Editing Yama in world religions (section)

=== Japan ===
Yama can be found in one of the oldest Japanese religious works called [[Nihon Ryōiki|Nipponkoku Genpō Zen'aku Ryōiki]], a literary work compiled by the Monk [[Keisai Eisen|Keikai]] in 822. Yama was introduced to Japan through Buddhism, where he was featured as a Buddhist divinity. He holds the same position title as other works depict him – a judge who imposes decisions on the dead who have mistreated others.<ref>{{Cite book|title=Hindu Gods and Goddesses in Japan|last=Chaudhuri|first=Saroj Kumar|publisher=Vedams|year=2003|isbn=8179360091}}</ref>

In Japanese mythology, Enma-O(閻魔王) or Enma Dai-O (閻魔大王:{{Audio|JP GT Enma Dai-Ō.ogg|listen}}, ''Great King Enma'') judges souls in Meido, the kingdom of the waiting dead. Those deemed too horrible are sent to Jigoku, a land more comparable to the Christian hell. It is a land of eternal toil and punishment. Those of middle note remain in meido for a period awaiting reincarnation. Others, of high note, become honored ancestors, watching over their descendants.

In the Buddhism of the Far East, Yama is one of the [[Twelve Devas]], as guardian deities, who are found in or around Buddhist shrines (''Jūni-ten'', {{lang|ja|十二天}}).<ref>[http://www.emuseum.jp/detail/100031/000/000?mode=detail&d_lang=en Twelve Heavenly Deities (Devas)] {{Webarchive|url=https://web.archive.org/web/20160304201634/http://www.emuseum.jp/detail/100031/000/000?mode=detail&d_lang=en|date=4 March 2016}} Nara National Museum, Japan</ref> In Japan, he has been called "Enma-Ten".<ref name="biswas184">S Biswas (2000), Art of Japan, Northern, {{ISBN|978-8172112691}}, p. 184</ref> He joins these other eleven Devas of Buddhism, found in Japan and other parts of southeast Asia: Indra (Taishaku-ten), Agni (Ka-ten), Yama (Emma-ten), Nirrti (Rasetsu-ten), Vayu (Fu-ten), Ishana (Ishana-ten), Kubera (Tamon-ten), Varuna (Sui-ten) Brahma (Bon-ten), Prithvi (Chi-ten), Surya (Nit-ten), Chandra (Gat-ten).<ref name="biswas184" /><ref>Willem Frederik Stutterheim et al (1995), Rāma-legends and Rāma-reliefs in Indonesia, {{ISBN|978-8170172512}}, pp.  xiv–xvi</ref><ref>[[Adrian Snodgrass]] (2007), The Symbolism of the Stupa, Motilal Banarsidass, {{ISBN|978-8120807815}}, pp.  120–124, 298–300</ref>