly.
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text:
I could really do without Julia Roberts' ultra-boring DVF black maxi dress at Spain's premiere of Eat, Pray, Love, but there's one thing I do like (besides Javier Bardem): her jewelry. While it's minimal Me & Ro, I think her mix-and-match yellow gold and turquoise jewelry is an easy way to take black from blah to chic.
A lot people subconsciously think of turquoise as a summer stone, but I don't think it's true at all. The bold blue is perfect to perk you up during the fall months, and particularly when paired with yellow gold, it looks lush and rich. Try on any of our favorites with your favorite little black dress and see what I'm talking about:
18k Yellow Gold Turquoise 2.19 ctw Diamond Cocktail Ring
JEWEL OF OCEAN 18k Yellow & White Gold Turquoise Bead Necklace
JEWELMAK 14k Yellow Gold Turquoise Beaded Necklace
Images via JustJared


text:
Siblings found guilty in death of Seath Jackson
Jury finds Amber Wright, Kyle Hooper guilty
MARION COUNTY, Fla. – Amber Wright and Kyle Hooper have both been found guilty of first-degree murder in the death and dismemberment of Seath Jackson on Tuesday afternoon.
Hooper, 17, and his sister, Wright, 16, were tried together in the same courtroom, but with two separate juries. They are both accused of taking part in the murder of Wright's ex-boyfriend, 15-year-old Jackson, who was beaten and shot to death in 2011.
Both Wright and Hooper now face up to life in prison, but the U.S. Supreme Court is debating whether a life sentence is too harsh for juveniles.
Hooper's jury came to a verdict in 45 minutes. He testified on Tuesday, saying he didn't mean for Jackson to be killed. Hooper said he hit Jackson and cleaned up after the murder, but the two others involved actually killed him. Hooper did confirm with what prosecutors said about how he wanted his sister's ex-boyfriend dead.
Wright cried in court as the jury read the verdict after three hours of deliberation. Hooper was on the stand testifying when the verdict was reached. His testimony was stopped and Wright and her jury were brought in.
The jury for Wright started deliberating on Tuesday morning after they heard closing arguments from prosecutors. Prosecutors showed jurors text messages the 16-year-old allegedly sent to her ex-boyfriend, Jackson, that lured him to the house where he was ambushed and killed.
The jury also heard Wright's videotaped confession to the police in which she admitted her role in the plot. Wright's attorney says she didn't participate in the killing, but a group of friends did.
Arrest reports say Jackson's body was burned, and his remains were placed into paint cans and tossed into a limestone pit.
A Marion County judge sentenced one of the other five co-defendants in Seath's murder, 21-year-old Justin Soto, last month after he pleaded guilty to first-degree murder. Still facing first-degree murder charges in addition to Hooper and Wright is 21-year-old Michael Bargo. If convicted, Bargo faces the death penalty.
Watch Local 6 for more information.
Copyright 2012 by ClickOrlando.com. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.


text:
- Colección
- 1930-1996
This collection comprises manuscript music (both published and unpublished), photographs, newscuttings and concert programmes.
Cooke, Arnold Atkinson (1906-2005), Composer
23 resultados con objetos digitales Muestra los resultados con objetos digitales
This collection comprises manuscript music (both published and unpublished), photographs, newscuttings and concert programmes.
Cooke, Arnold Atkinson (1906-2005), Composer
Correspondence, concert programmes, work records, records of the Melos Ensemble and other miscellaneous papers
Waterhouse, William (1931-2007), bassoonist, teacher, curator
This collection contains the papers of Derrick Cantrell, organist and Choirmaster.
Cantrell, Derrick (?1926-present), organist, choirmaster
Worthington family: material relating to the Brodskys
Photographs, postcards and booklets from the Brodskys to Jane and Elizabeth Worthington. Press cuttings relating to the deaths of the Brodskys and a funeral address for Anna Brodsky. The Worthingtons were a large family of Unitarian professionals ...
