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object:Buddha
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subject class:Buddhism
subject:Buddhism


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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Becoming_the_Compassion_Buddha__Tantric_Mahamudra_for_Everyday_Life
Buddhahood_in_This_Life__The_Great_Commentary_by_Vimalamitra
Buddhahood_Without_Meditation__A_Visionary_Account_Known_as_Refining_One's_Perception
Essential_Integral
Evolution_II
Great_Disciples_of_the_Buddha__Their_Lives,_Their_Works,_Their_Legacy
Infinite_Library
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Living_Buddha
Manual_of_Zen_Buddhism
Meditation__The_First_and_Last_Freedom
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Questions_And_Answers_1929-1931
Questions_And_Answers_1955
Questions_And_Answers_1957-1958
The_Blue_Cliff_Records
The_Book_of_Secrets__Keys_to_Love_and_Meditation
The_Connected_Discourses_of_the_Buddha__A_Translation_of_the_Samyutta_Nikaya
The_Diamond_Sutra
The_Gateless_Gate
The_Heart_of_the_Buddha's_Teaching__Transforming_Suffering_into_Peace
The_Heart_of_the_Path__Seeing_the_Guru_as_Buddha
The_Heros_Journey
The_Lotus_Sutra
The_Middle_Length_Discourses_of_the_Buddha__A_Translation_of_the_Majjhima_Nikaya
The_Numerical_Discourses_of_the_Buddha__A_Complete_Translation_of_the_Anguttara_Nikaya
The_Perennial_Philosophy
The_Suttanipata__An_Ancient_Collection_of_the_Buddha's_Discourses_Together_with_its_Commentaries
Thought_Power
Toward_the_Future
Universal_Love__The_Yoga_Method_of_Buddha_Maitreya
What_the_Buddha_Taught

IN CHAPTERS TITLE
08.36_-_Buddha_and_Shankara
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1.hcyc_-_20_-_Our_teacher,_Shakyamuni,_met_Dipankara_Buddha_(from_The_Shodoka)
1.hcyc_-_46_-_People_hear_the_Buddhas_doctrine_of_immediacy_(from_The_Shodoka)
1.hcyc_-_50_-_The_Buddhas_doctrine_of_directness_(from_The_Shodoka)
1.ki_-_Buddha_Law
1.ki_-_Buddhas_body
1.mb_-_on_buddhas_deathbed
1.ms_-_Buddhas_Satori
1.rmr_-_Buddha_in_Glory
1.ss_-_Trying_to_become_a_Buddha_is_easy
CASE_6_-_THE_BUDDHAS_FLOWER

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.03_-_Upanishadic_Symbolism
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.03_-_Sri_Aurobindo_and_his_School
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
0.11_-_Letters_to_a_Sadhak
02.06_-_The_Integral_Yoga_and_Other_Yogas
03.01_-_Humanism_and_Humanism
03.06_-_Divine_Humanism
03.06_-_The_Pact_and_its_Sanction
03.08_-_The_Democracy_of_Tomorrow
03.09_-_Buddhism_and_Hinduism
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.13_-_Human_Destiny
03.14_-_Mater_Dolorosa
03.15_-_Towards_the_Future
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.03_-_Consciousness_as_Energy
04.05_-_The_Immortal_Nation
05.02_-_Gods_Labour
05.08_-_True_Charity
05.11_-_The_Place_of_Reason
05.29_-_Vengeance_is_Mine
06.08_-_The_Individual_and_the_Collective
06.23_-_Here_or_Elsewhere
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.19_-_Bad_Thought-Formation
08.18_-_The_Origin_of_Desire
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
10.02_-_Beyond_Vedanta
10.07_-_The_World_is_One
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_Gospel
1.00_-_Gospel_Preface
1.00_-_INTRODUCTION
1.00_-_Preliminary_Remarks
10.10_-_A_Poem
1.01f_-_Introduction
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Who_is_Tara
10.20_-_Short_Notes_-_3-_Emptying_and_Replenishment
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Pranayama,_Mantrayoga
1.02_-_Skillful_Means
1.02_-_Taras_Tantra
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Teacher
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.037_-_Preventing_the_Fall_in_Yoga
1.03_-_A_Parable
1.03_-_Bloodstream_Sermon
1.03_-_Invocation_of_Tara
1.03_-_Man_-_Slave_or_Free?
1.03_-_Master_Ma_is_Unwell
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_THE_GRAND_OPTION
1.03_-_The_Sephiros
1.03_-_To_Layman_Ishii
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_KAI_VALYA_PADA
1.04_-_Reality_Omnipresent
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Praise
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.05_-_Buddhism_and_Women
1.05_-_Consciousness
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Some_Results_of_Initiation
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.06_-_Dhyana
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_The_Literal_Qabalah
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Incarnate_Human_Gods
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.08a_-_The_Ladder
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.09_-_SELF-KNOWLEDGE
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.1.01_-_Certitudes
11.02_-_The_Golden_Life-line
1.1.03_-_Brahman
1.1.04_-_Philosophy
1.10_-_GRACE_AND_FREE_WILL
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
11.12_-_Two_Equations
11.14_-_Our_Finest_Hour
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_GOOD_AND_EVIL
1.11_-_The_Kalki_Avatar
1.12_-_Independence
1.12_-_The_Divine_Work
1.13_-_And_Then?
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_IMMORTALITY_AND_SURVIVAL
1.15_-_Index
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.16_-_PRAYER
1.16_-_The_Process_of_Avatarhood
1.17_-_God
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Transformation
1.19_-_Equality
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Equality_and_Knowledge
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_Tabooed_Things
1.22_-_THE_END_OF_THE_SPECIES
1.23_-_THE_MIRACULOUS
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_SPIRITUAL_EXERCISES
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.300_-_1.400_Talks
1.3.1.02_-_The_Object_of_Our_Yoga
1.37_-_Death_-_Fear_-_Magical_Memory
1.4.03_-_The_Guru
1.42_-_This_Self_Introversion
1.63_-_Fear,_a_Bad_Astral_Vision
17.09_-_Victory_to_the_World_Master
1.78_-_Sore_Spots
19.05_-_The_Fool
1914_03_13p
19.14_-_The_Awakened
19.20_-_The_Path
19.21_-_Miscellany
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1953-04-08
1953-05-27
1953-07-08
1953-10-21
1953-11-11
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1960-10-22
1960_11_12?_-_49
1961-01-10
1961-07-18
1961-08-02
1961-08-05
1961-10-30
1962-10-30
1962-11-27
1963-03-27
1963-05-03
1963-07-03
1963-09-28
1964-07-22
1964-09-16
1964_09_16
1964-10-17
1965-02-24
1965-03-20
1965-05-19
1965-08-25
1966-10-22
1966-10-26
1966-11-09
1967-08-12
1967-09-20
1969-05-24
1969-05-31
1972-09-06
1973-01-20
1.bd_-_A_deluded_Mind
1.dz_-_A_Zen_monk_asked_for_a_verse_-
1f.lovecraft_-_Poetry_and_the_Gods
1.hcyc_-_16_-_When_I_consider_the_virtue_of_abusive_words_(from_The_Shodoka)
1.hcyc_-_1_-_There_is_the_leisurely_one_(from_The_Shodoka)
1.hcyc_-_20_-_Our_teacher,_Shakyamuni,_met_Dipankara_Buddha_(from_The_Shodoka)
1.hcyc_-_26_-_The_moon_shines_on_the_river_(from_The_Shodoka)
1.hcyc_-_2_-_When_the_Dharma_body_awakens_completely_(from_The_Shodoka)
1.hcyc_-_36_-_One_moon_is_reflected_in_many_waters_(from_The_Shodoka)
1.hcyc_-_42_-_I_raise_the_Dharma-banner_and_set_forth_our_teaching_(from_The_Shodoka)
1.hcyc_-_46_-_People_hear_the_Buddhas_doctrine_of_immediacy_(from_The_Shodoka)
1.hcyc_-_50_-_The_Buddhas_doctrine_of_directness_(from_The_Shodoka)
1.hcyc_-_51_-_Being_is_not_being-_non-being_is_not_non-being_(from_The_Shodoka)
1.hcyc_-_53_-_If_the_seed-nature_is_wrong,_misunderstandings_arise_(from_The_Shodoka)
1.hcyc_-_57_-_Pradhanashura_broke_the_gravest_precepts_(from_The_Shodoka)
1.hcyc_-_62_-_When_we_see_truly,_there_is_nothing_at_all_(from_The_Shodoka)
1.hcyc_-_6_-_Who_has_no-thought?_Who_is_not-born?_(from_The_Shodoka)
1.hcyc_-_8_-_Transience,_emptiness_and_enlightenment_(from_The_Shodoka)
1.hcyc_-_It_is_clearly_seen_(from_The_Song_of_Enlightenment)
1.hcyc_-_Who_is_without_thought?_(from_The_Song_of_Enlightenment)
1.he_-_Hakuins_Song_of_Zazen
1.he_-_The_Form_of_the_Formless_(from_Hakuins_Song_of_Zazen)
1.he_-_You_no_sooner_attain_the_great_void
1.is_-_Although_I_Try
1.is_-_I_Hate_Incense
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.jm_-_The_Song_of_View,_Practice,_and_Action
1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.ki_-_Buddha_Law
1.ki_-_Buddhas_body
1.ki_-_now_begins
1.ki_-_rice_seedlings
1.ki_-_Where_there_are_humans
1.kt_-_A_Song_on_the_View_of_Voidness
1.mb_-_on_buddhas_deathbed
1.ms_-_Buddhas_Satori
1.ms_-_Incomparable_Verse_Valley
1.nrpa_-_The_Summary_of_Mahamudra
1.nrpa_-_The_Viewm_Concisely_Put
1.rmr_-_Buddha_in_Glory
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.ss_-_Paper_windows_bamboo_walls_hedge_of_hibiscus
1.ss_-_Trying_to_become_a_Buddha_is_easy
1.tr_-_In_The_Morning
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Statues
1.whitman_-_Passage_To_India
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XLI
1.yb_-_This_cold_winter_night
1.ym_-_Climbing_the_Mountain
1.ym_-_Motto
1.ym_-_Pu-to_Temple
1.yt_-_This_self-sufficient_black_lady_has_shaken_things_up
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.00_-_BIBLIOGRAPHY
2.01_-_On_Books
2.02_-_On_Letters
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.04_-_On_Art
2.05_-_Apotheosis
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Wand
2.07_-_On_Congress_and_Politics
2.07_-_The_Knowledge_and_the_Ignorance
2.08_-_ALICE_IN_WONDERLAND
2.08_-_On_Non-Violence
2.09_-_The_Pantacle
2.0_-_THE_ANTICHRIST
21.01_-_The_Mother_The_Nature_of_Her_Work
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.12_-_The_Origin_of_the_Ignorance
2.13_-_On_Psychology
2.14_-_The_Unpacking_of_God
2.17_-_December_1938
2.18_-_January_1939
2.19_-_THE_MASTER_AND_HIS_INJURED_ARM
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.21_-_1940
2.25_-_List_of_Topics_in_Each_Talk
2.28_-_The_Divine_Life
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_The_Supermind_or_Supramental
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
27.02_-_The_Human_Touch_Divine
29.03_-_In_Her_Company
30.02_-_Greek_Drama
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.09_-_Lines_of_Tantra_(Charyapada)
3.01_-_Forms_of_Rebirth
3.01_-_The_Principles_of_Ritual
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Motives_of_Devotion
3.02_-_The_Psychology_of_Rebirth
3.03_-_The_Four_Foundational_Practices
3.04_-_On_Thought_-_III
3.04_-_The_Flowers
3.05_-_The_Divine_Personality
3.06_-_Charity
3.06_-_The_Sage
3.08_-_The_Myster_of_Love
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.04_-_Transformation_in_the_Integral_Yoga
3.10_-_Punishment
31.10_-_East_and_West
3.14_-_Of_the_Consecrations
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
3.2.06_-_The_Adwaita_of_Shankaracharya
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
33.01_-_The_Initiation_of_Swadeshi
33.10_-_Pondicherry_I
3.4.2_-_Guru_Yoga
3.6.01_-_Heraclitus
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.2.04_-_The_Higher_Lines_of_Karma
38.02_-_Hymns_and_Prayers
38.07_-_A_Poem
3_-_Commentaries_and_Annotated_Translations
4.01_-_Introduction
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.1.2_-_The_Difficulties_of_Human_Nature
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.3.3_-_Dealing_with_Hostile_Attacks
5.4.01_-_Notes_on_Root-Sounds
6.0_-_Conscious,_Unconscious,_and_Individuation
7.01_-_Self-Control
7.02_-_Courage
7.07_-_Prudence
7.12_-_The_Giver
7.16_-_Sympathy
APPENDIX_I_-_Curriculum_of_A._A.
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Book_of_Imaginary_Beings_(text)
CASE_1_-_JOSHUS_DOG
CASE_2_-_HYAKUJOS_FOX
CASE_5_-_KYOGENS_MAN_HANGING_IN_THE_TREE
CASE_6_-_THE_BUDDHAS_FLOWER
Conversations_with_Sri_Aurobindo
DS1
DS2
DS3
DS4
Guru_Granth_Sahib_first_part
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Maps_of_Meaning_text
MoM_References
r1912_01_13
r1912_01_16
r1912_02_07
r1912_02_08
r1912_07_15
r1912_07_19
r1912_07_21
r1914_04_19
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Talks_001-025
Talks_026-050
Talks_100-125
Talks_176-200
Talks_225-239
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Coming_Race_Contents
the_Eternal_Wisdom
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Poems_of_Cold_Mountain
Thus_Spoke_Zarathustra_text

PRIMARY CLASS

author
SIMILAR TITLES
glimpse of enlightenment, or buddha nature. Instead, the first thing you see is what is wrong with samsara. ~ Chogyam Trungpa
Becoming the Compassion Buddha Tantric Mahamudra for Everyday Life
Buddha
Buddhahood in This Life The Great Commentary by Vimalamitra
Buddhahood Without Meditation A Visionary Account Known as Refining One's Perception
Great Disciples of the Buddha Their Lives, Their Works, Their Legacy
Living Buddha
The Connected Discourses of the Buddha A Translation of the Samyutta Nikaya
The Heart of the Buddha's Teaching Transforming Suffering into Peace
The Heart of the Path Seeing the Guru as Buddha
The Middle Length Discourses of the Buddha A Translation of the Majjhima Nikaya
The Numerical Discourses of the Buddha A Complete Translation of the Anguttara Nikaya
The Suttanipata An Ancient Collection of the Buddha's Discourses Together with its Commentaries
Universal Love The Yoga Method of Buddha Maitreya
What the Buddha Taught

DEFINITIONS

Buddha ::: [a great sage, sometimes considered to be one of the avataras of Visnu]; the awakened spirit.

Buddha: An enlightened and wise individual who has attained perfect wisdom. Specifically applied to Gautama Siddhartha, founder of Buddhism in the sixth century B.C.

Buddhabhadra. (C. Fotuobatuoluo; J. Butsudabatsudara; K. Pult’abaltara 佛陀跋陀羅) (359–429). Important early translator of Indian Buddhist texts into Chinese, also known by the Chinese translation of his name, Juexian, or “Enlightened Sage” (the Chinese above is the more common transcription of his Sanskrit name). According to the “Biographies of Eminent Monks” (GAOSENG ZHUAN), Buddhabhadra was born in north India and joined the SAṂGHA after losing both his parents at an early age. Buddhabhadra studied various scriptures and was adept in both meditation and observing the precepts; he was also renowned for his thaumaturgic talents. At the behest of a Chinese monk named ZHIYAN, Buddhabhadra traveled to China along the southern maritime route. Upon learning of the eminent Kuchean monk KUMĀRAJĪVA’s arrival in Chang’an, Buddhabhadra went to the capital in 406 to meet him. Due to a difference of opinion with Kumārajīva, however, Buddhabhadra left for LUSHAN, where he was welcomed by LUSHAN HUIYUAN and installed as the meditation instructor in Huiyuan’s community; Buddhabhadra came to be known as one of the eighteen worthies of Lushan. He devoted the rest of his career to translating such scriptures as the DAMODUOLUO CHAN JING, Guanfo sanmei hai jing, and AVATAṂSAKASŪTRA, to name just a few. Buddhabhadra also translated the MAHĀSĀṂGHIKA VINAYA with the assistance of FAXIAN and contributed significantly to the growth of Buddhist monasticism in China.

Buddhabhadra

Buddhabhūmiśāstra. (C. Fodijing lun; J. Butsujikyōron; K. Pulchigyŏng non 佛地經論). In Sanskrit, “Exposition of the Stage of Buddhahood”; an influential commentary on the BUDDHABHŪMISŪTRA, attributed to Bandhuprabha (Qinguang; d.u.), a disciple of DHARMAPĀLA (530–561), and collaborators. The commentary is extant only in a seven-roll Chinese translation made by XUANZANG and his translation team in 649–650.

Buddhabhūmiśāstra

Buddhabhūmisūtra

Buddhabhūmisūtra. (T. Sangs rgyas kyi sa’i mdo; C. Fodi jing; J. Butsujikyō; K. Pulchi kyŏng 佛地經). In Sanskrit, “Scripture on the Stage of Buddhahood,” an important MAHĀYĀNA scripture on the experience of enlightenment. The sūtra begins with a description of the PURE LAND in which the scripture is taught and its audience of BODHISATTVAs, mahāŚrāvakas, and MAHĀSATTVAs. The text goes on to describe the five factors that exemplify the stage of buddhahood (buddhabhūmi). The first of these is (1) the wisdom of the DHARMADHĀTU, which is likened to space (ĀKĀŚA) itself, in that it is all-pervasive and uncontained. The next two factors are (2) mirror-like wisdom, or great perfect mirror wisdom (ĀDARŚAJÑĀNA), in which the perfect interfusion between all things is seen as if reflected in a great mirror, and (3) the wisdom of equality, or impartial wisdom (SAMATĀJÑĀNA), which transcends all dichotomies to see everything impartially without coloring by the ego. The scripture then describes (4) the wisdom of specific knowledge (PRATYAVEKṢAṆĀJÑĀNA) and (5) the wisdom of having accomplished what was to be done (KṚTYĀNUṢṬHĀNAJÑĀNA), both of which are attained as a result of the subsequently attained wisdom (TATPṚṢṬHALABDHAJÑĀNA); these two types of knowledge clarify that the dharmadhātu is a realm characterized by both emptiness (ŚŪNYATĀ) and compassion (KARUṆĀ). Finally, similes are offered to elucidate the nature of these wisdoms. The Chinese translation, in one roll, was made by XUANZANG and his translation team in 645 CE. In tantric Buddhism, these five wisdoms or knowledges (JÑĀNA) are linked with the five “buddha families” (see PAÑCATATHĀGATA).

Buddha [Budh Avatar]

Buddhacarita

Buddhacarita. (T. Sangs rgyas kyi spyod pa; C. Fosuoxing zan; J. Butsushogyōsan; K. Pulsohaeng ch’an 佛所行讚). In Sanskrit, “Acts [viz., Life] of the Buddha”; the title of two verse compositions written in the first and second centuries CE that were intended to serve as a complete biography of the historical Buddha. The first was by the monk Saṅgharakṣa (c. first century CE), whose work survives today only in its Chinese translation. The second version, which became hugely popular across Asia, was composed by the well-known Indian philosopher–poet AŚVAGHOṢA (c. second century), who was supposedly an opponent of Buddhism until he converted after losing a debate with the VAIBHĀṢIKA teacher PĀRŚVA. Because of the early date of Aśvaghoṣa’s epic poem, it is of great importance for both the history of Indian Buddhism, as well as the study of classical Indian linguistics and thought. Aśvaghoṣa’s version of the Buddha’s life begins with a description of his parents—King ŚUDDHODANA and Queen MĀYĀ—and ends with the events that immediately follow his death, or PARINIRVĀṆA. His text is written in the style of high court poetry, or kāvya. In keeping with this style, the Buddhacarita is characterized by lengthy digressions and elaborate descriptions. For example, one entire canto is devoted to a detailed description of the sight of the women sleeping in the palace that precedes GAUTAMA’s renunciation (pravrajya; see PRAVRAJITA). Canto XII provides an invaluable outline of the ancient Indian Sāṃkhya philosophical system. The Buddhacarita has served an important role within the Buddhist tradition itself, as the canonical works do not offer a systematic, chronological account of the Buddha’s life from his birth through his death. Only the first half of the Buddhacarita is extant in its original Sanskrit; the remainder survives in Tibetan and Chinese translations.

Buddhachchhaya (Sanskrit) Buddhacchāyā [from buddha awakened one + chāyā shadow] The shadow of the Buddha; during certain commemorative Buddhist celebrations, an image said to have appeared in the temples and in a certain cave visited by Hiuen-Tsang (c. 602 – 664), the famous Chinese traveler (IU 1:600-01).

Buddhadāsa. (1906–1993). Prominent Thai monk, Buddhist reformer, teacher of meditation, and ecumenical figure. Born the son of a merchant in the village of Pum Riang in southern Thailand, he was educated at Buddhist temple schools. It was customary for males in Thailand to be ordained as Buddhist monks for three months at the age of twenty and then return to lay life. Buddhadāsa decided, however, to remain a monk and quickly gained a reputation as a brilliant thinker, meditator, and teacher. He dwelled for several years in the Thai capital of Bangkok to further his studies but grew disillusioned with the prevailing practices of the SAṂGHA in the city, which he perceived to be lax and corrupt. In 1932, he returned home to an abandoned monastery near his native village to live a simple life, practice meditation, and teach the dharma. He named his monastery Wat Suan Mokkhabalārāma (Garden of the Power of Liberation), which is usually abbreviated to Suan Mokkh, the Garden of Liberation. The monastery became one of the first VIPASSANĀ (S. VIPAŚYANĀ) (insight meditation) centers in southern Thailand. Buddhadāsa spent most of his life at this forest monastery overlooking the sea. Although his formal scholastic training was limited, Buddhadāsa studied Pāli scriptures extensively, in particular the SUTTAPIṬAKA, to uncover their true meaning, which he felt had become obscured by centuries of commentarial overlays, ritual practices, and monastic politics. A gifted orator, his numerous sermons and talks were transcribed and fill an entire room of the National Library in Bangkok. In his writings, many of which are his transcribed sermons, he eschewed the formal style of traditional scholastic commentary in favor of a more informal, and in many ways controversial, approach in which he questioned many of the more popular practices of Thai Buddhism. For example, he spoke out strongly against the practice of merit-making in which lay people offer gifts to monks in the belief that they will receive material reward in their next life. Buddhadāsa argued that this traditionally dominant form of lay practice only keeps the participants in the cycle of rebirth because it is based on attachment, whereas the true form of giving is the giving up of the self. Instead, Buddhadāsa believed that, because of conditioned origination (PRATĪTYASAMUTPĀDA), people are naturally connected through a shared environment and are in fact capable of living harmoniously together. The hindrance to such a harmony comes from attachments to “I” and “mine,” which must therefore be severed. Modern and ecumenical in perspective, Buddhadāsa sought to strip traditional Buddhism of what he regarded as obscurantism and superstition, and present the Buddha’s teachings in a rational scientific idiom that acknowledged kindred teachings in other religions. Buddhadāsa’s interpretations of the dharma have had a great impact on contemporary Buddhist thought in Thailand and are especially influential among the urban intelligentsia, social reformers, and environmentalists. His teachings are often cited as foundational by advocates of engaged Buddhism. The monastery he founded has become a venue for the training of foreign monks and nuns and for interfaith dialogue between Buddhists of different traditions, as well as between Buddhists and adherents of other religions.

Buddhadāsa

Buddhadatta. (fl. c. fifth century CE). A prominent Pāli scholar-monk from South India who is presumed by the tradition to have been a personal acquaintance of the preeminent Pāli commentator BUDDHAGHOSA. Buddhadatta lived and wrote his several works at Bhūtamangalagāma monastery in the Cōḷa country (Tamil Nadu) of South India, although it is also said he trained at the MAHĀVIHĀRA in ANURĀDHAPURA in Sri Lanka. Buddhadatta is best known as the author of the ABHIDHAMMĀVATĀRA, the oldest of the noncanonical Pāli works on ABHIDHAMMA (S. ABHIDHARMA). The text is a primer of Pāli abhidhamma, divided into twenty-four chapters called niddesa (S. nirdeśa; “exposition”), which displays many affinities with Buddhaghosa’s VISUDDHIMAGGA. Other works attributed to Buddhadatta include the Vinayavinicchaya, the Uttaravinicchaya, and the Rūpārūpavibhāga. Some authorities also attribute to him the Madhuratthavilāsinī and the Jinālaṅkāra.

