The Concise Oxford Dictionary of World Religions (300 page)

rapidly became popular in China with the Hua-Yen school, in Korea, and especially in Japan with the development of the Kegon school. Doctrinally it embraces Yog
c
ra/
Vijñ
v
da
idealism,
M
dhyamaka
, and
Tantric
elements, which it weaves together into a rich metaphysical tapestry. Underlying the apparent diversity in the world is a complex mesh of interdependence and interpenetration of phenomena illuminated and energized by the compassion of the cosmic Buddha (
Vairocana
). No part of the whole exists in isolation and there is complementarity and mutual identification between all entities in a grand harmonious unity. Elements which appear to be separate are in fact subtly linked like jewels which reflect their brilliance upon one another.

 
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(Skt., ‘descent’). The earthly manifestations (or ‘incarnations’) of a Hindu deity. More specifically, it is an earthly manifestation of Vi
u due to his free choice (i.e. not due to the laws of
karma
or a curse) and taking the form of a full human life (including conception, birth, and natural death), for the sake of a specific cosmic purpose. This allowed for the inclusion of other popular heroes and figures of worship under the general umbrella of Vi
u religion. Already at a relatively early stage, the
Vedic
figure of Trivikrama was included, now under the name of
V
mana
, ‘the Dwarf’. By widening the definition of the term, cult-figures like the
Var
ha
(Boar),
K
rma
(Tortoise),
Matsya
(Fish), and N
si
ha/
Narasi
ha
(Man-Lion), could be included. Somewhat later also
R
ma
,
Balar
ma
or Baladeva (K