Worthington, Jane Florence (1867-1951)
Philip Jones Brass Ensemble: tour papers
Paperwork of tours, correspondence and finance.
Philip Jones Brass Ensemble (1951-1986), touring ensemble
Thomas Pitfield items from neice Norma
Pitfield, Thomas Baron (1903-1999), Composer, artist
Correspondence, programmes, posters, recordings, diaries, photographs, press cuttings, accounts and other items covering the professional career of the soprano Elizabeth Harwood.Costumes (La Traviata and The Tales of Hoffmann) and portrait of Anto...
Harwood, Elizabeth Jean (1938-1990), Soprano
Elizabeth Harwood: additional papers
Additional material to the Elizabeth Harwood collection. Includes correspondence, programmes, photographs, diaries, publicity and recordings papers and some material in memoriam.
Harwood, Elizabeth Jean (1938-1990), Soprano
Lecture notes, examination papers and other papers relating to former student Sydney Rolls's time as an RMCM Violin student, 1919-1921
Rolls, Sydney (fl.1919-1921), violinist
The main body of the collection comprises virtually the complete works of Roy Heaton Smith in full score (RHS/01-RHS/67). The collection also includes note books, musical sketches, concert programmes, computer printouts, and other miscellaneous it...
Smith, Roy Heaton (1928-2014), composer


text:
Offroad? Yes. Off the mark? Slightly.
The PS2 isn't just a baby in messy diapers anymore. It's nearly a year old
now and getting to be a big boy. It's still scared of the dark and can't tie
it's own shoes but it's about time it got a chance to start acting its age and
show us what it can do, give us doting gamers the opportunity to see it taking
on a consistent stream of games that are more interesting, more involving and
offer more variety than what the PSOne has to offer. Even a dismal series like
Test Drive: Off Road should
be able to redeem itself with the PS2's technology and burgeoning adolescence.
The latest in the series, Test Drive Off Road Wide Open, makes
a valiant effort to distance itself from its dysfunctional family of origin.
Though a mixed bag of tricks, its attempts are greeted with a modicum of success.
The object is to maneuver your off-road vehicle through numerous checkpoints
spread throughout huge areas. For your driving pleasure you have your choice
of boxy, poorly-rendered trucks, jeeps, and SUVs. All of them have engines that
sound like old weed whackers and kitchen appliances in desperate need of 3-in1
In Career Mode you purchase your off-roader, pay to race and use your winnings
to buy upgrades or other vehicles. Upgrades (which, for some asinine reason,
must be unlocked) result in a three-stage de-dorkification of your ride. It
will no longer resemble a Tonka toy, school bus or the Mystery Machine quite
so closely. There will be noticeable differences in handling, speed, acceleration
and braking.
Players eventually get to select Modified, Pro or Unlimited upgrades, but you
won't find yourself tweaking your own vehicle to suit your individual style.
In fact, there are no customizing options other than a limited palette of colors
to choose from. This works out great for the very young and others who haven't
gotten the hang of making their own decisions. For the rest of us it merely
makes the game flat and largely uninvolving.
Vehicles are divided into two classes – those with speed and those with power.
Power vehicles like the Jeep CJ5 and the Chevy Blazer are better for climbing
steep terrain and handle easier for hitting checkpoints. Speedsters like the
Dodge Ram 2500 and the Hummer Wagon can mack on straightaways but can easily
sail right past a checkpoint.
It is in the area of physics and suspension where TDORWO distinguishes
itself from the fairly lackluster crop of PS2 games out there. The physics are
truly impressive. Vehicles have weight without being awkward and sluggish. They
can fish tail, spin out, flip over and slam into objects and other vehicles.
You really do get the illusion of speed as you zip along straight passes or
fly downhill. Driving these things is a sheer joy.