Buddhadatta

Buddha Gautama. See GAUTAMA

Buddhagayā. See BODHGAYĀ

Buddhaghosa. (S. Buddhaghoṣa) (fl. c. 370–450 CE). The preeminent Pāli commentator, who translated into Pāli the Sinhalese commentaries to the Pāli canon and wrote the VISUDDHIMAGGA (“Path of Purification”), the definitive outline of THERAVĀDA doctrine.There are several conflicting accounts of Buddhaghosa’s origins, none of which can be dated earlier than the thirteenth century. The Mon of Lower Burma claim him as a native son, although the best-known story, which is found in the CŪḶAVAṂSA (chapter 37), describes Buddhaghosa as an Indian brāhmaṇa who grew up in the environs of the MAHĀBODHI temple in northern India. According to this account, his father served as a purohita (brāhmaṇa priest) for King Saṅgāma, while he himself became proficient in the Vedas and related Brahmanical sciences at an early age. One day, he was defeated in a debate by a Buddhist monk named Revata, whereupon he entered the Buddhist SAṂGHA to learn more about the Buddha’s teachings. He received his monk’s name Buddhaghosa, which means “Voice of the Buddha,” because of his sonorous voice and impressive rhetorical skills. Buddhaghosa took Revata as his teacher and began writing commentaries even while a student. Works written at this time included the Ñāṇodaya and AṬṬHASĀLINĪ. To deepen his understanding (or according to some versions of his story, as punishment for his intellectual pride), Buddhaghosa was sent to Sri Lanka to study the Sinhalese commentaries on the Pāli Buddhist canon (P. tipiṭaka; S. TRIPIṬAKA). These commentaries were said to have been brought to Sri Lanka in the third century BCE, where they were translated from Pāli into Sinhalese and subsequently preserved at the MAHĀVIHĀRA monastery in the Sri Lankan capital of ANURĀDHAPURA. At the Mahāvihāra, Buddhghosa studied under the guidance of the scholar-monk Saṅghapāla. Upon completing his studies, he wrote the great compendium of Theravāda teachings, Visuddhimagga, which summarizes the contents of the Pāli tipiṭaka under the threefold heading of morality (sīla; S. ŚĪLA), meditative absorption (SAMĀDHI), and wisdom (paññā; S. PRAJÑĀ). Impressed with his expertise, the elders of the Mahāvihāra allowed Buddhaghosa to translate the Sinhalese commentaries back into Pāli, the canonical language of the Theravāda tipiṭaka. Attributed to Buddhaghosa are the VINAYA commentaries, SAMANTAPĀSĀDIKĀ and Kaṅkhāvitaraṇī; the commentaries to the SUTTAPIṬAKA, SUMAṄGALAVILĀSINĪ, PAPAÑCASŪDANĪ, SĀRATTHAPPAKĀSINĪ, and MANORATHAPŪRAṆĪ; also attributed to him is the PARAMATTHAJOTIKĀ (the commentary to the KHUDDAKAPĀṬHA and SUTTANIPĀTA). Buddhaghosa’s commentaries on the ABHIDHAMMAPIṬAKA (see ABHIDHARMA) include the SAMMOHAVINODANĪ and PAÑCAPPAKARAṆAṬṬHAKATHĀ, along with the Aṭṭhasālinī. Of these many works, Buddhaghosa is almost certainly author of the Visuddhimagga and translator of the commentaries to the four nikāyas, but the remainder are probably later attributions. Regardless of attribution, the body of work associated with Buddhaghosa was profoundly influential on the entire subsequent history of Buddhist scholasticism in the Theravāda traditions of Sri Lanka and Southeast Asia.

Buddhaghoṣa. See BUDDHAGHOSA

Buddhaghosa

Buddhaguhya. (fl. c. 760) (T. Sangs rgyas gsang ba). Sanskrit proper name of the author of a detailed commentary on the MAHĀVAIROCANĀBHISAṂBODHISŪTRA (“Great Vairocana’s Enlightenment Discourse”); his commentary (Mahāvairocanābhisaṃbodhi-vikurvitādhiṣṭhāna-vaipulyasūtrendrarāja-nāma-dharmaparyāyabhāṣya), and his Tantrārthā-vatāra (“Introduction to the Meaning of the Tantras”) are said to have been the primary resource for Tibetan translators of tantra during the earlier spread of the doctrine (SNGA DAR). He is claimed to have been the teacher of VIMALAMITRA. His views on KRIYĀTANTRA and CARYĀTANTRA are considered authoritative by later Tibetan writers.

Buddhaguhya

Buddhakshetra (Sanskrit) Buddhakṣetra [from buddha awakened + kṣetra field, sphere of action] The sphere of action of an enlightened one. According to theosophy, there are four (or seven) buddhakshetras or fields in which the buddhas manifest and do their sublime work of benevolence which, counting from above, are: 1) the realms in which the dhyani-buddhas live and work; 2) the realms in which the dhyani-bodhisttvas live and work, called by Blavatsky “the domain of ideation”; 3) the realms of the manushya-buddhas, in which these work as nirmanakayas; and 4) the field of action in which the human buddhas work, the ordinary human world — our physical globe.

Buddhamitra. (C. Fotuomiduoluo; J. Butsudamitsutara; K. Pult’amiltara 佛陀蜜多羅). In Sanskrit, literally “Friend of the Buddha”; one of the Indian patriarchs listed in Chinese lineage records. He is variously listed in Chinese sources as the ninth (e.g., in the LIDAI FABAO JI and BAOLIN ZHUAN), the eighth (e.g., FU FAZANG YINYUAN ZHUAN), or the fifteenth (e.g., LIUZU TAN JING) patriarch of the Indian tradition. He is said to have been born into the vaiśya caste of agriculturalists, in the kingdom of Daigya. His master was the patriarch BUDDHANANDI. According to tradition, when Buddhamitra was fifty years old, Buddhanandi was passing by the house in which Buddhamitra lived; seeing a white light floating above the house, Buddhanandi immediately recognized that his successor was waiting inside. Buddhamitra is also said to be one of the teachers of the Indian Buddhist philosopher VASUBANDHU and is considered the author of a work known as the Pañcadvāradhyānasūtramahārthadharma.

Buddhamitra

Buddhanandi. (C. Fotuonanti; J. Butsudanandai; K. Pult’ananje 佛陀難提). In Sanskrit, literally “Joy of the Buddha”; one of the Indian patriarchs listed in Chinese lineage records. He is variously listed in Chinese sources as the eighth (e.g., in the LIDAI FABAO JI and BAOLIN ZHUAN), the seventh (e.g., FU FAZANG YINYUAN ZHUAN), or the fourteenth (e.g., LIUZU TAN JING) patriarch of the Indian tradition. He is said to hail from the Indian country of Kamala, and is a member of the Gautama family. According to some records (e.g., BAOLIN ZHUAN), his master was the patriarch VASUMITRA.

Buddhanandi

Buddhangums (Sanskrit) Buddhāṅga [from buddha enlightened + aṅga limb, science] Buddha-science or the essence of occult wisdom and knowledge.

Buddha of Compassion One who, having gained the right to nirvana, renounces it to return to help all living beings. “They are men who have raised themselves from humanity into quasi-divinity; and this is done by letting the light imprisoned within, the light of the inner god, pour forth and manifest itself through the humanity of the man, through the human soul of the man. Through sacrifice and abandoning of all that is mean and wrong, ignoble and paltry and selfish: through opening up the inner nature so that the god within may shine forth; in other words, through self-directed evolution, they have raised themselves from mere manhood into becoming god-men, man-gods — human divinities.

Buddhapālita

Buddhapālita. (T. Sangs rgyas bskyang) (c. 470–540). An Indian Buddhist scholar of the MADHYAMAKA school, who is regarded in Tibet as a key figure of what was dubbed the *PRĀSAṄGIKA school of Madhyamaka. Little is known about the life of Buddhapālita. He is best known for his commentary on NĀGĀRJUNA’s MŪLAMADHYAMAKAKĀRIKĀ, a commentary that was thought to survive only in Tibetan translation, until the recent rediscovery of a Sanskrit manuscript. Buddhapālita’s commentary bears a close relation in some chapters to the AKUTOBHAYĀ, another commentary on Nāgārjuna’s Mūlamadhyamakakārikā of uncertain authorship, which is sometimes attributed to Nāgārjuna himself. In his commentary, Buddhapālita does not adopt some of the assumptions of the Buddhist logical tradition of the day, including the need to state one’s position in the form of an autonomous inference (SVATANTRĀNUMĀNA). Instead, Buddhapālita merely states an absurd consequence (PRASAṄGA) that follows from the opponent’s position. In his own commentary on the first chapter of Nāgārjuna’s text, BHĀVAVIVEKA criticizes Buddhapālita’s method, arguing for the need for the Madhyamaka adept to state his own position after refuting the position of the opponent. In his commentary on the same chapter, CANDRAKĪRTI in turn defended the approach of Buddhapālita and criticized Bhāvaviveka. It was on the basis of these three commentaries that later Tibetan exegetes identified two schools within Madhyamaka, the SVĀTANTRIKA, in which they included Bhāvaviveka, and the Prāsaṅgika, in which they included Buddhapālita and Candrakīrti.

Buddhaphala (Sanskrit) Buddhaphala [from buddha enlightened + phala fruit] The fruit of the Buddha, which is won when the arhat has attained the fruition of arhatship (arhattvaphala).

Buddha (Sanskrit) Buddha [from the verbal root budh to perceive, awaken, recover consciousness] Awakened, enlightened; one who is spiritually awakened, who has become one with the supreme self (paramatman).

Buddha(Sanskrit) ::: The past participle of the root budh, meaning "to perceive," "to become cognizant of," also "toawaken," and "to recover consciousness." It signifies one who is spiritually awakened, no longer living"the living death" of ordinary men, but awakened to the spiritual influence from within or from "above."When man has awakened from the living death in which ordinary mortals live, when he has cast off thetoils of both mind and flesh and, to use the old Christian term, has put on the garments of eternity, thenhe has awakened, he is a buddha. He has become one with -- not "absorbed" as is constantly translatedbut has become one with -- the Self of selves, with the paramatman, the Supreme Self. (See also Bodhi,Buddhi)A buddha in the esoteric teaching is one whose higher principles can learn nothing more in thismanvantara; they have reached nirvana and remain there. This does not mean, however, that the lowercenters of consciousness of a buddha are in nirvana, for the contrary is true; and it is this fact that enablesa Buddha of Compassion to remain in the lower realms of being as mankind's supreme guide andinstructor, living usually as a nirmanakaya.

Buddha-Siddhartha. See GAUTAMA

Buddha(s) of Compassion ::: One who, having won all, gained all -- gained the right to kosmic peace and bliss -- renounces it so thathe may return as a Son of Light in order to help humanity, and indeed all that is.The Buddhas of Compassion are the noblest flowers of the human race. They are men who have raisedthemselves from humanity into quasi-divinity; and this is done by letting the light imprisoned within, thelight of the inner god, pour forth and manifest itself through the humanity of the man, through the humansoul of the man. Through sacrifice and abandoning of all that is mean and wrong, ignoble and paltry andselfish; through opening up the inner nature so that the god within may shine forth; in other words,through self-directed evolution, they have raised themselves from mere manhood into becominggod-men, man-gods -- human divinities.They are called Buddhas of Compassion because they feel their unity with all that is, and therefore feelintimate magnetic sympathy with all that is, and this is more and more the case as they evolve, untilfinally their consciousness blends with that of the universe and lives eternally and immortally, because itis at one with the universe. "The dewdrop slips into the shining sea" -- its origin.Feeling the urge of almighty love in their hearts, the Buddhas of Compassion advance forever steadilytowards still greater heights of spiritual achievement; and the reason is that they have become thevehicles of universal love and universal wisdom. As impersonal love is universal, their whole natureexpands consequently with the universal powers that are working through them. The Buddhas ofCompassion, existing in their various degrees of evolution, form a sublime hierarchy extending from theSilent Watcher on our planet downwards through these various degrees unto themselves, and evenbeyond themselves to their chelas or disciples. Spiritually and mystically they contrast strongly withwhat Asiatic occultism, through the medium of Buddhism, has called the Pratyeka Buddhas.

Buddhas of Contemplation. See DHYANI-BUDDHA

Buddha: The enlightened one; full of knowledge.

Buddhatrāta. (C. Fotuoduoluo; J. Butsudatara; K. Pult’adara 佛陀多羅). Proper name of the putative translator of the YUANJUE JING (Dafangguang yuanjue xiuduoluo liaoyi jing; “Book of Perfect Enlightenment”). According to the KAIYUAN SHIJIAO LU, Zhisheng’s catalogue of Chinese Buddhist scriptural translations, Buddhatrāta hailed from Kashmir (see KASHMIR-GANDHĀRA) and translated this text, in 693, at BAIMASI outside the Chinese capital of Luoyang. Although Zhisheng’s attribution is followed by all subsequent cataloguers, this scripture is now generally recognized to be an indigenous Chinese Buddhist scripture (see APOCRYPHA) from the eighth century CE, so his ascription is dubious. There are a few other works attributed to a Buddhatrāta in the Chinese catalogues, including a vinaya text and a commentary to the YULANBEN JING, but it is unclear whether these are the same Buddhatrāta; nothing else is known about his life or activities in China.

Buddhatrāta

Buddhavaṃsa. In Pāli, “The Chronicle of the Buddhas”; the fourteenth book of the KHUDDAKANIKĀYA of the Pāli SUTTAPIṬAKA. A work in verse, it contains the life histories of twenty-five buddhas, concluding with that of the historical Buddha, Gotama (S. GAUTAMA). Details of each buddha are given, such as the species of the BODHI TREE under which he sat at the time of attaining enlightenment, as well as the name that the future buddha Gotama assumed under each previous buddha. The final chapter concerns the distribution of the relics (sarīra; S. ŚARĪRA) of Gotama Buddha. According to Theravāda tradition, the Buddhavaṃsa was preached at the request of the Buddha’s disciple Sāriputta (S. ŚĀRIPUTRA), following the Buddha’s display of the “jeweled-walk” (ratanacaṅkama) miracle, which is the name of the chronicle’s first chapter. The Madhuratthavilāsinī is the Pāli commentary to the Buddhavaṃsa.

Buddhavaṃsa

Buddha, which the mind of man seizes on for adoration. To be able to see a living form, a mental body, as it were, of the

Buddhayaśas. (C. Fotuoyeshe; J. Butsudayasha; K. Pult’ayasa 佛陀耶舍) (d.u.; fl. c. early fifth century). A monk from Kashmir (see KASHMIR-GANDHĀRA) who became an important early translator of Indic Buddhist texts into Chinese. Buddhayaśas is said to have memorized several million words worth of both mainstream and Mahāyāna materials and became a renowned teacher in his homeland. He later taught the SARVĀSTIVĀDA VINAYA to the preeminent translator KUMĀRAJĪVA and later joined his star pupil in China, traveling to the capital of Chang’an at Kumārajīva’s invitation in 408. While in China, he collaborated with the Chinese monk ZHU FONIAN (d.u.) in the translation of two massive texts of the mainstream Buddhist tradition: the SIFEN LÜ (“Four-Part Vinaya,” in sixty rolls), the vinaya collection of the DHARMAGUPTAKA school, which would become the definitive vinaya used within the Chinese tradition; and the DĪRGHĀGAMA, also generally presumed to be associated with the Dharmaguptakas. Even after returning to Kashmir four years later, Buddhayaśas is said to have continued with his translation work, eventually sending back to China his rendering of the Ākāśagarbhasūtra.

Buddhayaśas

buddha. ::: an awakened one

buddha ::: awake, awakened, conscious, enlightened one. Generally used to refer to Siddhārtha Gautama (c. 560 BC), who is also known as Shakya Muni (sage of the Shakya clan) or Buddha.

BUDDHABHŪMI (no. 680)

BUDDHABHŪMISŪTRA (no. 680)

buddha bodies. See BUDDHAKĀYA.

buddha bodies

buddhacakkhu. See BUDDHACAKṢUS

buddhacakṣus. (P. buddhacakkhu; T. sangs rgyas kyi spyan; C. foyan; J. butsugen; K. puran 佛眼). In Sanskrit, “buddha eye”; one of the five eyes or five sorts of vision (PAÑCACAKṢUS) similar to the five (or six) “clairvoyances” or “superknowledges” (ABHIJÑĀ). In mainstream Buddhist materials, the buddha eye is one of the five sorts of extraordinary vision of a buddha and includes the other four sorts of vision: fleshly eye (MĀṂSACAKṢUS, P. māṄsacakkhu), divine eye (DIVYACAKṢUS, P. dibbacakkhu), wisdom eye (PRAJÑĀCAKṢUS, P. paññācakkhu), and all-seeing eye (samantacakṣus, P. samantacakkhu). In Mahāyāna texts, the buddha eye is described as the eye that knows all dharmas in the full awakening of final enlightenment (ANUTTARASAMYAKSAṂBODHI).

buddhacakṣus

buddhadhamma. See BUDDHADHARMA

buddhadharma. (P. buddhadhamma; T. sangs rgyas pa’i chos; C. fofa; J. buppō; K. pulpŏp 佛法). In Sanskrit, “the teachings of the Buddha”; one of the closest Indian equivalents to what in English is called “Buddhism,” along with DHARMAVINAYA (teaching and discipline), BUDDHĀNUŚĀSANA (teaching, dispensation, or religion of the Buddha), and ŚĀSANA (teaching or dispensation). ¶ This term is also used with reference to the “unshared factors” (ĀVEṆIKA[BUDDHA]DHARMA), a list of eighteen (or sometimes as many as 140) special qualities (dharma) that are unique to the buddhas, such as their perfect mindfulness and their inability to make a physical or verbal mistake, or for all the qualities that together make up a buddha.

buddhadharma

buddhadhātu

buddhadhātu. (T. sangs rgyas kyi khams; C. foxing; J. busshō; K. pulsŏng 佛性). In Sanskrit, “buddha-element,” or “buddha-nature”; the inherent potential of all sentient beings to achieve buddhahood. The term is also widely used in Buddhist Sanskrit with the sense of “buddha relic,” and the term DHĀTU alone is used to mean “buddha-element” (see also GOTRA, KULA). The term first appears in the MAHĀYĀNA recension of the MAHĀPARINIRVĀṆASŪTRA, now available only in Chinese translation, which states that all sentient beings have the “buddha-element” (FOXING). (The Chinese translation foxing literally means “buddha-nature” and the Chinese has often been mistakenly back-translated as the Sanskrit buddhatā; buddhadhātu is the accepted Sanskrit form.) The origin of the term may, however, be traced back as far as the AṢṬASĀHASRIKĀPRAJÑĀPĀRAMITĀ, one of the earliest Mahāyāna SŪTRAs, where the fundamental substance of the mind is said to be luminous (prakṛtiś cittasya prabhāsvarā), drawing on a strand of Buddhism that has its antecedents in such statements as the Pāli AṄGUTTARANIKĀYA: “The mind, O monks, is luminous but defiled by adventitious defilements” (pabhassaraṃ idaṃ bhikkhave cittaṃ, tañ ca kho āgantukehi upakkilesehi upakkiliṭṭhaṃ). Because the BODHISATTVA realizes that the buddha-element is inherent in him at the moment that he arouses the aspiration for enlightenment (BODHICITTOTPĀDA) and enters the BODHISATTVAYĀNA, he achieves the profound endurance (KṢĀNTI) that enables him to undertake the arduous training, over not one, but three, incalculable eons of time (ASAṂKHYEYAKALPA), that will lead to buddhahood. The buddhadhātu is a seminal concept of the Mahāyāna and leads to the development of such related doctrines as the “matrix of the tathāgatas” (TATHĀGATAGARBHA) and the “immaculate consciousness” (AMALAVIJÑĀNA). The term is also crucial in the development of the teachings of such indigenous East Asian schools of Buddhism as CHAN, which telescope the arduous path of the bodhisattva into a single moment of sudden awakening (DUNWU) to the inherency of the “buddha-nature” (foxing), as in the Chan teaching that merely “seeing the nature” is sufficient to “attain buddhahood” (JIANXING CHENGFO).

buddha field. See BUDDHAKṢETRA.

buddha field

buddhahood. See BUDDHAYĀNA; BODHISATTVAYĀNA.

buddhahood

buddhakārya. See TWELVE DEEDS OF A BUDDHA

buddhakāya

buddhakāya. (T. sangs rgyas sku; C. foshen; J. busshin; K. pulsin 佛身). In Sanskrit, literally “body of the buddha.” Throughout the history of the Buddhist tradition, there has been a great deal of debate, and a good many theories, over the exact nature of a buddha’s body. In the Pāli NIKĀYAs and the Sanskrit ĀGAMAs, we find a distinction made between various possible bodies of ŚĀKYAMŪNI Buddha. There are references, for example, to a pūtikāya, or corruptible body, which was born from the womb of his mother; a MANOMAYAKĀYA, or mind-made body, which he uses to visit the heavens; and a DHARMAKĀYA, the buddhas’ corpus of unique qualities (ĀVEṆIKA[BUDDHA]DHARMA), which is worthy of greater honor than the other two bodies and is the body of the buddha in which one seeks refuge (ŚARAṆA). Perhaps the most popular of these theories on the nature of the buddhakāya is the MAHĀYĀNA notion of the “three bodies,” or TRIKĀYA. According to this doctrine, a buddha is indistinguishable from absolute truth, but will still appear in various guises in the relative, conditioned world in order to guide sentient beings toward enlightenment. To distinguish these differing roles, Mahāyāna thus distinguishes between three bodies of a buddha. First, a buddha has a dharmakāya, which is identical to absolute reality. Second, a buddha has a SAṂBHOGAKĀYA, or “enjoyment body,” which resides in a buddha land (BUDDHAKṢETRA); this is the body that is visible only to the BODHISATTVAs. Finally, a buddha possesses a NIRMĀṆAKĀYA, a “transformation” or “emanation body,” which are the various earthly bodies that a buddha makes manifest in order to fulfill his resolution to help all different types of sentient beings; this type of body includes the Buddha who achieved enlightenment beneath the BODHI TREE. These are many other theories of the buddhakāya that have developed within the tradition.

buddhakṣetra

buddhakṣetra. (T. sangs rgyas zhing; C. focha; J. bussetsu; K. pulch’al 佛刹). In Sanskrit, “buddha field,” the realm that constitutes the domain of a specific buddha. A buddhakṣetra is said to have two aspects, which parallel the division of a world system into a BHĀJANALOKA (lit. “container world,” “world of inanimate objects”) and a SATTVALOKA (“world of sentient beings”). As a result of his accumulation of merit (PUṆYASAṂBHĀRA), his collection of knowledge (JÑĀNASAṂBHĀRA), and his specific vow (PRAṆIDHĀNA), when a buddha achieves enlightenment, a “container” or “inanimate” world is produced in the form of a field where the buddha leads beings to enlightenment. The inhabitant of that world is the buddha endowed with all the BUDDHADHARMAs. Buddha-fields occur in various levels of purification, broadly divided between pure (VIŚUDDHABUDDHAKṢETRA) and impure. Impure buddha-fields are synonymous with a world system (CAKRAVĀḌA), the infinite number of “world discs” in Buddhist cosmology that constitutes the universe; here, ordinary sentient beings (including animals, ghosts, and hell beings) dwell, subject to the afflictions (KLEŚA) of greed (LOBHA), hatred (DVEṢA), and delusion (MOHA). Each cakravāḍa is the domain of a specific buddha, who achieves enlightenment in that world system and works there toward the liberation of all sentient beings. A pure buddha-field, by contrast, may be created by a buddha upon his enlightenment and is sometimes called a PURE LAND (JINGTU, more literally, “purified soil” in Chinese), a term with no direct equivalent in Sanskrit. In such purified buddha-fields, the unfortunate realms (APĀYA, DURGATI) of animals, ghosts, and hell denizens are typically absent. Thus, the birds that sing beautiful songs there are said to be emanations of the buddha rather than sentient beings who have been reborn as birds. These pure lands include such notable buddhakṣetras as ABHIRATI, the buddha-field of the buddha AKṢOBHYA, and SUKHĀVATĪ, the land of the buddha AMITĀBHA and the object of a major strand of East Asian Buddhism, the so-called pure land school (see JŌDOSHŪ, JŌDO SHINSHŪ). In the VIMALAKĪRTINIRDEŚA, after the buddha reveals a pure buddha land, ŚĀRIPUTRA asks him why ŚĀKYAMUNI’s buddha-field has so many faults. The buddha then touches the earth with his toe, at which point the world is transformed into a pure buddha-field; he explains that he makes the world appear impure in order to inspire his disciples to seek liberation.