However, the game falls short in the damage modeling, as there is none to speak
of. No matter how many times you smack into boulders or how fast you were going
when you impacted, you won't notice more than a little mud spatter when the
race is done.
Races take place within three different ecosystems – Utah, Yosemite and Hawaii.
Environments are huge, wide open and extremely well designed. Though some of
the overlaying textures are dull, the enormity of the environments and the variety
of terrain will make you sit up and take notice.
in mind that TDORWO is a checkpoint racer – the kind in which you can
flawlessly fly ahead of the pack for your first several laps, then miss a checkpoint
by a millimeter and watch tearfully as your opponents flood past while you attempt
a couple of impromptu U-turns. This is a slight annoyance on the Circuit and
Blitz tracks. The Scramble tracks, though, have checkpoints which can be hit
in any order, so in addition to the slightly-missed checkpoint factor you will
have the added frustration of not knowing where you're going. These random checkpoints
render your navigation arrow practically useless as it will have you coaxing
your Jeep Wrangler up the side of Mount Everest to reach a checkpoint.
Onscreen advice suggests studying your relatively featureless map or following
your opponents in order to find the most expedient route. This is fine until
you lose or overtake them (it's a race, remember?) and then quickly ascertain
that you have no clue where you're headed.
Some vehicles drive with amazing aggression. They will knock you to the side
before reaching a checkpoint or go so far as to turn you in the opposite direction.
These drivers are downright malicious and appear to make a concerted effort
to assure that you have more than your fair share of trouble on the road. This
adds significantly to the experience, although it will make you wonder how your
Dodge Durango has the traction to climb a near vertical incline but can't withstand
a side-swipe by a little Jeep with road rage.
TDORWO offers players a lame replay feature where you will find yourself
observing a completed race from the same perspectives available when you were
driving – chase cam, first person and rear view. If you were paying attention
when you were racing, you saw that already. They missed an excellent opportunity
to win players over by letting us see for ourselves just how crazy the race
really was.
But in the end, TDORWO is a lot of fun for a couple of hours and makes
a more than worthy rental. Excellent physics and suspension, aggressive opponents,
and humongous and well-planned out environments give a bit of shine to a game
that is otherwise strictly last generation.


text: Last month police in Amherst, New York concluded their investigation into the bullying Jamey Rodemeyer suffered before he committed suicide at age 14 in September. They decided not to file charges, but now Williamsville North High School has suspended an unknown number of students. Superintendent Scott Martzloff says the students are facing "a minimum of suspensions," which means they were suspended for a week or less with the possibility of handing out longer suspensions after a hearing. The students are too young to expel, but apparently they've learned a variety of gay slurs in their brief time on the planet. One female student was already suspended in September after she put herself in the running for Most Horrible Teen on the Planet by telling friends of Jamey's sister that she was glad her brother killed himself.


text:
U.S. Bankruptcy Court, Northern District of New York offers a database of opinions listed by year and judge. For a more detailed search, enter the keyword or case number in the search box above.
Judge Stephen D. Gerling (Retired)
ICS Cybernetics, Inc. v. Grammco Computer Sales, Inc., et al. (In re ICS Cybernetics, Inc.), No. 90-60079 [ECF No. 75] Bankr. N.D.N.Y. 10/22/1991


text:
U.S. stock markets are opening lower, threatening to end the Dow's winning streak at 10 days.
The Dow Jones industrial average fell 38 points to 14,500 shortly after the opening bell Friday. The Standard & Poor's 500 index fell four points to 1,558.
The Nasdaq composite fell six points to 3,252.
A spike in gas prices drove up a measure of U.S. consumer costs in February by the most in more than three years. But outside of fuel costs, inflation was mostly modest.
The Dow rose for the tenth straight day Thursday, gaining 83.86 points to close at 14,539.14. The last time the Dow knocked out 10 straight days of gains was November 1996.
The S&P 500 is six points away from the record high it reached in October 2007.


text:
When I started it, my intentions were for it to be a bag with handles for carrying small WIPs. But the plan changed. I decided I wanted a hanging basket to go in the craft room.
The instructions are super basic and simple, so posting it shouldn't take me too long.
I know this post is short and sweet but I wanted to share a little bit of my WIPs.
Have a great weekend✌


text:
Rev. Marvis Davis
Bishop Carolyn Guidry
Bishop Mildred "Bonnie" Hines
Bishop James B. Walker
Bishop Charles E. Blake
Rev. Michael J. Fisher
Year-end Religion Review Highlights Notable Events
By Cora Jackson-Fossett
Sentinel Religion Editor
Several events occurred throughout the year that touched the religious community in Los Angeles. Below are some of the highlights.
* Rev. Marvis Davis, pastor of New Bethel Baptist Church, was installed as president of the Baptist Ministers Conference of Los Angeles in February.
* Bishop Carolyn Guidry, Bishop Mildred Hines, Rev. Dr. Kelvin Calloway and Rev. Dr. Richard Chapple were among Los Angeles clergy participating in the historic 'Great Gathering" Summit of the A.M.E., A.M.E. Zion, and C.M.E. denominations held in March.
* Rev. Dr. Jeremiah A. Wright, Jr., an internationally acclaimed theologian, conducted the "Theology in the Hood – Part 2" revival in May. The event was jointly sponsored by Bethel A.M.E. Church and Bryant Temple A.M.E. Church in Los Angeles.
* Bishop James B. Walker became the new presiding-prelate of the Ninth Episcopal District of the Christian Methodist Episcopal (C.M.E.) Church in June. His district includes California and seven western states.
* Bishop Walter Hawkins, an award-winning gospel singer, composer and pastor, died in July from pancreatic cancer and other illnesses.
* Bishop Eddie Long, senior pastor of New Birth M.B. Church in Atlanta, became embroiled in a lawsuit by four male members alleging sexual coercion in September. Earlier this month, both sides opted for mediation to avoid a trial.
* Albertina Walker, the Queen of Gospel, and Bishop Solomon Burke, a world famous gospel singer, both passed away in October.
* Bishop Charles Blake convened the 103rd Holy Convocation of the Church of God in Christ in St. Louis, MO, in November. It was the first time the since the COGIC's existence that the convocation has been held outside of Memphis, TN. The attendees pumped $35 million into St. Louis' economy.
* Pastor Michael J. Fisher and the Greater Zion Church Family's Voices of Destiny choir in Compton was the grand prize winner and named "The Best Church Choir in America" at Verizon's How Sweet the Soundô grand finale in November. Pastor Fisher said the choir plans to put the prize money towards building a youth center in 2011.
* Bishop Kenneth Ulmer and the Faithful Central Bible Church began in December the process of finalizing the purchase of the Forum sports arena, which the church bought in 2000.


text:
Brenner Children's pediatric emergency department has moved back to its original location. Learn more
In order to help protect patients, family members and health care workers from the spread of COVID-19, no visitors are allowed at any of Wake Forest Baptist Health's outpatient or inpatient facilities, except in certain situations.Learn moreMore COVID-19 Updates
Knee injuries often occur among active teens, especially athletes, and a torn medial collateral ligament (MCL) — a ligament that helps give the knee its stability — is a common knee injury.
Teens who play contact sports, like football and soccer, are most likely to have a torn MCL. The injury happens when the outside of the knee is struck, causing it to unnaturally bend inward (toward the other knee). This creates tension on the MCL, a rope-like band, and it stretches or breaks in half.
Someone with a partially or completely torn MCL might have swelling and pain within the first 24 hours of injury. Fortunately, this injury can heal on its own with anywhere from 1 to 6 weeks of resting the joint.
Most people with an MCL injury will still need to undergo rehabilitation ("rehab") therapy to help regain strength in the joint.