buddhakula

buddhakula. (T. sangs rgyas rigs; C. rulai jia; J. nyoraike; K. yŏrae ka 如來家). In Sanskrit, “buddha family”; synonymous with GOTRA (“lineage”); buddhakula and gotra, like BUDDHADHĀTU and TATHĀGATAGARBHA refer to the potential inherent in all sentient beings to achieve buddhahood. The RATNAGOTRAVIBHĀGA describes a confluence of three necessary factors: the altruistic effort that buddhas make out of their great compassion (MAHĀKARUṆĀ) to disseminate their doctrines; the ultimate nature of beings that is purified of any essential defilement; and, last, buddhakula or gotra, i.e., belonging to a lineage that does not lead to endless rebirth or to a final end in the limited NIRVĀṆA of HĪNAYĀNA adepts, but rather to the royal state of a buddha. The defining mark of the buddhakula is the seed of great compassion (mahākaruṇā). Because of the confluence of these three factors, all beings are said to have the TATHĀGATAGARBHA, which in this interpretation of the compound means the womb or embryo of a tathāgata. In tantric Buddhism, there are typically five (but sometimes more and sometimes less, depending on the tantra) buddha families (see PAÑCAJINA, PAÑCATATHĀGATA), the families of VAIROCANA, AKṢOBHYA, RATNASAMBHAVA, AMITĀBHA, and AMOGHASIDDHI. These buddhas (regarded as the final purification and transformation of the five SKANDHAs) are the forms in which adepts with differing personality types, those in whom the five KLEŚAs of delusion (MOHA), hatred (DVEṢA), pride (MĀNA), desire (RĀGA), and jealousy (ĪRṢYĀ), respectively, predominate, reach the goal. The five buddha families are also connected with the five YOGĀCĀRA knowledges or wisdoms (JÑĀNA) (see BUDDHABHŪMISŪTRA; PAÑCAJÑĀNA).

buddha — mental; the mental plane, the plane of buddhi.

buddha-nature. See BUDDHADHĀTU; FOXING.

buddha-nature

buddha ::: n. --> The title of an incarnation of self-abnegation, virtue, and wisdom, or a deified religious teacher of the Buddhists, esp. Gautama Siddartha or Sakya Sinha (or Muni), the founder of Buddhism.

buddhapāda

buddhapāda. (T. sangs rgyas kyi zhabs; C. fozu; J. bussoku; K. pulchok 佛足). In Sanskrit and Pāli, lit. “the feet of the Buddha”; typically referring to “the Buddha’s footprints,” which became objects of religious veneration in early Buddhism. There are typically three kinds of footprints of the Buddha, all of which are treated as a type of relic (ŚARĪRA, DHĀTU). At the incipiency of the tradition, the Buddha’s footprints were a popular aniconic representation of the Buddha; the oldest of these, from the BHĀRHUT reliquary mound (STŪPA), dates to the second century BCE. The second are natural indentations in rock that are said to have been made by the Buddha’s feet; an example is the Sri Lankan mountain known as Śrī Pāda, or “Holy Foot,” which is named after an impression in the rock of the mountain’s summit that the Sinhalese people believe to be a footprint of GAUTAMA Buddha. Both these first and second types are concave images and are presumed to be a sign of the Buddha’s former presence in a specific place. Such footprints are also often important as traditional evidence of a visit by the Buddha to a distant land. The third form of footprint are convex images carved in stone, metal, or wood (or in some cases painted), which represent the soles of the Buddha’s feet in elaborate detail and are often covered with all manner of auspicious symbols. They may bear the specific physical marks (LAKṢAṆA) said to be present on the feet of a fully awakened being, such as having toes that are all the same length, or having dharma-wheels (DHARMACAKRA) inscribed on the soles (see MAHĀPURUṢALAKṢAṆA). In the Pāli tradition, there is a practice of making buddhapāda in which the central wheel is surrounded by a retinue (parivāra) of 108 auspicious signs, called MAṄGALA. Symbolically, the footprints point to the reality of the Buddha’s erstwhile physical presence in our world. At the same time, the footprints also indicate his current absence and thus may encourage the observer to reflect on nonattachment. Veneration of the Buddha’s footprints occurs throughout the Buddhist world but is particularly popular in Sri Lanka, Burma, and Thailand. Of his footprints, tradition reports that the Buddha said, “In the future, intelligent beings will see the scriptures and understand. Those of less intelligence will wonder whether the Buddha appeared in the world. In order to remove their doubts, I have set my footprints in stone.”

buddhapātramudrā

buddhapātramudrā. (T. sangs rgyas kyi lhung bzed phyag rgya; C. foboyin; J. buppatsuin; K. pulbarin 佛鉢印). In Sanskrit, “the gesture of the Buddha’s begging bowl.” In this symbolic posture or gesture (MUDRĀ), the Buddha holds a begging bowl (PĀTRA) that sits in his lap. In some variations, the hands hold a jewel, or ornate treasure box, instead. In esoteric rituals, variations of this mudrā may be used for a number of different outcomes. For example, one Chinese indigenous SŪTRA (see APOCRYPHA) suggests that forming and holding this gesture will cure stomach ailments. In another Japanese ritual, this mudrā is used to invite autochthonous deities to join the audience in attendance. The buddhapātramudrā is typically associated with images of the Buddha AMITĀBHA, whose begging bowl is filled with the nectar of immortality (AMṚTA).

BUDDHA (Skt, the awakened one) Title of a 42-self, initiate of the 8th degree. Gautama Buddha is the fourth buddha in the current eon. His three predecessors were called Krakucchanda, Kanakamuni, and Kashyapa (K 6.12.33)

buddha

buddha tapas — mental will-power; same as intellectual / mental tapas.

buddhatā

buddhatā. (S). See BUDDHADHĀTU.

buddha. (T. sangs rgyas; C. fo; J. butsu/hotoke; K. pul 佛). In Sanskrit and Pāli, “awakened one” or “enlightened one”; an epithet derived from the Sanskrit root √budh, meaning “to awaken” or “to open up” (as does a flower) and thus traditionally etymologized as one who has awakened from the deep sleep of ignorance and opened his consciousness to encompass all objects of knowledge. The term was used in ancient India by a number of different religious groups, but came to be most strongly associated with followers of the teacher GAUTAMA, the “Sage of the ŚĀKYA Clan” (ŚĀKYAMUNI), who claimed to be only the most recent of a succession of buddhas who had appeared in the world over many eons of time (KALPA). In addition to Śākyamuni, there are many other buddhas named in Buddhist literature, from various lists of buddhas of the past, present, and future, to “buddhas of the ten directions” (daśadigbuddha), viz., everywhere. Although the precise nature of buddhahood is debated by the various schools, a buddha is a person who, in the far distant past, made a previous vow (PŪRVAPRAṆIDHĀNA) to become a buddha in order to reestablish the dispensation or teaching (ŚĀSANA) at a time when it was lost to the world. The path to buddhahood is much longer than that of the ARHAT—as many as three incalculable eons of time (ASAṂKHYEYAKALPA) in some computations—because of the long process of training over the BODHISATTVA path (MĀRGA), involving mastery of the six or ten “perfections” (PĀRAMITĀ). Buddhas can remember both their past lives and the past lives of all sentient beings, and relate events from those past lives in the JĀTAKA and AVADĀNA literature. Although there is great interest in the West in the “biography” of Gautama or Śākyamuni Buddha, the early tradition seemed intent on demonstrating his similarity to the buddhas of the past rather than his uniqueness. Such a concern was motivated in part by the need to demonstrate that what the Buddha taught was not the innovation of an individual, but rather the rediscovery of a timeless truth (what the Buddha himself called “an ancient path” [S. purāṇamārga, P. purāṇamagga]) that had been discovered in precisely the same way, since time immemorial, by a person who undertook the same type of extended preparation. In this sense, the doctrine of the existence of past buddhas allowed the early Buddhist community to claim an authority similar to that of the Vedas of their Hindu rivals and of the JAINA tradition of previous tīrthaṅkaras. Thus, in their biographies, all of the buddhas of the past and future are portrayed as doing many of the same things. They all sit cross-legged in their mother’s womb; they are all born in the “middle country” (madhyadeśa) of the continent of JAMBUDVĪPA; immediately after their birth they all take seven steps to the north; they all renounce the world after seeing the four sights (CATURNIMITTA; an old man, a sick man, a dead man, and a mendicant) and after the birth of a son; they all achieve enlightenment seated on a bed of grass; they stride first with their right foot when they walk; they never stoop to pass through a door; they all establish a SAṂGHA; they all can live for an eon if requested to do so; they never die before their teaching is complete; they all die after eating meat. Four sites on the earth are identical for all buddhas: the place of enlightenment, the place of the first sermon that “turns the wheel of the dharma” (DHARMACAKRAPRAVARTANA), the place of descending from TRĀYASTRIṂŚA (heaven of the thirty-three), and the place of their bed in JETAVANA monastery. Buddhas can differ from each other in only eight ways: life span, height, caste (either brāhmaṇa or KṢATRIYA), the conveyance by which they go forth from the world, the period of time spent in the practice of asceticism prior to their enlightenment, the kind of tree they sit under on the night of their enlightenment, the size of their seat there, and the extent of their aura. In addition, there are twelve deeds that all buddhas (dvādaśabuddhakārya) perform. (1) They descend from TUṢITA heaven for their final birth; (2) they enter their mother’s womb; (3) they take birth in LUMBINĪ Garden; (4) they are proficient in the worldly arts; (5) they enjoy the company of consorts; (6) they renounce the world; (7) they practice asceticism on the banks of the NAIRAÑJANĀ River; (8) they go to the BODHIMAṆḌA; (9) they subjugate MĀRA; (10) they attain enlightenment; (11) they turn the wheel of the dharma; and (12) they pass into PARINIRVĀṆA. They all have a body adorned with the thirty-two major marks (LAKṢAṆA; MAHĀPURUṢALAKṢAṆA) and the eighty secondary marks (ANUVYAÑJANA) of a great man (MAHĀPURUṢA). They all have two bodies: a physical body (RŪPAKĀYA) and a body of qualities (DHARMAKĀYA; see BUDDHAKĀYA). These qualities of a buddha are accepted by the major schools of Buddhism. It is not the case, as is sometimes suggested, that the buddha of the mainstream traditions is somehow more “human” and the buddha in the MAHĀYĀNA somehow more “superhuman”; all Buddhist traditions relate stories of buddhas performing miraculous feats, such as the ŚRĀVASTĪ MIRACLES described in mainstream materials. Among the many extraordinary powers of the buddhas are a list of “unshared factors” (ĀVEṆIKA[BUDDHA]DHARMA) that are unique to them, including their perfect mindfulness and their inability ever to make a mistake. The buddhas have ten powers specific to them that derive from their unique range of knowledge (for the list, see BALA). The buddhas also are claimed to have an uncanny ability to apply “skill in means” (UPĀYAKAUŚALYA), that is, to adapt their teachings to the specific needs of their audience. This teaching role is what distinguishes a “complete and perfect buddha” (SAMYAKSAṂBUDDHA) from a “solitary buddha” (PRATYEKABUDDHA) who does not teach: a solitary buddha may be enlightened but he neglects to develop the great compassion (MAHĀKARUṆĀ) that ultimately prompts a samyaksaṃbuddha to seek to lead others to liberation. The Mahāyāna develops an innovative perspective on the person of a buddha, which it conceived as having three bodies (TRIKĀYA): the DHARMAKĀYA, a transcendent principle that is sometimes translated as “truth body”; an enjoyment body (SAṂBHOGAKĀYA) that is visible only to advanced bodhisattvas in exalted realms; and an emanation body (NIRMĀṆAKĀYA) that displays the deeds of a buddha to the world. Also in the Mahāyāna is the notion of a universe filled with innumerable buddha-fields (BUDDHAKṢETRA), the most famous of these being SUKHĀVATĪ of Amitābha. Whereas the mainstream traditions claim that the profundity of a buddha is so great that a single universe can only sustain one buddha at any one time, Mahāyāna SŪTRAs often include scenes of multiple buddhas appearing together. See also names of specific buddhas, including AKṢOBHYA, AMITĀBHA, AMOGHASIDDHI, RATNASAMBHAVA, VAIROCANA. For indigenous language terms for buddha, see FO (C); HOTOKE (J); PHRA PHUTTHA JAO (Thai); PUCH’Ŏ(NIM) (K); SANGS RGYAS (T).

buddhavacana

buddhavacana. (T. sangs rgyas kyi bka’; C. foyu; J. butsugo; K. purŏ 佛語). In Sanskrit and Pāli, “word of the Buddha”; those teachings accepted as having been either spoken by the Buddha or spoken with his sanction. Much traditional scholastic literature is devoted to the question of what does and does not qualify as the word of the Buddha. The SŪTRAPIṬAKA and the VINAYAPIṬAKA of the Buddhist canon (TRIPIṬAKA), which are claimed to have been initially redacted at the first Buddhist council (see COUNCIL, FIRST), held in RĀJAGṚHA soon after the Buddha’s death, is considered by the tradition—along with the ABHIDHARMAPIṬAKA, which was added later—to be the authentic word of the Buddha; this judgment is made despite the fact that the canon included texts that were spoken, or elaborated upon, by his direct disciples (e.g., separate versions of the BHADDEKARATTASUTTA, which offer exegeses by various disciples of an enigmatic verse the Buddha had taught) or that included material that clearly postdated the Buddha’s death (such as the MAHĀPARINIRVĀṆASŪTRA, which tells of the events leading up to, and immediately following, the Buddha’s demise, or the Nāradasutta, which refers to kings who lived long after the Buddha’s time). Such material could still be considered buddhavacana, however, by resort to the four references to authority (MAHĀPADEŚA; CATURMAHĀPADEŚA). These four types of authority are found listed in various SŪTRAs, including the eponymous Pāli Mahāpadesasutta, and provide an explicit set of criteria through which to evaluate whether a teaching is the authentic buddhavacana. Teachings could be accepted as authentic if they were heard from four authorities: (1) the mouth of the Buddha himself; (2) a SAṂGHA of wise elders; (3) a group of monks who were specialists in either the dharma (dharmadhara), vinaya (vinayadhara), or the proto-abhidharma (mātṛkādhara); or (4) a single monk who was widely learned in such specializations. The teaching should then be compared side by side with the authentic SŪTRA and VINAYA; if found to be compatible with these two strata of the canon and not in contradiction with reality (DHARMATĀ), it would then be accepted as the buddhavacana and thus marked by the characteristics of the Buddha’s words (buddhavacanalakṣaṇa). Because of this dispensation, the canons of all schools of Buddhism were never really closed, but could continue to be reinvigorated with new expressions of the Buddha’s insights. In addition, completely new texts that purported to be from the mouths of the buddha(s) and/or BODHISATTVAs, such as found in the MAHĀYĀNA or VAJRAYĀNA traditions, could also begin to circulate and be accepted as the authentic buddhavacana since they too conformed with the reality (dharmatā) that is great enlightenment (MAHĀBODHI). For example, a Mahāyāna sūtra, the Adhyāśayasañcodanasūtra, declares, “All which is well-spoken, Maitreya, is spoken by the Buddha.” The sūtra qualifies the meaning of “well spoken” (subhāṣita), explaining that all inspired speech should be known to be the word of the Buddha if it is meaningful and not meaningless, if it is principled and not unprincipled, if it brings about the extinction and not the increase of the afflictions (KLEŚA), and if it sets forth the qualities and benefits of NIRVĀṆA and not the qualities and benefits of SAṂSĀRA. However, the authenticity of the Mahāyāna sūtras (and later the tantras) was a topic of great contention between the proponents of the Mahāyāna and mainstream schools throughout the history of Indian Buddhism and beyond. Defenses of the Mahāyāna as buddhavacana appear in the Mahāyāna sūtras themselves, with predictions of the terrible fates that will befall those who deny their authenticity; and arguments for the authenticity of the Mahāyāna sūtras were a stock element in writings by Mahāyāna authors as early as NĀGĀRJUNA and extending over the next millennium. Related, and probably earlier, terms for buddhavacana are the “teaching of the master” (S. śāstuḥ śāsanam) and the “dispensation of the Buddha” (buddhānuśāsanam). See also APOCRYPHA, DAZANGJING, GTER MA.

buddhavarṣa. (P. buddhavassa; T. sangs rgyas kyi lo; C. foji; J. butsuki; K. pulgi 佛紀). In Sanskrit, “Buddhist Era.” The term used for the Buddhist calendar calculated from the date of the final demise (S. PARINIRVĀṆA; P. parinibbāna) of the Buddha. There is general agreement among Buddhist traditions that the Buddha died in his eightieth year, but no consensus as to the date of his death and hence no agreement regarding the commencement of the Buddhist era. Dates for the parinirvāṇa given in texts and inscriptions from across Buddhist Asia range from 2420 BCE to 290 BCE. One of the more commonly used dates is 544/543 BCE, which is the year asserted for the Buddha’s death by the THERAVĀDA tradition of Sri Lanka and Southeast Asia. Use of the Theravāda calendar most likely originated in Sri Lanka, where it is attested in inscriptions dating from as early as the first century BCE. The same calendar appears in Burmese inscriptions beginning in the eleventh century, which coincides with that country’s adoption of Theravāda Buddhism as its dominant faith. The earliest known record of its use in India is likewise relatively late, and dates from the thirteenth century in an inscription erected at BODHGAYĀ. Since at least the fifth century, the Theravāda traditions have asserted that the religion of the Buddha (P. buddhasāsana; see ŚĀSANA) would endure for five thousand years. Accordingly, in 1956 the halfway point in the life span of the religion was presumed to have been reached, an event that was celebrated with considerable millenarian overtones throughout the Theravāda world in the Buddha Jayantī (“Celebration of Buddhism”). A historically significant feature of the Theravāda calendar is that it places the coronation of the Mauryan emperor AŚOKA 218 years after the parinirvāṇa of the Buddha. This contrasts with another ancient Buddhist calendar tradition, preserved primarily in Sanskrit sources, which instead places Aśoka’s coronation one hundred years after the parinirvāṇa. The two calendars have come to be designated in modern scholarship as the “long chronology” and “short chronology,” respectively. According to the long chronology, the Buddha’s dates would be 566–486 BCE. According to the short chronology, they would be 448–368 BCE. The precise dating of the Buddha’s parinirvāṇa has been a contested issue among scholars for well over a century, and both the long and the short chronologies, as well as permutations thereof, have had their supporters. At present, there is widespread consensus, based primarily on Greek accounts and Aśoka’s own inscriptions, that Aśoka ascended to the Mauryan throne in c. 265 BCE, or approximately sixty years later than what is reported in the long chronology. Scholars who accept this dating, but who still adhere to the Theravāda claim that the Buddha died 218 years before this event, therefore place the parinirvāṇa at c. 480 BCE. This is known as the “corrected long chronology” and is the theory upheld by many contemporary scholars of Indian Buddhism. Recently however, a number of historians have argued, based primarily on a reevaluation of evidence found in the DĪPAVAṂSA, that the short chronology is the earlier and more accurate calendar, and that the parinirvāṇa should be moved forward accordingly to between c. 400 and 350 BCE. Many contemporary traditions of East Asian Buddhism now also follow the modern Theravāda system in which the Buddha’s parinirvāṇa is calculated as 544/543 BCE.

buddhavarṣa

buddhavassa. See BUDDHAVARṢA

buddhayāna

buddhayāna. (T. sangs rgyas kyi theg pa; C. fo sheng; J. butsujō; K. pul sŭng 佛乘). In Sanskrit, “buddha vehicle,” the conveyance leading to the state of buddhahood. In general, the buddhayāna is synonymous with both the BODHISATTVAYĀNA and the MAHĀYĀNA, although in some contexts it is considered superior to them, being equivalent to a supreme EKAYĀNA. When this path is perfected, the adept achieves the full range of special qualities unique to the buddhas (ĀVEṆIKA[BUDDHA]DHARMA), which result from mastery of the perfections (PĀRAMITĀ). This understanding of the term buddhayāna and its significance is explained in chapter two of the SADDHARMAPUṆḌARĪKASŪTRA (“Lotus Sūtra”). There, the Buddha compares three means of salvation to three carts promised to children in an effort to convince them to come out from a burning house. The three carts are said to correspond to the three vehicles (TRIYĀNA). The first is the ŚRĀVAKAYĀNA, the vehicle for ŚRĀVAKAs (“disciples”), in which teachings were learned from a buddha and which culminates in becoming a “worthy one” (ARHAT). Next is the PRATYEKABUDDHAYĀNA, the vehicle of the PRATYEKABUDDHA or “solitary buddha,” those who strive for enlightenment but do not rely on a buddha in their last life. The third is the bodhisattvayāna, the path followed by the BODHISATTVA to buddhahood. In the parable in the “Lotus Sūtra,” the Buddha uses the prospect of these three vehicles to entice the children to leave the burning house; once they are safely outside, they find not three carts waiting for them but instead a single magnificent cart. The Buddha then declares the three vehicles to be a form of skillful means (UPĀYAKAUŚALYA), for there is in fact only one vehicle (ekayāna), also referred to as the buddha vehicle (buddhayāna). Later exegetes, especially in East Asia, engaged in extensive scholastic investigation of the relationships between the terms bodhisattvayāna, buddhayāna, and ekayāna.



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1:Peace comes from within. Do not seek it without.
   ~ Buddha,
2:If your mind is pure, all buddha-lands are pure. ~ Bodhidharma,
3:picking
the nameless flower
I offer it to buddha ~ Santoka Taneda,
4:Better than a thousand hollow words, is one word that brings peace.
   ~ Buddha,
5:Every man possesses the Buddha-nature. Do not demean yourselves. ~ Dogen Zenji,
6:I never see what has been done; I only see what remains to be done.
   ~ Buddha,
7:Every morning we are born again. What we do today is what matters most.
   ~ Buddha,
8:If we seek the Buddha outside the mind, the Buddha changes into a devil. ~ Dogen Zenji,
9:Never underestimate your potential. Buddha nature is always there. ~ Chamtrul Rinpoche,
10:It is in the nature of things that joy arises in a person free from remorse.
   ~ Buddha,
11:There is more joy in one desire conquered than in a thousand desires satisfied
   ~ Buddha,
12:In the monastery of your heart, you have a temple where all Buddhas unite. ~ Jetsun Milarepa, [T5],
13:No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.
   ~ Buddha,
14:The color of the mountains is Buddha's body; the sound of running water is his great speech. ~ Dogen Zenji,
15:But deluded people don't realize that their own mind is the Buddha. They keep searching outside.
   ~ Bodhidharma,
16:Buddha means awareness, the awareness of body and mind that prevents evil from arising in either.
   ~ Bodhidharma,
17:Destroy the darkness of delusion with the brightness of wisdom. ~ The Sutra on the Buddha's Bequeathed Teaching,
18:There are only two mistakes one can make along the road to truth; not going all the way, and not starting.
   ~ Buddha,
19:However many holy words you read, however many you speak, what good will they do you if you do not act on upon them?
   ~ Buddha,
20:Those who accomplish me, accomplish all the buddhas; Those who see me, see all the buddhas. - Guru Rinpoche, Guru Yoga?
   ~ Dilgo Khyentse Rinpoche,
21:A fool, though he lives in the company of the wise, understands nothing of the true doctrine, as a spoon tastes not the flavor of the soup.
   ~ Buddha,
22:Conquer the angry one by not getting angry; conquer the wicked by goodness; conquer the stingy by generosity, and the liar by speaking the truth. ~ Gautama Buddha,
23:The Great spiritual geniuses, whether it was Moses, Buddha, Plato, Socrates, Jesus, or Emerson... have taught man to look within himself to find God.
   ~ Ernest Holmes,
24:I have to create a circle of reading for myself: Epictetus, Marcus Aurelius, Lao-Tzu, Buddha, Pascal, The New Testament. This is also necessary for all people.
   ~ Leo Tolstoy,
25:It is better to conquer yourself than to win a thousand battles. Then the victory is yours. It cannot be taken from you, not by angels or by demons, heaven or hell.
   ~ Buddha,
26:For all who think of him with faith
The Buddha is there in front of them
And will give empowerments and blessings.
~ Patrul Rinpoche, The Words of My Perfect Teacher, [T5],
27:I saw only the glory of green emeralds, and radiant buddhas walking everywhere, and there was no I to see any of this, but the emeralds were there just the same. ~ Ken Wilber, One Taste,
28:At the center of your being you have the answer; you know who you are and you know what you want. ~ M J Ryan, A Grateful Heart: Daily Blessings for the Evening Meal from Buddha to the Beatles,
29:As you start to see your own potential, you will also begin to recognize it in every being around you. Buddha nature is not a special quality available to just a privileged few. ~ Mingyur Rinpoche,
30:Going for refuge to Buddha, Dharma, and Sangha means that we apply effort to receiving Buddha's blessings, to putting Dharma into practice, and to receiving help from Sangha. ~ Geshe Kelsang Gyatso,
31:Let my skin and sinews and bones dry up, together with all the flesh and blood of my body! I welcome it! But I will not move from this spot until I have attained the supreme and final wisdom.
   ~ Buddha,
32:Christ and Buddha have come and gone, but it is Rudra who still holds the world in the hollow of his hand. ~ Sri Aurobindo, Essays on the Gita, The Vision of the World-Spirit - Time the Destroyer,
33:No matter what you experience on the path, never give up. Because all of the buddhas became enlightened for you. They know your potential, and they will not stop helping until you are enlightened too. ~ Chamtrul Rinpoche,
34:He who has made the Buddha his refuge
Cannot be killed by ten million demons;
Through he transgress his vows or be tormented in mind,
It is certain that he will go beyond rebirth.
~ Patrul Rinpoche, The Words of My Perfect Teacher,
35:A Nirmita (sprul-pa) is an emanation or a manifestation. A Buddha or other realized being is able to project many such Nirmitas simultaneously in an infinite variety of forms. ~ John Myrdhin, The Golden Letters: The Three Statements of Garab Dorje,
36:If you can practice the dharma with as much energy that you have been giving to your samsaric existence, sooner or later you will definitely become a buddha. It is your choice. You have been shown the way. Nobody can do it for you. ~ Chamtrul Rinpoche,
37:When the wind blows the clouds disappear, and all of space is filled with the light of the sun. Likewise, through the power of dharma practice, our obscurations will disappear, revealing what has been there since beginningless time; a buddha. ~ Chamtrul Rinpoche,
38:Flint has the potential to produce fire, and gems have intrinsic value.
We ordinary people can see neither our own eyelashes, which are so close, nor the heavens in the distance.
Likewise, we do not see that the Buddha exists in our own hearts. ~ Nichiren,
39:Do not accept any of my words on faith, believing them just because I said them. Be like an analyst buying gold, who cuts, burns, and critically examines his product for authenticity. Only accept what passes the test by proving useful and beneficial in your life. ~ Buddha,
40:You can search throughout the entire universe for someone who is more deserving of your love and affection than you are yourself, and that person is not to be found anywhere. You yourself, as much as anybody in the entire universe deserve your love and affection.
   ~ Buddha,
41:Even if, in our spiritual practice, it appears we are trying to attain enlightenment, we are actually only expressing it. If we take up Zazen, for instance, then deep within we are doing so not to become Buddhas but to behave like the Buddhas we already are
   ~ Ken Wilber, No Boundary, Pg 145,
42:No matter how insignificant you feel, no matter what problems you have, and no matter how many afflictive emotions fill your mind, never underestimate your potential for a single moment. Like a diamond covered by dirt, your buddha nature is there, waiting to be discovered. ~ Chamtrul Rinpoche,
43:If you can remember that all beings have buddha nature, it will help you cultivate equanimity, because it will feel like everybody is your family. The greater your equanimity, the greater your love and compassion towards them, no matter who they are, or what they have done. ~ Chamtrul Rinpoche,
44:Every suffering is a buddha-seed, because suffering impels mortals to seek wisdom. But you can only say that suffering gives rise to buddhahood. You can’t say that suffering is buddhahood. Your body and mind are the field. Suffering is the seed, wisdom the sprout, and buddhahood the grain. ~ Bodhidharma,
45:Studying the dharma is a vital part of our path. But if we never practice what we have studied, it is as if we have built a great ship, and then left it on dry land. The ship must set sail. That is the only way that we can cross the ocean of samsara to the enlightened state of a buddha. ~ Chamtrul Rinpoche,
46:The great and rare mystics of the past (from Buddha to Christ, from al-Hallaj to Lady Tsogyal, from Hui-neng to Hildegard) were, in fact, ahead of their time, and are still ahead of ours. In other words, they most definitely are not figures of the past. They are figures of the future. ~ Ken Wilber, Sex Ecology Spirituality,
47:In The Morning :::
In the morning, bowing to all;
In the evening, bowing to all.
Respecting others is my only duty--
Hail to the Never-despising Bodhisattva.

In heaven and earth he stands alone.

A real monk
Needs
Only one thing--
a heart like
Never-despising Buddha. ~ Taigu Ryokan,
48:Priding oneself on the strengths or accomplishments of one's practice as well as lamenting one's inability to measure up to the practice are both egotistical attitudes. They are riddled with self-centeredness. The proper way to practice Buddha-mindfulness is to try to nourish the spiritual qualities that the Buddha represents. ~ Sheng yen,
49:So many Siddhas and Buddhas, so many Yogic masters. So many goddesses of various kinds. So many demi-gods and demons, so many silent sages. So many oceans of jewels. So many ways of life, so many languages. So many dynasties of rulers. So many intuitive people, so many selfless servants. O Nanak, His limit has no limit!
   ~ Guru Nanak, Guru Granth Sahib,
50:The birth of all the buddhas of the three times from this utterly pure realm [of] mind itself is this. The basis of the generation of all the sugata's power, fearless miracles and qualities is also this. The source of all the holy dharma is also this. Therefore, it is the absolute Great Mother. - Machik ~ Judith Simmer-Brown, Dakini's Warm Breath,
51:It is not sufficient to worship Krishna, Christ or Buddha without, if there is not the revealing and the formation of the Buddha, the Christ or Krishna in ourselves. And all other aids equally have no other purpose; each is a bridge between mans unconverted state and the revelation of the Divine within him.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
52:As a student who has no idea of dharma and no mind training, you decide to commit to the path and to train yourself. As you train your mind, you begin to see all kinds of things. What you see is not so much the inspiration of a glimpse of enlightenment, or buddha nature. Instead, the first thing you see is what is wrong with samsara. ~ Chogyam Trungpa,
53:The Buddha, the Godhead, resides quite as comfortably in the circuits of a digital computer or the gears of a cycle transmission as he does at the top of the mountain, or in the petals of a flower. To think otherwise is to demean the Buddha - which is to demean oneself. ~ Robert M. Pirsig, Zen and the Art of Motorcycle Maintenance: An Inquiry Into Values,
54:Quoting Dudjom Rinpoche on the buddha-nature: No words can describe it No example can point to it Samsara does not make it worse Nirvana does not make it better It has never been born It has never ceased It has never been liberated It has never been deluded It has never existed It has never been nonexistent It has no limits at all It does not fall into any kind of category ~ Sogyal Rinpoche,
55:A practice that is suitable for one person is not necessarily suitable for someone else, and a practice that is appropriate for one person at one time is not necessarily appropriate for that same person at another time. Buddha did not expect us to put all his teachings into practice right away--they are intended for a great variety of practitioners of different levels and dispositions. ~ Geshe Kelsang Gyatso,
56:The guru is the equal of all the buddhas. To make any connection with him, whether through seeing him, hearing his voice, remembering him or being touched by his hand, will lead us toward liberation. To have full confidence in him is the sure way to progress toward enlightenment. The warmth of his wisdom and compassion will melt the ore of our being and release the gold of the buddha-nature within. ~ Dilgo Khyentse Rinpoche,
57:There are these four ways of answering questions. Which four? There are questions that should be answered categorically [straightforwardly yes, no, this, that]. There are questions that should be answered with an analytical (qualified) answer [defining or redefining the terms]. There are questions that should be answered with a counter-question. There are questions that should be put aside. These are the four ways of answering questions. ~ Buddha, Sutta Pitaka,
58:IN THE entire ten quarters of the Buddha land
There is only one vehicle.
When we see clearly, there is no difference in all the teachings.
What is there to lose? What is there to gain?
If we gain something, it was there from the beginning.
If we lose anything, it is hidden nearby.
Look at the ball in the sleeve of my robe.
Surely it has great value.
[ The first sentence of this poem quotes a famous line from the Lotus Sutra.] ~ Taigu Ryokan,
59:Scientists, therefore, are responsible for their research, not only intellectually but also morally. This responsibility has become an important issue in many of today's sciences, but especially so in physics, in which the results of quantum mechanics and relativity theory have opened up two very different paths for physicists to pursue. They may lead us - to put it in extreme terms - to the Buddha or to the Bomb, and it is up to each of us to decide which path to take. ~ Fritjof Capra,
60:I would like to tell you that an enlightened essence is present in everyone. It is present in every state, both samsara and nirvana, and in all sentient beings; there is no exception. Experience your buddha nature, make it your constant practice, and you will reach enlightenment. In my lifetime I have known many, many people who attained such and enlightened state, both male and female. Awakening to enlightenment is not an ancient fable. It is not mythology. It actually does happen. Bring the oral instructions into your own practical experience and enlightenment is indeed possible; it is not just a fairy tale. ~ Tulku Urgyen Rinpoche,
61:"Where can you find anyone who steals because his karma is deep or his sins heavy? Stealing is the karma, stealing is the sin! If it weren't for stealing, that sin and karma couldn't exist. Whether you steal or whether you don't depends on the present state of your own mind, not on your past karma. And what I'm telling you now doesn't go only for stealing. Generally speaking, all delusions are just the same as stealing. Whether you're going to be deluded or you're not going to, all depends on the present state of your own mind. When you're deluded, you're an unenlightened being; when you're not deluded, you're a buddha. There's no special shortcut to being a buddha beyond this. Isn't it so? Everyone, realize this conclusively!" ~ Bankei,
62:Certainly we have had our Napoleons and our Hitlers, but we have also had Jesus and Buddha. We have had tyrants, but also great humanitarians. We have had corrupt politicians, but also noble rulers. Even in the most selfish of times, the world has brought forth idealists, philanthropists, great artists, musicians, and poets. If we have inherited ages of feuding and intolerance, we have also inherited the magnificence of Leonardo da Vinci and Michelangelo. For each tyrant who has profaned the pages of history, there have been thousands, even millions, of gentle people who have lived unhonored and unknown, keeping principles and living convictions under the most difficult situations. To see this good, and to know it, is to find a new courage and a new faith. ~ Manly P Hall, PRS Journal Summer 1961, p.7,
63:There are a vast amount of Buddhas already, and each one manifests countless forms simultaneously throughout all of the planes of cyclic existence for the benefit of all beings. However, at any given time, each individual being will have a stronger karmic connection with certain Buddhas, compared to other Buddhas.

   Likewise, if you were a Buddha, since a huge number of beings throughout cyclic existence would have a stronger karmic connection with you during certain times, you would be able to benefit them much more directly than the many other Buddhas would be able to. Do not forget this.

   The deeper you realise this, the greater your bodhicitta motivation becomes - in other words, the greater your compassionate wish to attain the enlightened state of a Buddha for the benefit of all beings, as soon as possible!
   ~ Chamtrul Rinpoche,
64:11. The Ultimate Boon:The gods and goddesses then are to be understood as embodiments and custodians of the elixir of Imperishable Being but not themselves the Ultimate in its primary state. What the hero seeks through his intercourse with them is therefore not finally themselves, but their grace, i.e., the power of their sustaining substance. This miraculous energy-substance and this alone is the Imperishable; the names and forms of the deities who everywhere embody, dispense, and represent it come and go. This is the miraculous energy of the thunderbolts of Zeus, Yahweh, and the Supreme Buddha, the fertility of the rain of Viracocha, the virtue announced by the bell rung in the Mass at the consecration, and the light of the ultimate illumination of the saint and sage. Its guardians dare release it only to the duly proven. ~ Joseph Campbell,
65:The thunderbolt (vajra) is one of the major symbols in Buddhist iconography, signifying the spiritual power of Buddhahood (indestructible enlightenment) which shatters the illusory realities of the world. The Absolute, or Adi Buddha, is represented in the images of Tibet as Vajra-Dhara (Tibetan: Dorje-Chang) "Holder of the Adamantine Bolt.
...
We know also that among primitive peoples warriors may speak of their weapons as thunderbolts. Sicut in coelo et in terra: the initiated warrior is an agent of the divine will; his training is not only in manual but also in spiritual skills. Magic (the supernatural power of the thunderbolt), as well as physical force and chemical poison, gives the lethal energy to his blows. A consummate master would require no physical weapon at all; the power of his magic word would suffice. ~ Joseph Campbell, The Hero with a Thousand Faces,
66:When ye look at me I am an idle, idle man; when I look at myself I am a busy, busy man. Since upon the plain of uncreated infinity I am building, building the tower of ecstasy, I have no time for building houses. Since upon the steppe of the void of truth I am breaking, breaking the savage fetter of suffering, I have no time for ploughing family land. Since at the bourn of unity ineffable I am subduing, subduing the demon-foe of self, I have no time for subduing angry foe-men. Since in the palace of mind which transcends duality I am waiting, waiting for spiritual experience as my bride, I have no time for setting up house. Since in the circle of the Buddhas of my body I am fostering, fostering the child of wisdom, I have no time for fostering snivelling children. Since in the frame of the body, the seat of all delight, I am saving, saving precious instruction and reflection, I have no time for saving wordly wealth. ~ Jetsun Milarepa, Songs of Milarepa,
67:Part 3 - Return
12. Refusal of the Return:When the hero-quest has been accomplished, through penetration to the source, or through the grace of some male or female, human or animal, personification, the adventurer still must return with his life-transmuting trophy. The full round, the norm of the monomyth, requires that the hero shall now begin the labor of bringing the runes of wisdom, the Golden Fleece, or his sleeping princess, back into the kingdom of humanity, where the boon may redound to the renewing of the community, the nation, the planet or the ten thousand worlds. But the responsibility has been frequently refused. Even Gautama Buddha, after his triumph, doubted whether the message of realization could be communicated, and saints are reported to have died while in the supernal ecstasy. Numerous indeed are the heroes fabled to have taken up residence forever in the blessed isle of the unaging Goddess of Immortal Being. ~ Joseph Campbell,
68:Turn your thoughts now, and lift up your thoughts to a devout and joyous contemplation on sage Vyasa and Vasishtha, on Narda and Valmiki. Contemplate on the glorious Lord Buddha, Jesus the Christ, prophet Mohammed, the noble Zoroaster (Zarathushtra), Lord Mahavira, the holy Guru Nanak. Think of the great saints and sages of all ages, like Yajnavalkya, Dattatreya, Sulabha and Gargi, Anasooya and Sabari, Lord Gauranga, Mirabai, Saint Theresa and Francis of Assisi. Remember St. Augustine, Jallaludin Rumi, Kabir, Tukaram, Ramdas, Ramakrishna Paramhamsa, Vivekananda and Rama Tirtha. Adore in thy heart the sacred memory of Mahatma Gandhi, sage Ramana Maharishi, Aurobindo Ghosh, Gurudev Sivananda and Swami Ramdas. They verily are the inspirers of humanity towards a life of purity, goodness and godliness. Their lives, their lofty examples, their great teachings constitute the real wealth and greatest treasure of mankind today.
   ~ Sri Chidananda, Advices On Spiritual Living,
69:Attain The Way ::: If students of the way are mistaken about their own real Mind they will indulge in various achievements and practices, expecting to attain realization by such gradual practices. However, even after aeons of diligent searching they will not be able to attain the Way. These methods cannot be compared to the sudden elimination of conceptual thought in this moment; the certain knowledge that there is nothing at all which has absolute existence, nothing on which to lay hold, nothing on which to rely, nothing in which to abide, nothing subjective or objective. It is by preventing the rise of conceptual thought that you will realize Bodhi. When you do, you will just be realizing the Buddha who has always existed in your own Mind.

If students of the Way wish to become Buddhas, they don't need to study any doctrines. They need only learn how to avoid seeking for and attaching themselves to anything. Relinquishment of everything is the Dharma and they who understand this are Buddhas. Only know that the relinquishment of ALL delusions leaves no Dharma on which to lay hold. ~ Huang Po, Attain the Way,
70:You should not be tilted sideways, backwards, or forwards. You should be sitting straight up as if you were supporting the sky with your head. This is not just form or breathing. It expresses the key point of Buddhism. It is a perfect expression of your Buddha nature. If you want true understanding of Buddhism, you should practice this way.

   These forms are not a means of obtaining the right state of mind. To take this posture itself is the purpose of our practice. When you have this posture, you have the right state of mind, so there is no need to try to attain some special state.

   When you try to attain something, your mind starts to wander about somewhere else. When you do not try to attain anything, you have your own body and mind right here. A Zen master would say, "Kill the Buddha!" Kill the Buddha if the Buddha exists somewhere else. Kill the Buddha, because you should resume your own Buddha nature. Doing something is expressing our own nature. We do not exist for the sake of something else. We exist for the sake of ourselves. This is the fundamental teaching expressed in the forms we observe. ~ Shunryu Suzuki, Zen Mind Beginners Mind,
71:I accept, will not give up, and will practice each of the Three Jewels,
   And will not let go of my guru or my yidam deity.
   As the samaya of the Buddha, first among the Three Jewels,
   I will apply myself to the true, essential reality.
   As the samaya of sacred Dharma, second among the Three Jewels,
   I will distill the very essence of all the vehicles' teachings.
   As the samaya of the Sangha, the third and final Jewel,
   I will look upon reality; I will behold pure awareness.
   And as the samaya of the guru and the yidam deity,
   I will take my very own mind, my pure mind, as a witness.
  
   Generally speaking, the Three Jewels should be regarded as the ultimate place to take refuge. As was taught in the section on taking refuge, your mind should be focused one-pointedly, with all your hopes and trust placed in their care. The gurus are a lamp that dispels the darkness of ignorance.
   As the guides who lead you along the path to liberation, they are your sole source of refuge and protection, from now until you attain enlightenment.
   For these reasons, you should act with unwavering faith, pure view and devotion, and engage in the approach and accomplishment of the divine yidam deity. ~ Dzogchen Rinpoche III, Great Perfection Outer and Inner Preliminaries,
72:Ordinarily, man is limited in all these parts of his being and he can grasp at first only so much of the divine truth as has some large correspondence to his own nature and its past development and associations. Therefore God meets us first in different limited affirmations of his divine qualities and nature; he presents himself to the seeker as an absolute of the things he can understand and to which his will and heart can respond; he discloses some name and aspect of his Godhead.

This is what is called in Yoga the is.t.a-devata, the name and form elected by our nature for its worship. In order that the human being may embrace this Godhead with every part of himself, it is represented with a form that answers to its aspects and qualities and which becomes the living body of God to the adorer. These are those forms of Vishnu, Shiva, Krishna, Kali, Durga, Christ, Buddha, which the mind of man seizes on for adoration. Even the monotheist who worships a formless Godhead, yet gives to him some form of quality, some mental form or form of Nature by which he envisages and approaches him. But to be able to see a living form, a mental body, as it were, of the Divine gives to the approach a greater closeness and sweetness. ~ Sri Aurobindo, The Synthesis Of Yoga, The Mystery of Love,
73:The sadhaka of the integral Yoga will make use of all these aids according to his nature; but it is necessary that he should shun their limitations and cast from himself that exclusive tendency of egoistic mind which cries, "My God, my Incarnation, my Prophet, my Guru," and opposes it to all other realisation in a sectarian or a fanatical spirit. All sectarianism, all fanaticism must be shunned; for it is inconsistent with the integrity of the divine realisation.
   On the contrary, the sadhaka of the integral Yoga will not be satisfied until he has included all other names and forms of Deity in his own conception, seen his own Ishta Devata in all others, unified all Avatars in the unity of Him who descends in the Avatar, welded the truth in all teachings into the harmony of the Eternal Wisdom.
   Nor should he forget the aim of these external aids which is to awaken his soul to the Divine within him. Nothing has been finally accomplished if that has not been accomplished. It is not sufficient to worship Krishna, Christ or Buddha without, if there is not the revealing and the formation of the Buddha, the Christ or Krishna in ourselves. And all other aids equally have no other purpose; each is a bridge between man's unconverted state and the revelation of the Divine within him. ~ Sri Aurobindo, The Synthesis Of Yoga,
74:The Particular Necessity for Practice
The second part discusses "the particular necessity for practice."
Through the power of the yoga of speech, the stains that obscure the mind are removed. Once this happens, speech reaches its full potential. It is like discovering the true nature of your speech for the very first time.
To activate the yoga of speech, summon the primordial wisdom deities by calling their names. Just as calling someone's name naturally causes that person to draw closer to you, in the same way calling the wisdom deities by name brings them nearer to you.
They come to see what you want.
This does not mean the wisdom deities will not come if you do not call them. They could come even if you did not call their names.
You call their names-which is what you are doing when you recite mantras-because their names express their actual nature. A quote from the Dorje Kur (rDo rje gur) scripture reads: "To directly perceive the buddhas, bodhisattvas, dakinis and your own consort, get their attention by calling their names and invite them to come." Reciting the deity's name over and over purifies obscurations of speech and establishes the cause of vajra speech.
This cause produces the condition that averts adverse conditions.
The speech of the wisdom deities and your own speech will become the same-vajra speech. ~ Gyatrul Rinpoche, Generating the Deity,
75:CHAPTER V
The Actual Practice:The Yoga of Meditative Equipoise
Part II

The Yoga of the Speech Recitation
The next section explains the yoga of vajra recitation in seven parts:
(1) general understanding, (2) the particular necessity for practice, (3) the actual nature of the recitation, (4) different types of recitation, (5) the manner of reciting the mantra, (6) number of recitations and (7) activity upon completion.
General Understanding
A general understanding of the yoga of vajra recitation is approached by considering the object that needs to be purified by the yoga, the means of purification and the result. The object that needs to be purified through the yoga of speech is the habit of perceiving all sounds-names, words, syllables and anything that is spoken-as merely ordinary sounds with ordinary meanings.
Simply stated, the object to purify is your present, obscured experience of speech and the habitual instincts that accompany it.
The practice of mantra recitation purifies this impure experience and results in pure, vajra-like speech. One achieves the Sambhogakaya and becomes imbued with the sixty qualities of the Buddha's speech. All of one's words become pleasing, meaningful and helpful. The means of purification is to recite the mantra, the pure sounds which the buddhas have given to us, over and over until they are like a spinning wheel of sound. ~ Gyatrul Rinpoche, Generating the DeityZ,
76:The Song Of View, Practice, And Action :::
Oh, my Guru! The Exemplar of the View, Practice, and Action,
Pray vouchsafe me your grace, and enable me
To be absorbed in the realm of Self-nature!

For the View, Practice, Action, and Accomplishment
There are three Key-points you should know:

All the manifestation, the Universe itself, is contained in the mind;
The nature of Mind is the realm of illumination
Which can neither be conceived nor touched.
These are the Key-points of the View.

Errant thoughts are liberated in the Dharmakaya;
The awareness, the illumination, is always blissful;
Meditate in a manner of non-doing and non-effort.
These are the Key-points of Practice.

In the action of naturalness
The Ten Virtues spontaneously grow;
All the Ten Vices are thus purified.
By corrections or remedies
The Illuminating Void is ne'er disturbed.
These are the Key-points of Action.

There is no Nivana to attain beyond;
There is no Samsara here to renounce;
Truly to know the Self-mind
It is to be the Buddha Himself.
These are the Key-points of Accomplishment.

Reduce inwardly the Three Key-points to One.
This One is the Void Nature of Being,
Which only a wondrous Guru
Can clearly illustrate.