The MCL is one of the four main ligaments in the knee joint. It's located on the side of the knee that is closer to the other knee. One end of the ligament is attached to the femur, while the other end is attached to the tibia.
Together with the lateral collateral ligament (LCL), which is in the same location on the outside of the knee, the MCL helps prevent the overextension of the knee joint from side-to-side.
Someone with a partially or completely torn MCL may or may not have symptoms, depending on the severity of the injury.
Pain and swelling can be very intense initially, and some people (with more severe injuries) will have some instability when walking, feeling "wobbly" or unable to bear weight on the affected leg.
Many people, especially those who are familiar with the injury or have torn a ligament before, report hearing a "pop" sound — the sound of the ligament tearing.
Someone who has injured a knee — whether out on the field or at home — should stop all activity (to prevent further injury) and seek immediate medical care. In the meantime, keep the area iced and elevated as much as possible to reduce swelling. Do not bear weight on the knee.
At the doctor's office or emergency room, doctors will perform physical exams and imaging tests to determine if there is a knee injury and, if so, how severe it is.
To help diagnose an MCL injury, doctors do something called a Valgus test. The person lies down flat, and the doctor moves the affected leg out to the side while flexing the knee at about 30 degrees. The doctor places one hand on the back of the knee joint and the other on the top side of the ankle. The doctor then rotates the shin bone and pushes the foot outward, to see how far the MCL will extend. Too much flexibility can signal an injury.
To properly diagnose MCL injuries, doctors usually perform these tests in combination or in addition to other physical exams.
While X-rays might be taken to determine the extent of the injury, they only image bone and, therefore, can only confirm the presence of bone fractures in the knee. An MRI, which images tissue (like ligaments and muscles), can confirm a partial or complete MCL tear so some doctors will order one to confirm a diagnosis.
Doctors categorize MCL injuries according to the following criteria:
Treating MCL injuries requires long-term resting of the joint. Depending on the severity of the injury, a person will need to walk with the assistance of crutches, limit physical activity, and wear a knee brace. Putting too much pressure on the knee can cause reinjury.
Rehab therapy is needed to help heal the knee and to:
Most people do rehab at a center three times a week, with daily exercises they practice at home. For faster recovery, some people do accelerated rehab programs with more frequent therapy sessions.
In the early stages of recovery, keep the knee iced and elevated to help to reduce pain and swelling. Over-the-counter or prescription painkillers and anti-inflammatory medicine can help you deal with the pain and feel more comfortable.
While most sports are off limits — especially the activity that caused the injury in the first place — you might try some low-impact activities, like swimming, bike riding, or protected running. Talk to your doctor about what you can do. Some of these activities might even work as rehab therapy.
Being told that you can't do the things you love — like running or playing football, field hockey, or softball — can be frustrating. If you're recovering from an MCL injury, especially a severe one, you might feel angry, even depressed, especially if you can no longer play team sports with friends.
As you heal, there are ways to still feel like part of the team. Keeping score, being a coach's assistant, or bringing water to your teammates may help. Or use this as a chance to try something completely different: Start a new activity that doesn't put strain on the knee like playing the guitar, painting, or drawing.
In time, you can again do the things you love. But if you still feel frustrated or depressed about missing out on your sport, consider talking to a school psychologist or counselor.