Much activity is of no avail;
If one sees the Simultaneously Born Wisdom,
He reaches the goal.

For all practioners of Dharma
The preaching is a precious gem;
It is my direct experience from yogic meditation.
Think carefully and bear it in your minds,
Oh, my children and disciples. ~ Jetsun Milarepa,
77:
   How can one "learn of pure delight"?

First of all, to begin with, one must through an attentive observation grow aware that desires and the satisfaction of desires give only a vague, uncertain pleasure, mixed, fugitive and altogether unsatisfactory. That is usually the starting-point.

   Then, if one is a reasonable being, one must learn to discern what is desire and refrain from doing anything that may satisfy one's desires. One must reject them without trying to satisfy them. And so the first result is exactly one of the first observations stated by the Buddha in his teaching: there is an infinitely greater delight in conquering and eliminating a desire than in satisfying it. Every sincere and steadfast seeker will realise after some time, sooner or later, at times very soon, that this is an absolute truth, and that the delight felt in overcoming a desire is incomparably higher than the small pleasure, so fleeting and mixed, which may be found in the satisfaction of his desires. That is the second step.

   Naturally, with this continuous discipline, in a very short time the desires will keep their distance and will no longer bother you. So you will be free to enter a little more deeply into your being and open yourself in an aspiration to... the Giver of Delight, the divine Element, the divine Grace. And if this is done with a sincere self-giving - something that gives itself, offers itself and expects nothing in exchange for its offering - one will feel that kind of sweet warmth, comfortable, intimate, radiant, which fills the heart and is the herald of Delight.    After this, the path is easy.
   ~ The Mother, Questions And Answers 1957-1958,
78:[God is] The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the Avatar and the Guru. By the Ishta Devata, the chosen deity, is meant, - not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or in some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine.
   Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar - Krishna, Christ, Buddha.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 65 [T9],
79:There is a story I would like to tell you about a woman who practices the invocation of the Buddha Amitabha's name. She is very tough, and she practices the invocation three times daily, using a wooden drum and a bell, reciting, "Namo Amitabha Buddha" for one hour each time. When she arrives at one thousand times, she invites the bell to sound. (In Vietnamese, we don't say "strike" or "hit" a bell.) Although she has been doing this for ten years, her personality has not changed. She is still quite mean, shouting at people all the time.

A friend wanted to teach her a lesson, so one afternoon when she had just lit the incense, invited the bell to sound three times, and was beginning to recite "Namo Amitabha Buddha," he came to her door, and said, "Mrs. Nguyen, Mrs. Nguyen!" She found it very annoying because this was her time of practice, but he just stood at the front gate shouting her name. She said to herself, "I have to struggle against my anger, so I will ignore that," and she went on, "Namo Amitabha Buddha, Namo Amitabha Buddha."

The gentleman continued to shout her name, and her anger became more and more oppressive. She struggled against it, wondering, "Should I stop my recitation and go and give him a piece of my mind?" But she continued chanting, and she struggled very hard. Fire mounted in her, but she still tried to chant "Namo Amitabha Buddha." The gentleman knew it, and he continued to shout, "Mrs. Nguyen! Mrs. Nguyen!"

She could not bear it any longer. She threw away the bell and the drum. She slammed the door, went out to the gate and said, "Why, why do you behave like that? Why do you call my name hundreds of times like that?" The gentleman smiled at her and said, "I just called your name for ten minutes, and you are so angry. You have been calling the Buddha's name for ten years. Think how angry he must be! ~ Thich Nhat Hanh,
80:Self-Abuse by Drugs
Not a drop of alcohol is to be brought into this temple.
Master Bassui (1327-1387)1
(His dying instructions: first rule)
In swinging between liberal tolerance one moment and outraged repression the next,
modern societies seem chronically incapable of reaching consistent attitudes about
drugs.
Stephen Batchelor2
Drugs won't show you the truth. Drugs will only show you what it's like to be on drugs.
Brad Warner3

Implicit in the authentic Buddhist Path is sila. It is the time-honored practice
of exercising sensible restraints [Z:73-74]. Sila's ethical guidelines provide the
bedrock foundation for one's personal behavior in daily life. At the core of every
religion are some self-disciplined renunciations corresponding to sila. Yet, a profound irony has been reshaping the human condition in most cultures during the
last half century. It dates from the years when psychoactive drugs became readily
available. During this era, many naturally curious persons could try psychedelic
short-cuts and experience the way their consciousness might seem to ''expand.'' A
fortunate few of these experimenters would become motivated to follow the nondrug meditative route when they pursued various spiritual paths.
One fact is often overlooked. Meditation itself has many mind-expanding, psychedelic properties [Z:418-426]. These meditative experiences can also stimulate a
drug-free spiritual quest.
Meanwhile, we live in a drug culture. It is increasingly a drugged culture, for which overprescribing physicians must shoulder part of the blame. Do
drugs have any place along the spiritual path? This issue will always be hotly
debated.4
In Zen, the central issue is not whether each spiritual aspirant has the ''right''
to exercise their own curiosity, or the ''right'' to experiment on their own brains in
the name of freedom of religion. It is a free country. Drugs are out there. The real
questions are:
 Can you exercise the requisite self-discipline to follow the Zen Buddhist Path?
 Do you already have enough common sense to ask that seemingly naive question,

''What would Buddha do?'' (WWBD).
~ James Austin, Zen-Brain_Reflections,_Reviewing_Recent_Developments_in_Meditation_and_States_of_Consciousness,
81:reading :::
   Self-Help Reading List:
   James Allen As a Man Thinketh (1904)
   Marcus Aurelius Meditations (2nd Century)
   The Bhagavad-Gita
   The Bible
   Robert Bly Iron John (1990)
   Boethius The Consolation of Philosophy (6thC)
   Alain de Botton How Proust Can Change Your Life (1997)
   William Bridges Transitions: Making Sense of Life's Changes (1980)
   David Brooks The Road to Character (2015)
   Brené Brown Daring Greatly (2012)
   David D Burns The New Mood Therapy (1980)
   Joseph Campbell (with Bill Moyers) The Power of Myth (1988)
   Richard Carlson Don't Sweat The Small Stuff (1997)
   Dale Carnegie How to Win Friends and Influence People (1936)
   Deepak Chopra The Seven Spiritual Laws of Success (1994)
   Clayton Christensen How Will You Measure Your Life? (2012)
   Paulo Coelho The Alchemist (1988)
   Stephen Covey The 7 Habits of Highly Effective People (1989)
   Mihaly Cziksentmihalyi Flow: The Psychology of Optimal Experience (1991)
   The Dalai Lama & Howard Cutler The Art of Happiness (1999)
   The Dhammapada (Buddha's teachings)
   Charles Duhigg The Power of Habit (2011)
   Wayne Dyer Real Magic (1992)
   Ralph Waldo Emerson Self-Reliance (1841)
   Clarissa Pinkola Estes Women Who Run With The Wolves (1996)
   Viktor Frankl Man's Search For Meaning (1959)
   Benjamin Franklin Autobiography (1790)
   Shakti Gawain Creative Visualization (1982)
   Daniel Goleman Emotional Intelligence (1995)
   John Gray Men Are From Mars, Women Are From Venus (1992)
   Louise Hay You Can Heal Your Life (1984)
   James Hillman The Soul's Code: In Search of Character and Calling (1996)
   Susan Jeffers Feel The Fear And Do It Anyway (1987)
   Richard Koch The 80/20 Principle (1998)
   Marie Kondo The Life-Changing Magic of Tidying Up (2014)
   Ellen Langer Mindfulness: Choice and Control in Everyday Life (1989)
   Lao-Tzu Tao-te Ching (The Way of Power)
   Maxwell Maltz Psycho-Cybernetics (1960)
   Abraham Maslow Motivation and Personality (1954)
   Thomas Moore Care of the Soul (1992)
   Joseph Murphy The Power of Your Subconscious Mind (1963)
   Norman Vincent Peale The Power of Positive Thinking (1952)
   M Scott Peck The Road Less Traveled (1990)
   Anthony Robbins Awaken The Giant Within (1991)
   Florence Scovell-Shinn The Game of Life and How To Play It (1923)
   Martin Seligman Learned Optimism (1991)
   Samuel Smiles Self-Help (1859)
   Pierre Teilhard de Chardin The Phenomenon of Man (1955)
   Henry David Thoreau Walden (1854)
   Marianne Williamson A Return To Love (1993)
   ~ Tom Butler-Bowdon, 50 Self-Help,
82:The Song Of Food And Dwelling :::
I bow down at the feet of the wish-fulfilling Guru.
Pray vouchsafe me your grace in bestowing beneficial food,
Pray make me realize my own body as the house of Buddha,
Pray grant me this knowledge.

I built the house through fear,
The house of Sunyata, the void nature of being;
Now I have no fear of its collapsing.
I, the Yogi with the wish-fulfilling gem,
Feel happiness and joy where'er I stay.

Because of the fear of cold, I sought for clothes;
The clothing I found is the Ah Shea Vital Heat.
Now I have no fear of coldness.

Because of the fear of poverty, I sought for riches;
The riches I found are the inexhaustible Seven Holy Jewels.
Now I have no fear of poverty.

Because of the fear of hunger, I sought for food;
The food I found is the Samadhi of Suchness.
Now I have no fear of hunger.

Because of the fear of thirst, I sought for drink;
The heavenly drink I found is the wine of mindfulness.
Now I have no fear of thirst.

Because of the fear of loneliness, I searched for a friend;
The friend I found is the bliss of perpetual Sunyata.
Now I have no fear of loneliness.

Because of the fear of going astray,
I sought for the right path to follow.
The wide path I found is the Path of Two-in-One.
Now I do not fear to lose my way.

I am a yogi with all desirable possessions,
A man always happy where'er he stays.

Here at Yolmo Tagpu Senge Tson,
The tigress howling with a pathetic, trembling cry,
Reminds me that her helpless cubs are innocently playing.
I cannot help but feel a great compassion for them,
I cannot help but practice more diligently,
I cannot help but augment thus my Bodhi-Mind.

The touching cry of the monkey,
So impressive and so moving,
Cannot help but raise in me deep pity.
The little monkey's chattering is amusing and pathetic;
As I hear it, I cannot but think of it with compassion.

The voice of the cuckoo is so moving,
And so tuneful is the lark's sweet singing,
That when I hear them I cannot help but listen
When I listen to them,
I cannot help but shed tears.

The varied cries and cawings of the crow,
Are a good and helpful friend unto the yogi.
Even without a single friend,
To remain here is a pleasure.
With joy flowing from my heart, I sing this happy song;
May the dark shadow of all men's sorrows
Be dispelled by my joyful singing. ~ Jetsun Milarepa,
83:Ekajaṭī or Ekajaṭā, (Sanskrit: "One Plait Woman"; Wylie: ral gcig ma: one who has one knot of hair),[1] also known as Māhacīnatārā,[2] is one of the 21 Taras. Ekajati is, along with Palden Lhamo deity, one of the most powerful and fierce goddesses of Vajrayana Buddhist mythology.[1][3] According to Tibetan legends, her right eye was pierced by the tantric master Padmasambhava so that she could much more effectively help him subjugate Tibetan demons.

Ekajati is also known as "Blue Tara", Vajra Tara or "Ugra Tara".[1][3] She is generally considered one of the three principal protectors of the Nyingma school along with Rāhula and Vajrasādhu (Wylie: rdo rje legs pa).

Often Ekajati appears as liberator in the mandala of the Green Tara. Along with that, her ascribed powers are removing the fear of enemies, spreading joy, and removing personal hindrances on the path to enlightenment.

Ekajati is the protector of secret mantras and "as the mother of the mothers of all the Buddhas" represents the ultimate unity. As such, her own mantra is also secret. She is the most important protector of the Vajrayana teachings, especially the Inner Tantras and termas. As the protector of mantra, she supports the practitioner in deciphering symbolic dakini codes and properly determines appropriate times and circumstances for revealing tantric teachings. Because she completely realizes the texts and mantras under her care, she reminds the practitioner of their preciousness and secrecy.[4] Düsum Khyenpa, 1st Karmapa Lama meditated upon her in early childhood.

According to Namkhai Norbu, Ekajati is the principal guardian of the Dzogchen teachings and is "a personification of the essentially non-dual nature of primordial energy."[5]

Dzogchen is the most closely guarded teaching in Tibetan Buddhism, of which Ekajati is a main guardian as mentioned above. It is said that Sri Singha (Sanskrit: Śrī Siṃha) himself entrusted the "Heart Essence" (Wylie: snying thig) teachings to her care. To the great master Longchenpa, who initiated the dissemination of certain Dzogchen teachings, Ekajati offered uncharacteristically personal guidance. In his thirty-second year, Ekajati appeared to Longchenpa, supervising every ritual detail of the Heart Essence of the Dakinis empowerment, insisting on the use of a peacock feather and removing unnecessary basin. When Longchenpa performed the ritual, she nodded her head in approval but corrected his pronunciation. When he recited the mantra, Ekajati admonished him, saying, "Imitate me," and sang it in a strange, harmonious melody in the dakini's language. Later she appeared at the gathering and joyously danced, proclaiming the approval of Padmasambhava and the dakinis.[6] ~ Wikipedia,
84:Something happened to you before you were born, and this is what it was:
   STAGE ONE: THE CHIKHAI
   The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together).
   Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light."
   The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project,
85:Apotheosis ::: One of the most powerful and beloved of the Bodhisattvas of the Mahayana Buddhism of Tibet, China, and Japan is the Lotus Bearer, Avalokiteshvara, "The Lord Looking Down in Pity," so called because he regards with compassion all sentient creatures suffering the evils of existence. To him goes the millionfold repeated prayer of the prayer wheels and temple gongs of Tibet: Om mani padme hum, "The jewel is in the lotus." To him go perhaps more prayers per minute than to any single divinity known to man; for when, during his final life on earth as a human being, he shattered for himself the bounds of the last threshold (which moment opened to him the timelessness of the void beyond the frustrating mirage-enigmas of the named and bounded cosmos), he paused: he made a vow that before entering the void he would bring all creatures without exception to enlightenment; and since then he has permeated the whole texture of existence with the divine grace of his assisting presence, so that the least prayer addressed to him, throughout the vast spiritual empire of the Buddha, is graciously heard. Under differing forms he traverses the ten thousand worlds, and appears in the hour of need and prayer. He reveals himself in human form with two arms, in superhuman forms with four arms, or with six, or twelve, or a thousand, and he holds in one of his left hands the lotus of the world.

Like the Buddha himself, this godlike being is a pattern of the divine state to which the human hero attains who has gone beyond the last terrors of ignorance. "When the envelopment of consciousness has been annihilated, then he becomes free of all fear, beyond the reach of change." This is the release potential within us all, and which anyone can attain-through herohood; for, as we read: "All things are Buddha-things"; or again (and this is the other way of making the same statement) : "All beings are without self."

The world is filled and illumined by, but does not hold, the Bodhisattva ("he whose being is enlightenment"); rather, it is he who holds the world, the lotus. Pain and pleasure do not enclose him, he encloses them-and with profound repose. And since he is what all of us may be, his presence, his image, the mere naming of him, helps. "He wears a garland of eight thousand rays, in which is seen fully reflected a state of perfect beauty.

The color of his body is purple gold. His palms have the mixed color of five hundred lotuses, while each finger tip has eighty-four thousand signet-marks, and each mark eighty-four thousand colors; each color has eighty-four thousand rays which are soft and mild and shine over all things that exist. With these jewel hands he draws and embraces all beings. The halo surrounding his head is studded with five hundred Buddhas, miraculously transformed, each attended by five hundred Bodhisattvas, who are attended, in turn, by numberless gods. And when he puts his feet down to the ground, the flowers of diamonds and jewels that are scattered cover everything in all directions. The color of his face is gold. While in his towering crown of gems stands a Buddha, two hundred and fifty miles high." - Amitayur-Dhyana Sutra, 19; ibid., pp. 182-183. ~ Joseph Campbell, The Hero with a Thousand Faces, Apotheosis,
86:GURU YOGA
   Guru yoga is an essential practice in all schools of Tibetan Buddhism and Bon. This is true in sutra, tantra, and Dzogchen. It develops the heart connection with the masteR By continually strengthening our devotion, we come to the place of pure devotion in ourselves, which is the unshakeable, powerful base of the practice. The essence of guru yoga is to merge the practitioner's mind with the mind of the master.
   What is the true master? It is the formless, fundamental nature of mind, the primordial awareness of the base of everything, but because we exist in dualism, it is helpful for us to visualize this in a form. Doing so makes skillful use of the dualisms of the conceptual mind, to further strengthen devotion and help us stay directed toward practice and the generation of positive qualities.
   In the Bon tradition, we often visualize either Tapihritsa* as the master, or the Buddha ShenlaOdker*, who represents the union of all the masters. If you are already a practitioner, you may have another deity to visualize, like Guru Rinpoche or a yidam or dakini. While it is important to work with a lineage with which you have a connection, you should understand that the master you visualize is the embodiment of all the masters with whom you are connected, all the teachers with whom you have studied, all the deities to whom you have commitments. The master in guru yoga is not just one individual, but the essence of enlightenment, the primordial awareness that is your true nature.
   The master is also the teacher from whom you receive the teachings. In the Tibetan tradition, we say the master is more important than the Buddha. Why? Because the master is the immediate messenger of the teachings, the one who brings the Buddha's wisdom to the student. Without the master we could not find our way to the Buddha. So we should feel as much devotion to the master as we would to the Buddha if the Buddha suddenly appeared in front of us.
   Guru yoga is not just about generating some feeling toward a visualized image. It is done to find the fundamental mind in yourself that is the same as the fundamental mind of all your teachers, and of all the Buddhas and realized beings that have ever lived. When you merge with the guru, you merge with your pristine true nature, which is the real guide and masteR But this should not be an abstract practice. When you do guru yoga, try to feel such intense devotion that the hair stands upon your neck, tears start down your face, and your heart opens and fills with great love. Let yourself merge in union with the guru's mind, which is your enlightened Buddha-nature. This is the way to practice guru yoga.
  
The Practice
   After the nine breaths, still seated in meditation posture, visualize the master above and in front of you. This should not be a flat, two dimensional picture-let a real being exist there, in three dimensions, made of light, pure, and with a strong presence that affects the feeling in your body,your energy, and your mind. Generate strong devotion and reflect on the great gift of the teachings and the tremendous good fortune you enjoy in having made a connection to them. Offer a sincere prayer, asking that your negativities and obscurations be removed, that your positive qualities develop, and that you accomplish dream yoga.
   Then imagine receiving blessings from the master in the form of three colored lights that stream from his or her three wisdom doors- of body, speech, and mind-into yours. The lights should be transmitted in the following sequence: White light streams from the master's brow chakra into yours, purifying and relaxing your entire body and physical dimension. Then red light streams from the master's throat chakra into yours, purifying and relaxing your energetic dimension. Finally, blue light streams from the master's heart chakra into yours, purifying and relaxing your mind.
   When the lights enter your body, feel them. Let your body, energy, and mind relax, suffused inwisdom light. Use your imagination to make the blessing real in your full experience, in your body and energy as well as in the images in your mind.
   After receiving the blessing, imagine the master dissolving into light that enters your heart and resides there as your innermost essence. Imagine that you dissolve into that light, and remain inpure awareness, rigpa.
   There are more elaborate instructions for guru yoga that can involve prostrations, offerings, gestures, mantras, and more complicated visualizations, but the essence of the practice is mingling your mind with the mind of the master, which is pure, non-dual awareness. Guru yoga can be done any time during the day; the more often the better. Many masters say that of all the practices it is guru yoga that is the most important. It confers the blessings of the lineage and can open and soften the heart and quiet the unruly mind. To completely accomplish guru yoga is to accomplish the path.
   ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep, [T3],
87:Death & Fame

When I die

I don't care what happens to my body throw ashes in the air, scatter 'em in East River bury an urn in Elizabeth New Jersey, B'nai Israel Cemetery

But I want a big funeral St. Patrick's Cathedral, St. Mark's Church, the largest synagogue in Manhattan

First, there's family, brother, nephews, spry aged Edith stepmother 96, Aunt Honey from old Newark,

Doctor Joel, cousin Mindy, brother Gene one eyed one ear'd, sister-in-law blonde Connie, five nephews, stepbrothers & sisters their grandchildren, companion Peter Orlovsky, caretakers Rosenthal & Hale, Bill Morgan--

Next, teacher Trungpa Vajracharya's ghost mind, Gelek Rinpoche, there Sakyong Mipham, Dalai Lama alert, chance visiting America, Satchitananda Swami Shivananda, Dehorahava Baba, Karmapa XVI, Dudjom Rinpoche, Katagiri & Suzuki Roshi's phantoms Baker, Whalen, Daido Loorie, Qwong, Frail White-haired Kapleau Roshis, Lama Tarchen --

Then, most important, lovers over half-century Dozens, a hundred, more, older fellows bald & rich young boys met naked recently in bed, crowds surprised to see each other, innumerable, intimate, exchanging memories

"He taught me to meditate, now I'm an old veteran of the thousandday retreat --"

"I played music on subway platforms, I'm straight but loved him he loved me"

"I felt more love from him at 19 than ever from anyone"

"We'd lie under covers gossip, read my poetry, hug & kiss belly to belly arms round each other"

"I'd always get into his bed with underwear on & by morning my skivvies would be on the floor"

"Japanese, always wanted take it up my bum with a master"

"We'd talk all night about Kerouac & Cassady sit Buddhalike then sleep in his captain's bed."

"He seemed to need so much affection, a shame not to make him happy"

"I was lonely never in bed nude with anyone before, he was so gentle my stomach shuddered when he traced his finger along my abdomen nipple to hips-- "

"All I did was lay back eyes closed, he'd bring me to come with mouth & fingers along my waist"

"He gave great head"

So there be gossip from loves of 1948, ghost of Neal Cassady commin-gling with flesh and youthful blood of 1997 and surprise -- "You too? But I thought you were straight!"

"I am but Ginsberg an exception, for some reason he pleased me."

"I forgot whether I was straight gay queer or funny, was myself, tender and affectionate to be kissed on the top of my head, my forehead throat heart & solar plexus, mid-belly. on my prick, tickled with his tongue my behind"

"I loved the way he'd recite 'But at my back allways hear/ time's winged chariot hurrying near,' heads together, eye to eye, on a pillow --"

Among lovers one handsome youth straggling the rear

"I studied his poetry class, 17 year-old kid, ran some errands to his walk-up flat, seduced me didn't want to, made me come, went home, never saw him again never wanted to... "

"He couldn't get it up but loved me," "A clean old man." "He made sure I came first"

This the crowd most surprised proud at ceremonial place of honor--

Then poets & musicians -- college boys' grunge bands -- age-old rock star Beatles, faithful guitar accompanists, gay classical con-ductors, unknown high Jazz music composers, funky trum-peters, bowed bass & french horn black geniuses, folksinger fiddlers with dobro tamborine harmonica mandolin auto-harp pennywhistles & kazoos

Next, artist Italian romantic realists schooled in mystic 60's India, Late fauve Tuscan painter-poets, Classic draftsman Massa-chusets surreal jackanapes with continental wives, poverty sketchbook gesso oil watercolor masters from American provinces

Then highschool teachers, lonely Irish librarians, delicate biblio-philes, sex liberation troops nay armies, ladies of either sex

"I met him dozens of times he never remembered my name I loved him anyway, true artist"

"Nervous breakdown after menopause, his poetry humor saved me from suicide hospitals"

"Charmant, genius with modest manners, washed sink, dishes my studio guest a week in Budapest"

Thousands of readers, "Howl changed my life in Libertyville Illinois"

"I saw him read Montclair State Teachers College decided be a poet-- "

"He turned me on, I started with garage rock sang my songs in Kansas City"

"Kaddish made me weep for myself & father alive in Nevada City"

"Father Death comforted me when my sister died Boston l982"

"I read what he said in a newsmagazine, blew my mind, realized others like me out there"

Deaf & Dumb bards with hand signing quick brilliant gestures

Then Journalists, editors's secretaries, agents, portraitists & photo-graphy aficionados, rock critics, cultured laborors, cultural historians come to witness the historic funeral Super-fans, poetasters, aging Beatnicks & Deadheads, autograph-hunters, distinguished paparazzi, intelligent gawkers

Everyone knew they were part of 'History" except the deceased who never knew exactly what was happening even when I was alive
February 22, 1997
~ Allen Ginsberg,
88:If you have devotion, the Buddha is always right in front of you. ~ Dzongsar Khyentse Rinpoche,
89:A jug fills drop by drop. ~ Buddha,
90:To take the last issue, the difficult issue, first. The first great Dharma systems, East and West, all arose, without exception, in the so-called “axial period” (Karl Jaspers), that rather extraordinary period beginning around the 6th century B.C. (plus or minus several centuries), a period that saw the birth of Gautama Buddha, Lao Tzu, Confucius, Moses, Plato, Patanjali—a period that would soon give way, over the next few centuries, to include Ashvaghosa, Nagarjuna, Plotinus, Jesus, Philo, Valentinus…. Virtually all of the major tenets of the perennial philosophy were first laid down during this amazing era (in Buddhism, Hinduism, Taoism, Judaism, Christianity….) ~ Ken Wilber, Integral Life, right-bucks
91:Bhagavan, bodhisattvas should not learn many teachings. Bhagavan, if bodhisattvas grasp and know one teaching, they will have all of the Buddha’s teachings in the palm of their hand. What is this one teaching? It is great compassion. ~ Je Tsongkhapa, Lamrim Chenmo,

*** NEWFULLDB 2.4M ***

1:Believe nothing, ~ Gautama Buddha
2:Christ and Buddha, ~ Joe Haldeman
3:Embrace nothing: ~ Gautama Buddha
4:Speak the truth. ~ Gautama Buddha
5:Be your own lamp. ~ Gautama Buddha
6:Greater in battle ~ Gautama Buddha
7:A jug fills drop by drop. ~ Buddha,
8:You are all Buddhas. ~ Gautama Buddha
9:All life is temporary ~ Gautama Buddha
10:We are what we think. ~ Gautama Buddha
11:You are all the Buddha. ~ Gautama Buddha
12:A jug fill drop by drop. ~ Gautama Buddha
13:Be a lamp unto yourself. ~ Gautama Buddha
14:I have the body of a GOD ~ Gautama Buddha
15:You only lose what you cling to. ~ Buddha
16:A jug fills drop by drop. ~ Gautama Buddha
17:Be a light unto yourself. ~ Gautama Buddha
18:Live like a mighty river. ~ Gautama Buddha
19:Make of yourself a light. ~ Gautama Buddha
20:Suffering is an illusion. ~ Gautama Buddha
21:What we think, we become. ~ Gautama Buddha
22:When you come upon a path ~ Gautama Buddha
23:Conquer a liar with truth. ~ Gautama Buddha
24:Know what you do not know. ~ Gautama Buddha
25:The non-doing of any evil, ~ Gautama Buddha
26:What you think you become. ~ Gautama Buddha
27:Pain is the outcome of sin. ~ Gautama Buddha
28:See the truth, and you will see me. ~ Buddha
29:True loveis bornfrom understanding. ~ Buddha
30:من يعتقد أنه قادر فهو قادر. ~ Gautama Buddha
31:Consider Others as Yourself. ~ Gautama Buddha
32:~ Jalaluddin Rumi twitter.com/BuddhaDoodles/…
33:The fiercest fire is hatred. ~ Gautama Buddha
34:Buddhas don't practice nonsense. ~ Bodhidharma
35:I am always at the beginning. ~ Gautama Buddha
36:Look for Buddha outside your own mind, ~ Dogen
37:There is no fire like passion ~ Gautama Buddha
38:What we think, we become.” —Buddha ~ Anonymous
39:You are what you think about. ~ Gautama Buddha
40:All babies are Buddha babies. ~ Joseph Campbell
41:Attachment leads to suffering. ~ Gautama Buddha
42:Conquer the angry man by love. ~ Gautama Buddha
43:Live joyfully, without desire. ~ Gautama Buddha
44:Once a Buddha, always a Buddha. ~ Roger Zelazny
45:Seek not revenge, but the Buddha. ~ Neil Gaiman
46:Fill your mind with compassion. ~ Gautama Buddha
47:Hate is only conquered by love. ~ Gautama Buddha
48:He who slings mud loses ground. ~ Gautama Buddha
49:I am moonlighting for the Buddha. ~ John Burdett
50:The darkest night is ignorance. ~ Gautama Buddha
51:We see as we are,” said the Buddha, ~ Rolf Potts
52:Be greatly aware of the present. ~ Gautama Buddha
53:be greatly aware of the present. ~ Gautama Buddha
54:Be the witness of your thoughts. ~ Gautama Buddha
55:He is able who think he is able. ~ Gautama Buddha
56:May I hold myself in compassion. ~ Gautama Buddha
57:The greatest prayer is patience. ~ Gautama Buddha
58:Winter always turns into Spring. ~ Gautama Buddha
59:You only lose what you cling to. ~ Gautama Buddha
60:After enlightenment, the laundry. ~ Gautama Buddha
61:A lotus for you. A Buddha to be. ~ Thich Nhat Hanh
62:Be calm. Be Zen. You are Buddha. ~ James Patterson
63:He is able who thinks he is able. ~ Gautama Buddha
64:Let a man overcome anger by love. ~ Gautama Buddha
65:Look within, thou art the Buddha. ~ Gautama Buddha
66:Nothing is forever except change. ~ Gautama Buddha
67:The good news is that we are Buddha. ~ Albert Low
68:contentment is the greatest wealth ~ Gautama Buddha
69:Don't just do something, be there. ~ Gautama Buddha
70:He who is grateful doesn't suffer. ~ Gautama Buddha
71:Live in joy, in love, in health, in peace. ~ Buddha
72:Believe there is good in the world. ~ Gautama Buddha
73:Born out of concern for all beings. ~ Gautama Buddha
74:How deeply did you learn to let go? ~ Gautama Buddha
75:newborns reminded her of tiny buddhas ~ Jodi Picoult
76:Our life is a creation of our mind. ~ Gautama Buddha
77:Patience is the highest asceticism. ~ Gautama Buddha
78:Rule your mind or it will rule you. ~ Gautama Buddha
79:See the truth, and you will see me. ~ Gautama Buddha
80:The root of suffering is attachment ~ Gautama Buddha
81:You create what you defend against. ~ Gautama Buddha
82:A disciplined mind brings happiness. ~ Gautama Buddha
83:After 48 years, I have said nothing. ~ Gautama Buddha
84:Awakening is natural,delusion is not ~ Gautama Buddha
85:Form is emptiness, emptiness is form ~ Gautama Buddha
86:Hate never ends hate. Only love can. ~ Gautama Buddha
87:Life is uncertain; death is certain. ~ Gautama Buddha
88:The mind contains all possibilities. ~ Gautama Buddha
89:To forgive others is to be good to yourself. ~ Buddha
90:With our thoughts we make the world. ~ Gautama Buddha
91:You can only lose what you cling to. ~ Gautama Buddha
92:Don't quote the Buddha. Be the Buddha. ~ Eckhart Tolle
93:From a withered tree, a flower blooms ~ Gautama Buddha
94:I would like Epicurus and Buddha to become one. ~ Osho
95:Jesus and Buddha cannot both be right ~ Ravi Zacharias
96:Learn to ne happy with what you have. ~ Gautama Buddha
97:The vast silence of Buddha overtakes ~ Denise Levertov
98:True love is born from understanding. ~ Gautama Buddha
99:Doubt everything. Find your own light. ~ Gautama Buddha
100:Doubt everything; find your own light. ~ Gautama Buddha
101:Flower and thorn are in the same stem. ~ Gautama Buddha
102:It is better to travel, than to arrive ~ Gautama Buddha
103:Regard this fleeting world like this: ~ Gautama Buddha
104:What is most needed is a loving heart. ~ Gautama Buddha
105:Your actions are your only belongings. ~ Gautama Buddha
106:Your worst enemy is your best teacher. ~ Gautama Buddha
107:Drink deeply. Live in serenity and joy. ~ Gautama Buddha
108:It is our minds that create this world. ~ Gautama Buddha
109:It is your mind that creates the world. ~ Gautama Buddha
110:Pain is certain, suffering is optional. ~ Gautama Buddha
111:The end of desire is the end of sorrow. ~ Gautama Buddha
112:The trouble is you think you have time. ~ Gautama Buddha
113:‎You only lose that which you cling to. ~ Gautama Buddha
114:If a string has one end, it has another. ~ Gautama Buddha
115:It is better to travel well then arrive. ~ Gautama Buddha
116:Joyful is the accumulation of good work. ~ Gautama Buddha
117:Rely on the teaching, not on the person; ~ Gautama Buddha
118:Suffering, if it does not diminish love, ~ Gautama Buddha
119:The trouble is, you think you have time. ~ Gautama Buddha
120:Your enemy can be your greatest teacher. ~ Gautama Buddha
121:Happiness never decreases by being shared ~ Gautama Buddha
122:If Jesus, Moses, the Buddha and Mohammed ~ Brian D McLaren
123:Mindfulness of the body leads to nirvana. ~ Gautama Buddha
124:Resolutely train yourself to attain peace ~ Gautama Buddha
125:The Gift of Truth excels all other Gifts. ~ Gautama Buddha
126:The gift of truth excels all other gifts. ~ Gautama Buddha
127:The seeker is that which is being sought. ~ Gautama Buddha
128:The word “buddha” means one who is awake. ~ Jack Kornfield
129:The world is full of Buddhas but they're sleeping. ~ Mooji
130:To have everything is to possess nothing. ~ Gautama Buddha
131:Your greatest weapon is your enemy's mind ~ Gautama Buddha
132:A person creates what they defend against. ~ Gautama Buddha
133:Attachment is the source of all suffering. ~ Gautama Buddha
134:"Everybody has Buddha-nature." ~ Dzongsar Khyentse Rinpoche
135:Happiness never decreased by being shared. ~ Gautama Buddha
136:Hindus believe Buddha to be an Avatara. ~ Swami Vivekananda
137:Holy fucking Christ Buddha badger fuck, ~ M Todd Gallowglas
138:Is it timely? Is it necessary? Is it kind? ~ Gautama Buddha
139:Not even death can wipe out our good deeds ~ Gautama Buddha
140:Nothing is to be clung to as I, me or mine ~ Gautama Buddha
141:Resolutely train yourself to attain peace. ~ Gautama Buddha
142:To know and not to use is not yet to know! ~ Gautama Buddha
143:War ends only when people love each other. ~ Gautama Buddha
144:Above all, do not lose your desire to walk. ~ Gautama Buddha
145:All fear violence, all are afraid of death. ~ Gautama Buddha
146:Come and see...place no head above your own ~ Gautama Buddha
147:Concentrate the mind on the present moment. ~ Gautama Buddha
148:Conquer yourself and you'llwin thousand of battles. ~ Buddha
149:Hunger (for things) is the supreme disease. ~ Gautama Buddha
150:If you meet the Buddha on the road, kill him. ~ Linji Yixuan
151:Love and serve the world through your work. ~ Gautama Buddha
152:May all that have life be delivered from suffering. ~ Buddha
153:May you live like the lotus—at ease in muddy water. ~ Buddha
154:My whole life, I never spoke a single-word. ~ Gautama Buddha
155:Peace comes from within. Do not seek it without.
   ~ Buddha,
156:Wear your ego like a loose fitting garment. ~ Gautama Buddha
157:Your actions are your only true belongings. ~ Gautama Buddha
158:From the very beginning all beings are Buddha. ~ Hakuin Ekaku
159:Give thanks for what had been given to you, ~ Gautama Buddha
160:Hatred is never ended by hatred but by love. ~ Gautama Buddha
161:Love lasts when the relationship comes first ~ Gautama Buddha
162:Man should make himself a lot of good karma. ~ Gautama Buddha
163:The Buddha and all sentient beings are not two. ~ Takuan Soho
164:The mind is the source of happiness and unhappiness. ~ Buddha
165:Do not speak - unless it improves on silence. ~ Gautama Buddha
166:Emotion arise from Desire, hence an Illusion. ~ Gautama Buddha
167:If your mind is pure, all buddha-lands are pure. ~ Bodhidharma
168:In compassion lies the world's true strength. ~ Gautama Buddha
169:I teach about suffering and the way to end it ~ Gautama Buddha
170:It is in this way that I went forth to teach. ~ Gautama Buddha
171:Let yourself be open and life will be easier. ~ Gautama Buddha
172:Mind is everything. What we think, we become. ~ Gautama Buddha
173:The greatest victory is the one over oneself. ~ Gautama Buddha
174:Wisdom makes light the darkness of ignorance. ~ Gautama Buddha
175:All composite things decay. Strive diligently. ~ Gautama Buddha
176:"Buddha Nature is here, there, and everywhere." ~ B. D. Schiers
177:Dispassion is the best of mental states. . . . ~ Gautama Buddha
178:Even loss and betrayal can bring us awakening. ~ Gautama Buddha
179:He who is kind to animals heaven will protect. ~ Gautama Buddha
180:If anything is worth doing, do it with all your heart. ~ Buddha
181:If your mind is pure, all buddha-lands are pure. ~ Bodhidharma,
182:Joyously participate in the sorrows of others. ~ Gautama Buddha
183:Live every act fully, as if it were your last. ~ Gautama Buddha
184:The Buddha is your real body, your original mind. ~ Bodhidharma
185:The Ill-directed mind can do to you even worse ~ Gautama Buddha
186:An outside enemy exists only if there is anger ~ Gautama Buddha
187:If, after obtaining Buddhahood, anyone in my land ~ Gary Snyder
188:In every trial Let understanding fight for you. ~ Gautama Buddha
189:No matter what path you choose, really walk it. ~ Gautama Buddha
190:the boy was a quiet Buddha to the world’s chaos. ~ Chris Dietzel
191:The hunger of passions is the greatest disease. ~ Gautama Buddha
192:To abstain from lying is essentially wholesome. ~ Gautama Buddha
193:Understand the suffering of worldly existence. ~ Gautama Buddha
194:What's done to the children is done to society. ~ Gautama Buddha
195:And more importantly - what we have chosen to do ~ Gautama Buddha
196:Do not learn how to react. Learn how to respond. ~ Gautama Buddha
197:"Do not look for a sanctuary in anyone except yourself." ~ Buddha
198:Greater still is the truth of our connectedness. ~ Gautama Buddha
199:"If your mind is pure, everyone is a Buddha." ~ Trulshik Rinpoche
200:Pain in life is inevitable but suffering is not. ~ Gautama Buddha
201:take Buddha. The central idea [is] sacrifice. ~ Swami Vivekananda
202:The mind is the Buddha, and the Buddha is the mind. ~ Bodhidharma
203:The world is continuous flux and is impermanent. ~ Gautama Buddha
204:To meditate is to listen with a receptive heart. ~ Gautama Buddha
205:All beings may dance at ease in the breeze with minds ~ Buddhadasa
206:All rising to great places is by a winding stair. ~ Gautama Buddha
207:If you hold yourself dear, protect yourself well. ~ Gautama Buddha
208:O seeker! Rely on nothing until you want nothing. ~ Gautama Buddha
209:Peace comes from within.  Do not seek it without. ~ Gautama Buddha
210:Remembering a wrong is like carryinga burden on the mind. ~ Buddha
211:Suffering is temporary, enlightenment is forever. ~ Gautama Buddha
212:The Buddha laughed in silence from the mantelpiece. ~ Lauren Groff
213:The cause of all pain and suffering is ignorance. ~ Gautama Buddha
214:The foot feels the foot when it feels the ground. ~ Gautama Buddha
215:The mind is everyting, what you think you become. ~ Gautama Buddha
216:The whole secret of existence is to have no fear. ~ Gautama Buddha
217:When you have great joy, you will become Buddhas! ~ Gautama Buddha
218:Buddha, much like everyone else has good and bad days. ~ Todd Barry
219:Explanation of the unspeakable cannot be finished. ~ Gautama Buddha
220:Fashion your life as a garland of beautiful deeds. ~ Gautama Buddha
221:Hatred does not cease by hatred, but only by love. ~ Gautama Buddha
222:May all that have life be delivered from suffering ~ Gautama Buddha
223:One Buddha is not enough; we need to have many Buddhas. ~ Nhat Hanh
224:Remember that the only constant in life is change. ~ Gautama Buddha
225:The mind is everything. What you think you become. ~ Gautama Buddha
226:The mind is everything. What you think, you become ~ Gautama Buddha
227:The teaching is simple. Do what is right. Be Pure. ~ Gautama Buddha
228:Through countless births in the cycle of existence ~ Gautama Buddha
229:To understand everything is to forgive everything. ~ Gautama Buddha
230:"We're all Buddhas. We just don't recognize it." ~ Mingyur Rinpoche
231:A great gift - a gift of Dharma conquers all gifts. ~ Gautama Buddha
232:Attachment,” Buddha had said, “is the cause of grief. ~ Pearl S Buck
233:Everything changes, nothing remains without change. ~ Gautama Buddha
234:He who envies others does not obtain peace of mind. ~ Gautama Buddha
235:However young, the seeker who sets out upon the way ~ Gautama Buddha
236:If a man seeks the Buddha, that man loses the Buddha. ~ Alan W Watts
237:It is possible to live 24 hours in a state of love. ~ Gautama Buddha
238:Joy and openness come from our own contented heart. ~ Gautama Buddha
239:Let all-embracing thoughts for all beings be yours. ~ Gautama Buddha
240:May all that have life be delivered from suffering. ~ Gautama Buddha
241:May we live like the lotus, at home in muddy water. ~ Gautama Buddha
242:Mortals liberate Buddhas and Buddhas liberate mortals. ~ Bodhidharma
243:Pointing directly at your own heart, you find Buddha. ~ Pema Ch dr n
244:The no-mind not-thinks no-thoughts about no-things. ~ Gautama Buddha
245:The Way is not in the sky; the Way is in the heart. ~ Gautama Buddha
246:Those who consider the inessential to be essential ~ Gautama Buddha
247:Wherever you live is your temple, if you treat it like one. ~ Buddha
248:All that we are is a result of what we have thought. ~ Gautama Buddha
249:Be where you are; otherwise you will miss your life. ~ Gautama Buddha
250:If a man lives a pure life, nothing can destroy him. ~ Gautama Buddha
251:If you meet the Buddha in the lane, feed him the ball. ~ Phil Jackson
252:It's much better to become a Buddha than a Buddhist. ~ Jack Kornfield
253:Let your mind become clear like a still forest pool. ~ Gautama Buddha
254:Religion is a cow. It gives milk, but it also kicks. ~ Gautama Buddha
255:The less you have, the less you have to worry about. ~ Gautama Buddha
256:The mind is the source of happiness and unhappiness. ~ Gautama Buddha
257:To find a Buddha all you have to do is see your nature. ~ Bodhidharma
258:All descriptions of reality are temporary hypotheses. ~ Gautama Buddha
259:I, um… I’m not perfect. I have a little Buddha belly. ~ Kristen Ashley
260:"Pointing directly at your own heart, you find Buddha." ~ Pema Chödron
261:Suffering is wishing things were other than they are. ~ Gautama Buddha
262:There is no path to happiness: happiness is the path. ~ Gautama Buddha
263:Thich Nhat Hanh writes with the voice of the Buddha. ~ Sogyal Rinpoche
264:When action comes out of nothing it creates no karma. ~ Gautama Buddha
265:Work out your own salvation. Do not depend on others. ~ Gautama Buddha
266:You have no cause for anything but gratitude and joy. ~ Gautama Buddha
267:All created things are impermanent. Strive diligently. ~ Gautama Buddha
268:Better is to speak unpleasant truth than to tell lies. ~ Gautama Buddha
269:Better than a long speech is a single quietening word. ~ Gautama Buddha
270:Be vigilant; guard your mind against negative thoughts ~ Gautama Buddha
271:Buddha’s words are everywhere, in every sound of the universe. ~ Ha Jin
272:Delusion means mortality. And awareness means Buddhahood. ~ Bodhidharma
273:He’s a bad-ass, that Buddha is. Tear your nuts right off. ~ Steve Perry
274:If anything is worth doing, do it with all your heart. ~ Gautama Buddha
275:If there be one righteous person, the rain falls for his sake. ~ Buddha
276:If you do not follow the right path, you will be lost. ~ Gautama Buddha
277:Like the moon, come out from behind the clouds! Shine. ~ Gautama Buddha
278:Love the whole world as a mother loves her only child. ~ Gautama Buddha
279:One should refrain from intoxicating drinks and drugs. ~ Gautama Buddha
280:Our good and bad deeds follow us almost like a shadow. ~ Gautama Buddha
281:A truly wise man does not play leapfrog with a unicorn. ~ Gautama Buddha
282:At the end of the way is freedom. Until then, patience. ~ Gautama Buddha
283:Be vigilant; guard your mind against negative thoughts. ~ Gautama Buddha
284:Do not look for a sanctuary in anyone except your self. ~ Gautama Buddha
285:Don't pray for lighter burdens, but for stronger backs. ~ Gautama Buddha
286:Every man possesses the Buddha-nature. Do not demean yourselves. ~ D gen
287:Every man possesses the Buddha-nature. Do not demean yourselves. ~ Dogen
288:If desires are not uprooted, sorrows grow again in you. ~ Gautama Buddha
289:May all sentient beings be happy and free of suffering. ~ Gautama Buddha
290:Peace comes from within; do not try to seek it without. ~ Gautama Buddha
291:Respect the gods and buddhas, but never rely on them. ~ Miyamoto Musashi
292:The Buddha always emphased the important of good friends. ~ Tenzin Palmo
293:There is nothing more dreadful than the habit of doubt. ~ Gautama Buddha
294:We're all buddhas. We just don't recognize it. ~ Yongey Mingyur Rinpoche
295:Where there are humans, You'll find flies, And Buddhas. ~ Kobayashi Issa
296:You must use the hook of precepts to quickly remove it. ~ Gautama Buddha
297:All sentient beings have the seed of the Buddha within them. ~ Dalai Lama
298:If getting out was good for Buddha, it’s good for you too. ~ Guy Kawasaki
299:Love yourself and watch --- today, tomorrow, and always. ~ Gautama Buddha
300:Our life is shaped by our mind; we become what we think. ~ Gautama Buddha
301:Right perspective is no perspective or all perspectives. ~ Gautama Buddha
302:The current philosophy was that Buddha was a communist. ~ Colin Cotterill
303:This is the answer: live moment to moment and you become a buddha. ~ Osho
304:Through one all are known, through one all are also seen ~ Gautama Buddha
305:Beings are owners of their action, heirs of their action. ~ Gautama Buddha
306:Believe only what you yourself test and judge to be true. ~ Gautama Buddha
307:Buddha said: “Hatred is never ended by hatred but by love, ~ Dale Carnegie
308:equally empty, equally to be loved, equally a coming Buddha ~ Jack Kerouac
309:Heaven and Hell are imaginary creation of ignorant minds. ~ Gautama Buddha
310:Hell was OK, until some wise guy went to heaven and came back ~ Buddhadasa
311:He who causes suffering shall suffer. There is no escape. ~ Gautama Buddha
312:I know what I gave them; I don't know what they received. ~ Gautama Buddha
313:Know well what holds you back, and what moves you forward ~ Gautama Buddha
314:People with opinions just go around bothering each other. ~ Gautama Buddha
315:The mind that perceives the limitation is the limitation. ~ Gautama Buddha
316:True happiness consists in eliminating the false idea of 'I'. ~ Buddhadasa
317:Want what you have and you will always get what you want. ~ Gautama Buddha
318:Your suffering is my suffering andyour happiness is my happiness. ~ Buddha
319:You yourself must strive. The Buddhas only point the way. ~ Gautama Buddha
320:A good horse runs with seeing just the shadow of the whip. ~ Gautama Buddha
321:Ambition is like love, impatient of both delays and rivals ~ Gautama Buddha
322:A person is ruined by taking the measure of other persons. ~ Gautama Buddha
323:If you truly loved yourself, you could never hurt another. ~ Gautama Buddha
324:Nonfear is the cream of the Buddha’s teaching. Practicing ~ Thich Nhat Hanh
325:People with opinions just go around bothering one another. ~ Gautama Buddha
326:picking
the nameless flower
I offer it to buddha ~ Santoka Taneda,
327:Remembering a wrong is like carrying a burden on the mind. ~ Gautama Buddha
328:Respect the gods and Buddhas, but do not depend on them. ~ Miyamoto Musashi
329:Serenity comes when you trade expectations for acceptance. ~ Gautama Buddha
330:Teach you? I cannot teach you. Go; experience for yourself ~ Gautama Buddha
331:The Buddha said anger has a “poisoned root and honeyed tip. ~ Robert Wright
332:"We are all Buddhas. We only need to recognize ourselves." ~ Lama Surya Das
333:A Buddha is someone who finds freedom in good fortune and bad. ~ Bodhidharma
334:All the time I pray to Buddha I keep on killing mosquitoes. ~ Kobayashi Issa
335:A Master who cannot bow to a disciple cannot bow to Buddha. ~ Shunryu Suzuki
336:Ambition is like love, impatient both of delays and rivals. ~ Gautama Buddha
337:Better than a thousand hollow words, is one word that brings peace. ~ Buddha
338:Crying with the wise is better than laughing with the fool. ~ Gautama Buddha
339:Even death is not to be feared by one who has lived wisely. ~ Gautama Buddha
340:I do not fight with the world but the world fights with me. ~ Gautama Buddha
341:Life is so very difficult. How can we be anything but kind. ~ Gautama Buddha
342:"Pure awareness of nowness is the real Buddha." ~ Dudjom Jigdral Yeshe Dorje
343:The eating of meat extinguishes the seed of Great Kindness. ~ Gautama Buddha
344:The greatest action is not conforming with the worlds ways. ~ Gautama Buddha
345:The ignorant man is an ox. He grows in size, not in wisdom. ~ Gautama Buddha
346:There is no fire like passion: there is no evil and hatred. ~ Gautama Buddha
347:Those who are free of resentful thoughts surely find peace. ~ Gautama Buddha
348:What you have become is the result of what you have thought ~ Gautama Buddha
349:When the mind is pure, joy follows like a shadow that never leaves. ~ Buddha
350:When the sleeping snake is gone, then you can rest at ease. ~ Gautama Buddha
351:Wherever you live is your temple, if you treat it like one. ~ Gautama Buddha
352:You too shall pass away. Knowing this, how can you quarrel? ~ Gautama Buddha
353:All living beings have Buddha nature and can become Buddhas. ~ Gautama Buddha
354:All that we are is the result of what we have thought,’ Buddha. ~ H P Mallory
355:Doubt is a thorn that irritates and hurts; it is a sword that kills. ~ Buddha
356:Every human being is the author of his own health or disease. ~ Buddha#buddha
357:Noble friends and companions are the whole of the holy life. ~ Gautama Buddha
358:Nothing can harm you as much as your own thoughts unguarded. ~ Gautama Buddha
359:Our buddha nature is as good as any buddha’s buddha nature. ~ Sogyal Rinpoche
360:Our life is shaped by our mind, for we become what we think. ~ Gautama Buddha
361:People walking? Karma walking ... Buddha nature walking..! ~ Frederick Franck
362:Respect Buddha and the gods without counting on their help ~ Miyamoto Musashi
363:The heavens and the earth may be captured by the mind's eye. ~ Gautama Buddha
364:To conquer oneself is a greater task than conquering others. ~ Gautama Buddha
365:When we free ourselves of desire, we will know serenity and freedom. ~ Buddha
366:You throw thorns, falling in my silence they become flowers. ~ Gautama Buddha
367:على المرء ان يتبع الطيب والحكيم، كما يتبع القمر مسلك النجوم. ~ Gautama Buddha
368:"A Buddha is someone who finds freedom in good fortune and bad." ~ Bodhidharma
369:As Buddha said, “All that we are is determined by our thoughts. ~ Peter Kreeft
370:Cut out the love of self, like an autumn lotus with thy hand! ~ Gautama Buddha
371:Every human being is the author of his own health or disease. ~ Gautama Buddha
372:Every human being is the author of its own health or disease, ~ Gautama Buddha
373:How can one ever know anything if they are too busy thinking? ~ Gautama Buddha
374:I will teach you the Truth and the Path leading to the Truth. ~ Gautama Buddha
375:Mirror mirror on the wall, show the real me or naught at all. ~ Gautama Buddha
376:No matter how hard the past, you can always begin again. -Buddha ~ Donya Lynne
377:No one can practice for us. The Buddhas just point the way. ~ Joseph Goldstein
378:The more fully we give our energy, the more it returns to us. ~ Gautama Buddha
379:The tongue like a sharp knife... Kills without drawing blood. ~ Gautama Buddha
380:Those which arise dependently are free of inherent existence. ~ Gautama Buddha
381:those which arise dependently are free of inherent existence. ~ Gautama Buddha
382:To conquer oneself is a greater task than conquering others. ~ Gautam Buddha ~
383:When words are both true and kind, they can change the world. ~ Gautama Buddha
384:Where there are humans,
You'll find flies,
And Buddhas. ~ Kobayashi Issa
385:Work out your own salvation. Do not depend on others.” -Buddha ~ Angela Roquet
386:Always be mindful of the kindness and not the faults of others ~ Gautama Buddha
387:As soon as we think we are safe, something unexpected happens. ~ Gautama Buddha
388:Better than a thousand hollow words, is one word that brings peace.
   ~ Buddha,
389:Every man possesses the Buddha-nature. Do not demean yourselves. ~ Dogen Zenji,
390:Free your heart. Travel like the moon among the stars. —BUDDHA ~ Jack Kornfield
391:If there be one righteous person, the rain falls for his sake. ~ Gautama Buddha
392:I never see what has been done; I only see what remains to be done.
   ~ Buddha,
393:Karma grows from our hearts. Karma terminates from our hearts. ~ Gautama Buddha
394:The tongue like a sharp knife ... Kills without drawing blood. ~ Gautama Buddha
395:The worlds originate so that truth may come and dwell therein. ~ Gautama Buddha
396:Things are not what they appear to be: nor are they otherwise. ~ Gautama Buddha
397:To him in whom love dwells, the whole world is but one family. ~ Gautama Buddha
398:Told you that Buddha belly of yours was hot,” she reminded me. ~ Kristen Ashley
399:Treat not others in ways that you yourself would find hurtful. ~ Gautama Buddha
400:Water surrounds the lotus flower, but does not wet its petals. ~ Gautama Buddha
401:Where there are humans,
You'll find flies,
And Buddhas. ~ Kobayashi Issa
402:Wherever a person goes, his deeds, like a shadow, will follow. ~ Gautama Buddha
403:You must take action yourself, for Buddhas only teach the way. ~ Gautama Buddha
404:All phenomena link together in a mutually conditioning network. ~ Gautama Buddha
405:Harm no other beings. They are just your brothers and sisters. ~ Gautama Buddha
406:If we seek the Buddha outside the mind, the Buddha changes into a devil. ~ Dogen
407:In Buddhism, there are three gems: Buddha, the awakened one; Dharma, ~ Nhat Hanh
408:" No other pleasure is bigger than peace." ~ Buddha ❤#Buddha #buddhaquote #Peace
409:One moment, ten thousand years. Ten thousand years, one moment. ~ Gautama Buddha
410:Radical Acceptance: Embracing Your Life with the Heart of a Buddha. ~ Tara Brach
411:Those who act with few desires are calm, without worry or fear. ~ Gautama Buddha
412:To do a little good is more than to accomplish great conquests. ~ Gautama Buddha
413:Whatever is subject to origination is all subject to cessation. ~ Gautama Buddha
414:You don't gather the beauty of a flower by plucking her petals. ~ Gautama Buddha
415:All beings wish for happiness, so extend your compassion to all. ~ Gautama Buddha
416:Forgive and be free. Forget that you have forgiven and be freer. ~ Gautama Buddha
417:It is better to conquer yourself than to win a thousand battles. ~ Gautama Buddha
418:Letting go of our suffering is the hardest work we will ever do. ~ Gautama Buddha
419:There has to be evil so that good can prove its purity above it. ~ Gautama Buddha
420:Vsetko co sme, je dosledkom je dosledkom toho, co sme si mysleli ~ Gautama Buddha
421:All the time I pray to Buddha
I keep on
killing mosquitoes. ~ Kobayashi Issa
422:Be a lamp unto yourself. Work out your liberation with diligence. ~ Gautama Buddha
423:Change is never painful, only the resistance to change is painful ~ Gautama Buddha
424:Don't keep searching for the truth, just let go of your opinions. ~ Gautama Buddha
425:I call it nirvana, the complete destruction of old age and dying. ~ Gautama Buddha
426:If you use your mind to look for a Buddha, you won't see the Buddha. ~ Bodhidharma
427:Kindness should become the natural way of life,not the exception. ~ Gautama Buddha
428:Let a man avoid evil deeds as a man who loves life avoids poison. ~ Gautama Buddha
429:Mind is buddha. This is not our brain; it's not our head. ~ Geoffrey Shugen Arnold
430:Only those who go where few have gone can see what few have seen. ~ Gautama Buddha
431:Purity or impurity depends on oneself, no one can purify another. ~ Gautama Buddha
432:Regard everyone you meet as the Buddha and you will know 10,000 Buddhas. ~ Gampopa
433:Thought-habits can harden into character. So watch your thoughts. ~ Gautama Buddha
434:You can not travel the path until you have become the path itself ~ Gautama Buddha
435:All compounded things are subject to decay. Strive with diligence! ~ Gautama Buddha
436:Better than a thousand hollow words is one word that brings peace. ~ Gautama Buddha
437:Chase after money and security and your heart will never unclench. ~ Gautama Buddha
438:Each day of my life I am sowing seeds that one day I will harvest. ~ Gautama Buddha
439:Every morning we are born again. What we do today is what matters most.
   ~ Buddha,
440:Happiness comes when your work and words are of benefit to others. ~ Gautama Buddha
441:If you don't see God in the next person you meet, look no further. ~ Gautama Buddha
442:If you light a lamp for somebody, it will also brighten your path. ~ Gautama Buddha
443:Silence is an empty space, space is the home of the awakened mind. ~ Gautama Buddha
444:Stop, stop. Do not speak. The ultimate truth is not even to think. ~ Gautama Buddha
445:We do not learn by experience, but by our capacity for experience. ~ Gautama Buddha
446:When a man has pity on all living creatures then only is he noble. ~ Gautama Buddha
447:When there is a crack in the Cosmic Egg, Buddha is about to be born. ~ Alan W Watts
448:Will not be punished for your anger, your anger is the punishment. ~ Gautama Buddha
449:You must make the effort yourself. The Masters only point the way. ~ Gautama Buddha
450:Your suffering is my suffering and your happiness is my happiness. ~ Gautama Buddha
451:And the Buddha is the person who's free: free of plans, free of cares. ~ Bodhidharma
452:Do not practice buddha-dharma with the thought that it is to benefit others. ~ Dogen
453:If you want to find Buddha nature, love someone and care for them. ~ Dainin Katagiri
454:I never see what has been done; I only see what remains to be done. ~ Gautama Buddha
455:It is our own thoughts that lead us into trouble, not other people. ~ Gautama Buddha
456:Life is a river always flowing. do not hold onto things. work hard. ~ Gautama Buddha
457:life is a river always flowing. do not hold onto things. work hard. ~ Gautama Buddha
458:No light is brighter than wisdom. Wisdom is the light in the world. ~ Gautama Buddha
459:The 1,000 Buddha, to me, is almost like a contemporary art piece. ~ Hiroshi Sugimoto
460:The greatest impurity is ignorance. Free yourself from it. Be pure. ~ Gautama Buddha
461:The mystery of Buddha’s cure is this: What you seek you already are. ~ Deepak Chopra
462:The virtuous man delights in this world and he delights in the next ~ Gautama Buddha
463:Thousands upon thousands of lights is inferior to a light of heart. ~ Gautama Buddha
464:"Three things cannot be long hidden: the sun, the moon, and the truth." ~ The Buddha
465:Trying to find a buddha or enlightenment is like trying to grab space. ~ Bodhidharma
466:When the mind is pure, joy follows like a shadow that never leaves. ~ Gautama Buddha
467:And so, with a boundless heart should one cherish all living beings. ~ Gautama Buddha
468:As you travel though life, offer good wishes to each being you meet. ~ Gautama Buddha
469:Buddha said that you have no cause for anything but gratitude and joy. ~ Rhonda Byrne
470:Buddha’s simple definition of enlightenment as “the end of suffering. ~ Eckhart Tolle
471:Friendship is the only cure for hatred, the only guarantee of peace. ~ Gautama Buddha
472:friendship is the only cure for hatred, the only guarantee of peace. ~ Gautama Buddha
473:He who loves 50 people has 50 woes; he who loves no one has no woes. ~ Gautama Buddha
474:If you do not change direction, you may end up where you are heading ~ Gautama Buddha
475:In the monastery of your heart, you have a temple where all Buddhas unite. ~ Milarepa
476:It is easy to see the faults of others... it is hard to see our own. ~ Gautama Buddha
477:Purity or impurity depends on oneself,
No one can purify another. ~ Gautama Buddha
478:The wise man makes an island of himself that no flood can overwhelm. ~ Gautama Buddha
479:Three things can not hide for long: the Moon, the Sun and the Truth. ~ Gautama Buddha
480:When we free ourselves of desire, we will know serenity and freedom. ~ Gautama Buddha
481:When you go into the space of nothingness, everything becomes known. ~ Gautama Buddha
482:من محت حسناتهُ سيئاتهُ، فسوف ينيرُ العالم مثل قمرٍ انجلى عنه السحاب. ~ Gautama Buddha
483:A mantra is like meeting the Buddha or Bodhisattva himself. ~ Dzigar Kongtrul Rinpoche
484:Anger is the punishment we give ourselves for someone else's mistake. ~ Gautama Buddha
485:Chaos is inherent in all compounded things. Strive on with diligence. ~ Gautama Buddha
486:He who experiences the unity of life sees his own self in all beings. ~ Gautama Buddha
487:If a man's mind becomes pure, his surroundings will also become pure. ~ Gautama Buddha
488:If you cannot bow to Buddha, you cannot be a Buddha. It is arrogance. ~ Shunryu Suzuki
489:Like the mother of the world, touch each being as your beloved child. ~ Gautama Buddha
490:Read as few words as you like, and speak fewer, but act upon the law. ~ Gautama Buddha
491:The secret of happiness lies in the mind's release from worldly ties. ~ Gautama Buddha
492:The universe itself is change and life itself is but what you deem it ~ Gautama Buddha
493:"To obtain buddhahood we must scatter life's aims and objects to the wind." ~ Milarepa
494:Without the mind there is no Buddha. Without the Buddha there's no mind. ~ Bodhidharma
495:A buddha is an idle person. He doesn't run around after fortune and fame. ~ Bodhidharma
496:By your own efforts waken yourself, watch yourself. And live joyfully. ~ Gautama Buddha
497:Destroy the man of wicked thoughts, Like a bamboo-tree with its fruit. ~ Gautama Buddha
498:Happiness comes when your words are of benefit to yourself and others. ~ Gautama Buddha
499:I am not the I that you see. Most of these quotes do not belong to me. ~ Gautama Buddha
500:If we seek the Buddha outside the mind, the Buddha changes into a devil. ~ Dogen Zenji,