Reviewed by: Alfred Atanda Jr, MD
Date reviewed: October 2012
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text: One of the original Western swing bands, the Light Crust Doughboys once featured the combined talents of Western swing's two most renowned figures, Bob Wills and Milton Brown. That lineup was unfortunately short-lived, due in large part to issues with the group's overly controlling manager, W. Lee "Pappy" O'Daniel (who would later become governor of Texas). However, even after all three of those figures were gone, the Light Crust Doughboys soldiered on, becoming one of the most popular pre-war Western swing bands in Texas; versions of the group continued to perform, off and on, right up to the turn of the millennium. The group that became the Light Crust Doughboys was formed in 1929 as the Wills Fiddle Band, when Bob Wills joined up with guitarist Herman Arnspiger in Fort Worth, TX. The duo began playing dances and radio shows, and hooked up with singer Milton Brown in 1930. Brown's brother Durwood soon joined the band as a second guitarist, and banjoist Clifford "Sleepy" Johnson arrived not long after. The group landed a regular radio gig in Fort Worth sponsored by the Aladdin Lamp Company, and accordingly changed their name to the Aladdin Laddies. That didn't last long, however; in 1931, the band landed their own morning show on a rival station, sponsored by Burris Mill, the makers of Light Crust Flour. Pappy O'Daniel managed the company at the time, and he convinced them to adopt Light Crust Doughboys as their new name. Still, O'Daniel disliked the group's music, dismissing it as "hillbilly"; he attempted to cancel the show after just two weeks, but popular demand kept the group on the air (as well as a deal with O'Daniel whereby the band members agreed to work in the flour mill). With their regular radio show and wide-ranging musical repertoire (country, blues, jazz, pop, gospel, and more), the Light Crust Doughboys became one of the most popular and widely exposed bands in Texas. Musicians like singer/yodeler Leon Huff, steel guitarist Leon McAuliffe, and banjoist Johnnie Lee Wills began playing with the group. Realizing he had a good thing on his hands, O'Daniel became the Doughboys' manager and sometime songwriter as well as the show's announcer; he first moved the Doughboys to a new station, and then landed their show on a syndicated radio network that spread their sound across the Southwest. But his refusal to allow the band to play gigs outside the radio show was frustrating to its members, who felt they weren't seeing enough money. Wills, Johnson, and the Brown brothers recorded a single for Victor in 1932 under the name the Fort Worth Doughboys, which was a precursor to Milton Brown leaving the group several months later. Wills replaced him with Tommy Duncan, but clashed frequently with O'Daniel, and wound up leaving himself in the summer of 1933, taking Duncan with him. Undeterred, O'Daniel reorganized the Doughboys and brought them to Chicago later in the year for a recording session with Vocalion. However, his days with the band were numbered as well; disputes with the Burris Mill Company led to his being fired in 1935. O'Daniel put together a new band called the Hillbilly Boys, and thanks to his radio exposure, he made a successful run for governor of Texas in 1938. Meanwhile, the Light Crust Doughboys' new lineup had solidified by 1937: fiddle players Kenneth Pitts and Clifford Gross (plus Cecil Brower on occasion), banjoist Marvin "Smokey" Montgomery (who would remain with the group right up to his death in 2001), lead guitarist Muryel Campbell, rhythm guitarist Dick Reinhart, pianist John "Knocky" Parker, and bassist Ramon DeArman. This lineup's recordings were among the biggest selling in their hometown, and were quite popular across the region thanks in part to their continued radio exposure, which now reached over 170 stations. Their success continued right up to World War II, at which point most of the members joined either the Army or the defense industry. The Doughboys' radio show was thus canceled in 1942; Burris Mill attempted to mount a new version of the program in 1946, featuring Jack Perry as the leader of the band (a post Smokey Montgomery took over in 1948). But despite a series of new recordings for King, interest had dissipated, and the radio show was canceled for good in 1950. While Montgomery kept the band going in some form, off and on, during the remainder of his life, the first large-scale revival of the Light Crust Doughboys took place during the '60s, featuring Montgomery (now on guitar as well as banjo), guitarist Billy Hudson, fiddler Johnny Strawn, bassist Artie Glenn, and steel guitarist Paul Blount. In 1995, the Light Crust Doughboys were named official musical ambassadors for Texas. During the '90s, when the band began recording again, the lineup featured Montgomery, guitarist Jerry Elliott, bassist Art Greenhaw, fiddlers John Walden and Jim Baker, and pianist Bill Simmons. Montgomery passed away on June 6, 2001, after a bout with leukemia. ~ Steve Huey