IN CHAPTERS



  175 Integral Yoga
   54 Poetry
   24 Occultism
   21 Philosophy
   13 Buddhism
   12 Psychology
   6 Yoga
   4 Zen
   3 Mythology
   2 Theosophy
   2 Mysticism
   1 Science
   1 Integral Theory
   1 Hinduism
   1 Fiction
   1 Christianity


   63 Nolini Kanta Gupta
   60 The Mother
   59 Sri Aurobindo
   34 Satprem
   19 Aldous Huxley
   17 Hsuan Chueh of Yung Chia
   13 Aleister Crowley
   11 A B Purani
   6 Thubten Chodron
   6 Carl Jung
   5 Kobayashi Issa
   5 Bokar Rinpoche
   4 Jordan Peterson
   4 Jetsun Milarepa
   4 George Van Vrekhem
   3 Yuan Mei
   3 Walt Whitman
   3 Swami Vivekananda
   3 Swami Krishnananda
   3 Sri Ramakrishna
   3 Joseph Campbell
   3 Hakuin
   2 William Butler Yeats
   2 Sri Ramana Maharshi
   2 Shiwu (Stonehouse)
   2 Nirodbaran
   2 Naropa
   2 Muso Soseki
   2 James George Frazer
   2 Friedrich Nietzsche
   2 Alice Bailey


   19 The Perennial Philosophy
   11 Evening Talks With Sri Aurobindo
   11 Collected Works of Nolini Kanta Gupta - Vol 04
   11 Collected Works of Nolini Kanta Gupta - Vol 02
   9 Collected Works of Nolini Kanta Gupta - Vol 07
   9 Collected Works of Nolini Kanta Gupta - Vol 03
   9 Collected Works of Nolini Kanta Gupta - Vol 01
   8 The Life Divine
   8 The Blue Cliff Records
   8 Magick Without Tears
   8 Liber ABA
   8 Essays In Philosophy And Yoga
   8 Collected Works of Nolini Kanta Gupta - Vol 05
   7 Words Of Long Ago
   7 Record of Yoga
   7 Essays On The Gita
   6 The Gospel of Sri Ramakrishna
   6 Questions And Answers 1956
   6 Questions And Answers 1950-1951
   6 Letters On Yoga II
   6 How to Free Your Mind - Tara the Liberator
   5 The Secret Doctrine
   5 Tara - The Feminine Divine
   5 Questions And Answers 1953
   5 Agenda Vol 02
   4 Vedic and Philological Studies
   4 The Gateless Gate
   4 The Archetypes and the Collective Unconscious
   4 Sri Aurobindo or the Adventure of Consciousness
   4 Questions And Answers 1929-1931
   4 Preparing for the Miraculous
   4 Milarepa - Poems
   4 Maps of Meaning
   4 Letters On Yoga I
   4 Agenda Vol 06
   4 Agenda Vol 04
   3 Whitman - Poems
   3 The Study and Practice of Yoga
   3 The Lotus Sutra
   3 The Hero with a Thousand Faces
   3 Sex Ecology Spirituality
   3 Letters On Yoga IV
   3 Agenda Vol 07
   3 Agenda Vol 05
   2 Yeats - Poems
   2 Twelve Years With Sri Aurobindo
   2 The Zen Teaching of Bodhidharma
   2 The Tibetan Yogas of Dream and Sleep
   2 The Synthesis Of Yoga
   2 The Golden Bough
   2 Talks
   2 Some Answers From The Mother
   2 Questions And Answers 1957-1958
   2 Questions And Answers 1955
   2 On Thoughts And Aphorisms
   2 On the Way to Supermanhood
   2 Naropa - Poems
   2 Isha Upanishad
   2 Essays Divine And Human
   2 Collected Works of Nolini Kanta Gupta - Vol 08
   2 Collected Works of Nolini Kanta Gupta - Vol 06
   2 Beating the Cloth Drum Letters of Zen Master Hakuin
   2 A Treatise on Cosmic Fire
   2 Agenda Vol 13
   2 Agenda Vol 10
   2 Agenda Vol 08
   2 Agenda Vol 03
   2 A Garden of Pomegranates - An Outline of the Qabalah


00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The third boon is the secret of secrets, for it is the knowledge and realisation of Transcendence that is sought here. Beyond the individual lies the universal; is there anything beyond the universal? The release of the individual into the cosmic existence gives him the griefless life eternal: can the cosmos be rolled up and flung into something beyond? What would be the nature of that thing? What is there outside creation, outside manifestation, outside Maya, to use a latter day term? Is there existence or non-existence (utter dissolution or extinctionDeath in his supreme and absolute status)? King Yama did not choose to answer immediately and even endeavoured to dissuade Nachiketas from pursuing the question over which people were confounded, as he said. Evidently it was a much discussed problem in those days. Buddha was asked the same question and he evaded it, saying that the pragmatic man should attend to practical and immediate realities and not, waste time and energy in discussing things ultimate and beyond that have hardly any relation to the present and the actual.
  

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   For, till now Mind has been the last term of the evolutionary consciousness Mind as developed in man is the highest instrument built up and organised by Nature through which the self-conscious being can express itself. That is why the Buddha said: Mind is the first of all principles, Mind is the highest of all principles: indeed Mind is the constituent of all principlesmana puvvangam dhamm1. The consciousness beyond mind has not yet been made a patent and dynamic element in the life upon earth; it has been glimpsed or entered into in varying degrees and modes by saints and seers; it has cast its derivative illuminations in the creative activities of poets and artists, in the finer and nobler urges of heroes and great men of action. But the utmost that has been achieved, the summit reached in that direction, as exampled in spiritual disciplines, involves a withdrawal from the evolutionary cycle, a merging and an absorption into the static status that is altoge ther beyond it, that lies, as it were, at the other extreme the Spirit in itself, Atman, Brahman, Sachchidananda, Nirvana, the One without a second, the Zero without a first.
  

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The heart and its urges, the vital and its surges, the physical impulsesit is these of which the poets sang in their infinite variations. But the mind proper, that is to say, the higher reflective ideative mind, was not given the right of citizenship in the domain of poetry. I am not forgetting the so-called Metaphysicals. The element of metaphysics among the Metaphysicals has already been called into question. There is here, no doubt, some theology, a good dose of mental cleverness or conceit, but a modern intellectual or rather rational intelligence is something other, something more than that. Even the metaphysics that was commandeered here had more or less a decorative value, it could not be taken into the pith and substance of poetic truth and beauty. It was a decoration, but not unoften a drag. I referred to the Upanishads, but these strike quite a different, almost an opposite line in this connection. They are in a sense truly metaphysical: they bypass the mind and the mental powers, get hold of a higher mode of consciousness, make a direct contact with truth and beauty and reality. It was Buddha's credit to have forged this missing link in man's spiritual consciousness, to have brought into play the power of the rational intellect and used it in support of the spiritual experience. That is not to say that he was the very first person, the originator who initiated the movement; but at least this seems to be true that in him and his au thentic followers the movement came to the forefront of human consciousness and attained the proportions of a major member of man's psychological constitution. We may remember here that Socrates, who started a similar movement of rationalisation in his own way in Europe, was almost a contemporary of the Buddha.
  

01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Let each take cognisance of the godhead that is within him for self is Godand in the strength of the soul-divinity create his universe. It does not matter what sort of universe he- creates, so long as he creates it. The world created by a Buddha is not the same as that created by a Napoleon, nor should they be the same. It does not prove anything that I cannot become a Kalidasa; for that matter Kalidasa cannot become what I am. If you have not the genius of a Shankara it does not mean that you have no genius at all. Be and become yourselfma gridhah kasyachit dhanam, says the Upanishad. The fountain-head of creative genius lies there, in the free choice and the particular delight the self-determination of the spirit within you and not in the desire for your neighbours riches. The world has become dull and uniform and mechanical, since everybody endeavours to become not himself, but always somebody else. Imitation is servitude and servitude brings in grief.
  

01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Evidently the eminent politician and his school of activism are labouring under a Himalayan confusion: when they speak of Sri Aurobindo, they really have in their mind some of the old schools of spiritual discipline. But one of the marked aspects of Sri Aurobindo's teaching and practice has been precisely his insistence on putting aside the inert and life-shunning quietism, illusionism, asceticism and monasticism of a latter-day and decadent India. These ideals are perhaps as much obstacles in his way as in the way of the activistic school. Only Sri Aurobindo has not had the temerity to say that it is a weakness to seek refuge in contemplation or to suggest that a Buddha was a weakling or a Shankara a poltroon.
  

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  inner and ultimate prevail over the outer and immediate reality.
  Christ and Buddha have come and gone but it is Rudra who still
  holds the world in the hollow of his hand. And meanwhile the

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Eastern spirituality does not view sorrow and sufferingevilas an integral part of the Divine Consciousness. It is born out of the Divine, no doubt, as nothing can be outside the Divine, but it is a local and temporal formation; it is a disposition consequent upon certain conditions and with the absence or elimination of those conditions, this disposition too disappears. God and the Divine Consciousness can only be purity, light, immortality and delight. The compassion that a Buddha feels for the suffering humanity is not at all a feeling of suffering; pain or any such normal human reaction does not enter into its composition; it is the movement of a transcendent consciousness which is beyond and purified of the normal reactions, yet overarching them and entering into them as a soothing and illumining and vivifying presence. The healer knows and understands the pain and suffering of his patient but is not touched by them; he need not contract the illness of his patient in order to be in sympathy with him. The Divine the Soulcan be in flesh and yet not smirched with its mire; the flesh is not essentially or irrevocably the ooze it is under certain given conditions. The divine physical body is composed of radiant matter and one can speak of it even as of the soul that weapons cannot pierce it nor can fire burn it.
   ***

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The world is full of ikons and archons; we cannot escape them, even if we try the world itself being a great ikon and as great an archon. Those who swear by principles, swear always by some personality or other, if not by a living creature then by a lifeless book, if not by Religion then by Science, if not by the East then by the West, if not by Buddha or Christ then by Bentham or Voltaire. Only they do it unwittingly they change one set of personalities for another and believe they have rejected them all. The veils of Maya are a thousand-fold tangle and you think you have entirely escaped her when you have only run away from one fold to fall into another. The wise do not attempt to reject and negate Maya, but consciously accept herfreedom lies in a knowing affirmation. So we too have accepted and affirmed an icon, but we have done it consciously and knowingly; we are not bound by our idol, we see the truth of it, and we serve and utilise it as best as we may.
   ***

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   "'Listen to this!' shouted Monkey. 'After all the trouble we had getting here from China, and after you specially ordered that we were to be given the scriptures, Ananda and Kasyapa made a fraudulent delivery of goods. They gave us blank copies to take away; I ask you, what is the good of that to us?' 'You needn't shout,' said the Buddha, smiling. 'As a matter of fact, it is such blank scrolls as these that are the true scriptures. But I quite see that the people of China are too foolish and ignorant to believe this, so there is nothing for it but to give them copies with some writing on.' "
  

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   However, coming to historical times, we see wave after wave of the most heterogeneous and disparate elementsSakas and Huns and Greeks, each bringing its quota of exotic materialenter into the oceanic Indian life and culture, lose their separate foreign identity and become part and parcel of the common whole. Even so,a single unitary body was formed out of such varied and shifting materialsnot in the political, but in a socio-religious sense. For a catholic religious spirit, not being solely doctrinal and personal, admitted and embraced in its supple and wide texture almost an infinite variety of approaches to the Divine, of forms and norms of apprehending the Beyond. It has been called Hinduism: it is a vast synthesis of multiple affiliations. It expresses the characteristic genius of India and hence Hinduism and Indianism came to be looked upon as synonymous terms. And the same could be defined also as Vedic religion and culture, for its invariable basis the bed-rock on which it stood firm and erectwas the Vedas, the Knowledge seen by the sages. But there had already risen a voice of dissidence and discord that of Buddha, not so much, perhaps, of Buddha as of Buddhism. The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of the Indian outlook. However, India's synthetic genius rose to the occasion and knew how to bridge the chasm, close up the fissure, and present again a body whole and entire. Buddha became one of the Avataras: the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmacharya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus:
  

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  *
  The Buddha said that Nirvana results in the cessation
  of rebirth. But isn’t the Divine always free to send back
  --
  Besides, although he has not taken up another physical
  body, the Buddha himself has returned to work in the earthatmosphere.
  26 July 1968

02.06 - The Integral Yoga and Other Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  As for the depreciation of all the old Yogas as something quite easy, unimportant and worthless, and the consequent depreciation of Buddha and Yajnavalkya and other great spiritual figures of the past, is it not evidently absurd on the face of it?
  

03.01 - Humanism and Humanism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The Upanishadic summit is not suffused with humanism or touched by it, because it is supra-human, not because there is a lack or want or deficiency in the human feeling, but because there is a heightening and a transcendence in the consciousness and being. To man, to human valuation, the Boddhisattwa may appear to be greater than the Buddha; even so to the sick a physician or a nurse may seem to be a diviner angel than any saint or sage or perhaps God Himself but that is an inferior viewpoint, that of particular or local interest.
  

03.06 - Divine Humanism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The Upanishadic summit is not suffused with humanism or touched by it, because it is supra-human, not because there is a lack or deficiency in the human feeling, but because there is a heightening and a transcendence in the consciousness and being. To man, to human valuation, the Bodhisattva may appear to be greater than the Buddha; even so to the sick a physician or a nurse may seem to be a diviner angel than any saint or sage or perhaps God himself but that is an inferior view-point, that of particular or local interest.
  

03.06 - The Pact and its Sanction, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The whole difficulty centres upon the question: who rouses whom, and what is the principle that is meant to rouse. There is a slogan that incited the Red Terror of the French Revolution; there is the other one which inspired the Nazis; there is still another one rampant that had the seal and sanction of Stalin and his politburo. These have spread their dark wings and covered the saviour light. On the other hand, the voice of the Vedic Rishi that hymned the community of faith and speech and act, the kindly light that Buddha carried to suffering humanity, the love and sacrifice of Christ showing and embleming the way of redemption, the saints and sages in our own epoch who have visioned the ideal of human unity in a divine humanity, even secular leaders who labour for "one world", "a brave new world"all point to the other line of growth and development that man can follow and must and shall follow. The choice has to be made and the right direction given. In India today, there are these two voices put against each other and clear in their call: one asks for unity and harmony, wideness and truth, the other its contrary working for separativeness, disintegration, narrowness, and make-believe and falsehood. One must have the courage and the sagacity to fix one's loyalty and adhesion.
  

03.08 - The Democracy of Tomorrow, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   In India the spiritual life, it is true, was more or less the individual's free venture to the unknown. The Buddha said, Be thy own light; and the Gita too said, Raise thy self by thy own self. Yet here too, in the end, the individual did not stand, it rose but to get merged in the non-individual the universal, the Vast and the Infinite. The highest spiritual injunction is that God only existed and man has to annul his existence in Him.
  

03.09 - Buddhism and Hinduism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Hinduism, one may even say, Indianism, has cast Buddhism out of India, the mother country, to the wonder of many. Buddhism came to rub out the dead deposits and accretions on the parent body and in doing so it often rubbed on the raw and against the grain. Hinduism had to accept the corrections; in the process it had to absorb, however, many elements contrary to its nature, even antipathic to its soul. Buddha was accepted as an Avatar; he was given a divine status in the Hindu Pantheon. Divested, apparently, of all heterodoxical and controversial appendages, he was anointed with the sole sufficing aspect of supreme kindness, universal compassion. Even so, in and through this Assumption, not a little of the peculiarly Buddhist inspiration entered the original organism. The most drastic and of far-reaching consequence was the inauguration and idolisation of monastic life, which has become since then in Indian conception, the summum bonum, the supreme goal of human existence. It was not without reason that India's older and truer tradition cried out against Shankara being a crypto-Buddhist (pracchanna bauddha), who was yet one of the most consistent and violent critics of Buddhism.
  
  --
  
   The Buddha says, take off the elements that compose the creation one by one, nothing would remain in the end. Creation is only an agglomeration of discrete elements; there is nothing behind them or within them that is permanent and holding them together. When names and forms go, at the end there is only dissolution, pure and simple, Nothing, Nihil.
  
  --
  
   (IV) The Vedic Rishis declared with one voice that all existence is built upon delight, all things are born out of delight and move from delight to delight, and delight is their final culmination. Buddha said misery is the hallmark of things created; sorrow is the marrow and pith and the great secret of existence. Sabbe samkhara anichcha. Sabbe samkhara dukkha. Sabbe dhamma anatta.1
  

03.10 - The Mission of Buddhism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Yes, it was the age, almost a golden age, when man lived with his sense married to the Dawn, spontaneous in his reflexes, prime-sautier, intuitive and imaginative, full of a natural, unspoilt, unsophisticated happiness and hopefulness. But the Age of Reason had to come, and man's maturer nature, perhaps some "sicklied o'er with the pale cast of thought". Such an age of Reason and Ratiocination and pure brain power was ushered in by Buddha in India, and almost contemporaneously by Socrates in Greece and Confucius in China. The rational, that is to say, the scientific or analytical attitude to things appeared in the human consciousness for the first time in its fullness and almost exclusive sway. Neither the Vedas nor the Upanishads knew of logic as an instrumenta necessary instrument for knowledge and expression. The old-world method was, as I said, intuitive, experiential, empirical, dogmatic. Also the atmosphere of that world, the stress of the consciousness was theocratic; what the new world brought in was what is called humanistic.
  
   We say then that it was a necessity: it was a necessity that the rational, logical, ratiocinative, analytic mentality should be brought out and given its play and place. It is perhaps an inferior power of the mind or consciousness, but it is a strong power and has its use and utility. It is the power that gives the form and pattern for the display of consciousness and intelligence in outward expression and external living; it is a firm weapon that gives control over these inferior ranges of consciousness. The leap from the sense-consciousness or the elements of consciousness, from a mental growth just adequate and not too specialised, straight into the supra-sensuous and the transcendent had been an inevitable necessity, so that the human consciousness might get the first taste of its supreme status and value: a similar necessity brought to the fore this element of the mind, the mind's own powerof judgement and willso that there might be a greater and wider integration of human nature and also that the higher realities may be captured in our normal consciousness. Even for the withdrawal of the mind from the outer objects to the inner sources, the mind itself can be used with much effect. And Buddha showed it magnificently. And of course, Shankara too who followed in his footsteps.
  
   To abrogate the matter of fact, rational view of life in order to view it spiritually, to regard it wholly as an expression or embodiment or vibration of consciousness-delight was possible to the Vedic discipline which saw and adored the Immanent Godhead. It was not possible to Buddha and Buddhistic consciousness; for the Immanent Divine was ignored in the Buddhistic scheme. Philosophically, in regard to ultimate principles, Buddhism was another name for nihilism, creation being merely an assemblage of particles of consciousness that is desire; the particles scattered and dissolved, remains only the supreme incomparable Nirvana. But pragmatically Buddhism was supremely humanistic.
  
   As it took man as a rational animal, at least as a starting-point, even so it gave a sober human value to things human. A rationalist's eye made him see and recognise the normal misery of mankind; and the great compassion goaded him to find the way out of the misery. It was not a dispassionate quest into the ultimate truth and reality nor an all-consuming zeal to meet the Divine that set Buddha on the Path; it was the everyday problem of the ordinary man which troubled his mind, and for which he sought a solution, a permanent radical solution. The Vedanist saw only delight and ecstasy and beatitude; forhim the dark shadow did not exist at all or did not matter; it was the product of illusion or wrong view of things; one was asked to ignore or turn away from this and look towards That. Such was not the Buddha's procedure.
  
  --
  
   They speak of the coming of a new Buddha (Maitreya) with the close of the cycle now, ushering another cycle of new growth and achievement. It is said also that humanity has reached its apex, a great change-over is inevitable: seers and savants have declared that man will have to surpass himself and become superman in order to fulfil what was expected of him since his advent upon earth. If we say that the preparation for such a consummation was taken up at the last stage by the Buddha and Buddhism, and the Buddhistic inspiration, we will not be wrong. It was a cycle of ascending tapasya for the human vehicle: it was a seeking for the pure spirit which meant a clearance of the many ignorances that shrouded it. It was also an urge of the spirit to encompass in its fold a larger and larger circle of humanity: it meant that the spiritual consciousness is no more an aristocratic or hermetic virtue, but a need in which the people, the large mass, have also their share, maybe in varying degrees.
  

03.11 - Modernist Poetry, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   In general, however, and as we come down to more and more recent times we find we have missed the track. As in the material field today, we seek to create and achieve by science and organisation, by a Teutonic regimentation, as in the moral life we try to save our souls by attending to rules and regulations, codes and codicils of conduct, even so a like habit and practice we have brought over into our sthetic world. But we must remember that Napoleon became the invincible military genius he was, not because he followed the art of war in accordance with laws and canons set down by military experts; neither did Buddha become the Enlightened because of his scrupulous adherence to the edicts which Asoka engraved centuries later on rocks and pillars, nor was Jesus the Christ because of his being an exemplar of the Sermon on the Mount.
  

03.13 - Human Destiny, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   But, as we have said, man seems to have yet retained his youthfulness. He always just falls short of the perfect perfection, that is to say, in any single form or expression of life. Life did become stereotyped, mechanised, and therefore fossilised, more or less, in Egypt of the later Dynasties; in India too life did not become less inert and vegetative during two long periods, once just preceding the advent of the Buddha,.
  

03.14 - Mater Dolorosa, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   This is a counsel of perfection, one would say. But there is no other way out. If humanity is to be saved, if it is at all to progress, it can be only in this direction. Buddha's was no less a counsel of perfection. He saw the misery of man, the three great maladies inherent in life and his supreme compassion led him to the discovery of a remedy, a radical remedy,indeed it could remove the malady altoge ther, for it removed the patient also. What we propose is, in this sense, something less drastic. Ours is not a path of escape, although that too needs heroism, but of battle and conquest and lordship.
  

03.15 - Towards the Future, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Pursuing the mathematical imagery we may describe the Buddhist equation as desire raised to the power of zero equals Nirvana: D=Zero. Buddha thought like that. He thought annihilation of desire means annihilation of existence, for he equated desire with existence. But mathematics tells us that anything raised to the power of zero is not zero but one, that is, the unit, the pure existenceSat (or Sachchidananda as the Vedantists say.
  

04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   These larger human movements are in a sense anonymous. They are not essentially the creation of a single man as are some of the well-known religious movements. They throw up great aspiring souls, strong men of action, indeed, but as part of themselves, in their various aspects, facets, centres of expression, lines of expansion. An Augustus, a Pericles, a Leo X, a Louis XIV, or a Vikramaditya are not more than nuclei, as I have already said, centres of reference round which their respective epoch crystallises as a peak culture unit. They are not creators or originators; they are rather organisers. A Buddha, a Christ or a Mohammed or even a Napoleon or Caesar or Alexander are truly creators: they bring with them somethingsome truth, some dynamic revelation that was not there before. They realise and embody each a particular principle of being, a unique mode of consciousnessa new gift to earth and mankind. Movements truly anonymous, however, have no single nucleus or centre of reference: they are multi-nuclear. The names that adorn the Renaissance are many, it had no single head; the men through whom the great French Revolution unrolled itself were many in number, that is to say, the chiefs, who represented each a face or phase of the surging movement.
  
  --
  
   Turning to India we find a fuller and completerif not a globalpicture of the whole movement. India, we may say, is the spiritual world itself: and she epitomised the curve of human progress in a clearer and more significant manner. Indian history, not its political but its cultural and spiritual history, divides itself naturally into great movements with corresponding epochs each dwelling upon and dealing with one domain in the hierarchy of man's consciousness. The stages and epochs are well known: they are(l) Vedic, (2) Upanishadic, (3) Darshanasroughly from Buddha to Shankara, (4) Puranic, (5) Bhagavataor the Age of Bhakti, and finally (6) the Tantric. The last does not mean that it is the latest revelation, the nearest to us in time, but that it represents a kind of complementary movement, it was there all along, for long at least, and in which the others find their fruition and consummation. We shall explain presently. The force of consciousness that came and moved and moulded the first and the earliest epoch was Revelation. It was a power of direct vision and occult will and cosmic perception. Its physical seat is somewhere behind and or just beyond the crown of the head: the peak of man's manifest being that received the first touch of Surya Savitri (the supreme Creative Consciousness) to whom it bowed down uttering the invocation mantra of Gayatri. The Ray then entered the head at the crown and illumined it: the force of consciousness that ruled there is Intuition, the immediate perception of truth and reality, the cosmic consciousness gathered and concentrated at that peak. That is Upanishadic knowledge. If the source and foundation of the Vedic initiation was occult vision, the Upanishad meant a pure and direct Ideation. The next stage in the coming down or propagation of the Light was when it reached further down into the brain and the philosophical outlook grew with rational understanding and discursive argumentation as the channel for expression, the power to be cultivated and the limb to be developed. The Age of the Darshanas or Systems of Philosophy started with the Buddha and continued till it reached its peak in Shankaracharya. The age sought to give a bright and strong mental, even an intellectual body to the spiritual light, the consciousness of the highest truth and reality. In the Puranic Age the vital being was touched by the light of the spirit and principally on the highest, the mental level of that domain. It meant the advent of the element of feeling and emotiveness and imagination into the play of the Light, the beginning of their reclamation. This was rendered more concrete and more vibrant and intense in the next stage of the movement. The whole emotional being was taken up into the travailing crucible of consciousness. We may name it also as the age of the Bhagavatas, god-lovers, Bhaktas. It reached its climax in Chaitanya whose physical passion for God denoted that the lower ranges of the vital being (its physical foundations) were now stirred in man to awake and to receive the Light. Finally remains the physical, the most material to be worked upon and made conscious and illumined. That was the task of the Tantras. Viewed in that light one can easily understand why especial stress was laid in that system upon the esoteric discipline of the five m's (pancha makra),all preoccupied with the handling and harnessing of the grossest physical instincts and the most material instruments. The Tantric discipline bases itself upon Nature Power coiled up in Matter: the release of that all-conquering force through a purification and opening into the consciousness of the Divine Mother, the transcendent creatrix of the universe. The dynamic materialising aspect of consciousness was what inspired the Tantras: the others forming the Vedantic line, on the whole, were based on the primacy of the static being, the Purusha, aloof and withdrawing.
  

04.02 - A Chapter of Human Evolution, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   In India we meet a characteristic movement. As I said the Vedas represented the Mythic Age, the age when knowledge was gained or life moulded and developed through Vision and Revelation (Sruti, direct Hearing). The Upanishadic Age followed next. Here we may say the descending light touched the higher reaches of the Mind, the mind of pure, fundamental, typical ideas. The consciousness divested itself of much of the mythic and parabolic apparel and, although supremely immediate and intuitive, yet was bathed with the light of the day, the clear sunshine of the normal wakeful state. The first burgeoning of the Rational Mind proper, the stress of intellect and intellectuality started towards the end of the Upanishadic Age with the Mahabharata, for example and the Brahmanas. It flowered in full vigour, however, in the earlier philosophical schools, the Sankhyas perhaps, and in the great Buddhist illumination Buddha being, we note with interest, almost a contemporary of Socrates and also of the Chinese philosopher or moralist Confuciusa triumvirate almost of mighty mental intelligence ruling over the whole globe and moulding for an entire cycle human culture and destiny. The very name Buddha is significant. It means, no doubt, the Awakened, but awakened in and through the intelligence, the mental Reason, buddhi. The Buddhist tradition is that the Buddhist cycle, the cycle over which Buddha reigns is for two thousand and five hundred years since his withdrawal which takes us, it seems, to about 1956 A.D.
  

04.03 - Consciousness as Energy, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Man, we thus see, is an infinitely composite being. We have referred to the four or five major chords in him, but each one has again innumerable gradations of vibration. Man is a bundle or dynamo of energy and this energy is nothing but the force of consciousness. To different modes or potentials of this energy different names are given. And what makes the thing still more complex is that all these elements exist simultaneously and act simultaneously, although in various degrees and stresses. They act upon each other, and severally and collectively impress upon the nature and character of the individual being and mould and direct his physical status and pragmatic life. A man can, however, take consciously a definite position and status, identify himself with a particular form and force of consciousness and build his being and life in the truth and rhythm of that consciousness. Naturally the limits and the limitation of that consciousness mark also the limits and limitation of the disposition he can effect in his life. When it is said that the spiritual force is not effective on the physical plane in mundane affairs Buddha, it is said, for example, has not been able to rid the earth or age, disease and death (although it was not Buddha's intention to do so, his purpose was to show a way of escape, of bypassing the ills of life, and in that he wholly succeeded)it only means that the right mode or potential of spiritual energy has not been found; for that matter even the mightiest mundane forces are not sovereignly effective in mundane affairs, otherwise the Nazi-Force would have been ruling the world today.
  

04.05 - The Immortal Nation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   One may note three or four crises, practically rebirths, in India's life history. They correspond roughly with the great racial infiltrations or what is described as such by anthropologists, what others may describe as operations of blood transfusion. There was an original autochthonous people, the early humanity out of the stone age, usually called proto-Dravidians, whose remnants are still found among the older and cruder aboriginal tribes. Then the Dravidian infusion which culminated in the humanity, the Indian humanity, of Harappa and Mohenjo-daro. Next the Aryan avatar. One usually begins Indian history with the Dravido-Aryan civilisation which is taken as the basic foundation, the general layout of the whole structure. The first shock or blow the edifice received was from the Greeks and then the Huns and Scythians the Tartars something that struck at the most essential element of Indian culture and character. Psychologically the new leaven was brought in and injected by Gautama Buddha the un-Vedic Buddha the external invasion and penetration was possible because of this opening already made from within. This injection was necessary as an antidote to the decline and fall that had set in sometime between the passing of Sri Krishna and the advent of Buddha. But traditional India absorbed this new leaven and came out with a renewed and enriched personality. The next major shaking came with the Islamic inundation. This meant or would have meant a great and even catastrophic reversal, but this too in the course of centuries succeeded only in invigorating and enlarging the life and consciousness of eternal India. The last and perhaps the most dangerous assault came from the Europeans, the Portuguese, the Dutch, the French and finally, most of all, from the British. An absolutely matter-of-fact vitalistic Europe overran and overwhelmed a predominantly otherworldly spirit and almost succeeded in obliterating that spirit and replacing it by a replica of its own life-pattern and Weltanschauung. Even such a blow India could survive, not only so, could utilise it for her own purpose, for the greater fulfilment of her mission in life. She is coming out of that ordeal a towering personality, a godhead for the remoulding of humanity and earth-life.
  

05.08 - True Charity, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Charity is commonly understood to consist in rendering material help to your fellow men, giving alms to the poor, medicine to the sick, money or material to those who need them and physical service also where that is required. All this is well and good. The world is ridden with diseases and privations and calamities. And if something is done to alleviate them, it is as it should be, activities in that direction deserve full encouragement. But this does not go far enough, does not touch the root of the matter. It is the human way of dealing with things and must naturally be very limited in its scope and efficacy. There is a higher, a diviner way the way of the Spirit for the cure of earthly ills, cure and not mere alleviation. That was the secret inspiration behind the message of the Christ and the Buddha.
  
  --
  
   This condition is attained, fully and sovereignly, when there is absolute egolessness, when there is no consciousness of a separate person, the dual consciousness of the helper and the helped, the reformer and the reformed, the doctor and the patient. The normal human sense of values is based upon such a division, upon egohood, mamatvam. A philanthropic man helps others through a sense of sympathy giving rise to a sense of duty and obligation. This feeling of pity, of commiseration is dangerous, for it puts you in a frame of mind that tends to make you look down upon, take a superior air towards your object of pity. You become self-conscious, with the consciousness of your inferior self, that you are helping others, doing good to the world, doing something that raises your value: this sense of personal merit is only another name for vanity. Vanity and ambition are the motive powers that lie behind the philanthropical spirit born of sympathy. To denote a shade of meaning different from what is usually conveyed by the word sympathy, modern psychology has I found another wordempathy. Sympathy may be said to be the relation or contact between two egos; it is a link or bridge between two separate and independent entities; empathy, on the other hand, means the entering into the I very being and consciousness of another, becoming that other one; it is identification and identity. This again is what I spiritual consciousness alone can do. Sympathy leads to! philanthropy, empathy is the origin of true charity, the spiritual I compassion of a Buddha or a Christ. Philanthropy is human, I charity (caritas) is divine.
   ***

05.29 - Vengeance is Mine, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   One who seeks to live in God's consciousness cannot take the law into his own hands; he must leave it all to God. When he takes up the self-appointed task of remedying the situation, "resisting evil" as Christ termed it, he invites resistance from the other side which takes up its own counter-measures. The principle of revancheor vendetta, practised by nations and families, has not been a success, as history has amply proved. It is a seesaw movement, a vicious circle without issue. Not only so, the movement gathers momentum and increases in violence and confusion the farther it proceeds on its career. That is why Christ uttered his warning: and Buddha too declared that enmity cannot be appeased by enmity, it can be appeased only by the want of enmity. The truth is true not only in respect of two enemy forces of the same quality and on the same plane, but also with regard to the antagonism between higher and lower forces, between Good and Evil.
  

06.08 - The Individual and the Collective, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   An integral sadhana cannot be confined to the individual alone; an element of collectivity must enter into it. An individual is not an isolated being in any way. There are, of course, schools of Yoga and philosophy that seek to isolate the individual, consider him as an entity hemmed in by his own consciousness; indeed they view the individuals as all distinct and separate, each a closed circle or sphere, they may barely touch each other but never interpenetrate or inter-communicate. Each stands as a solitary island, all together forming the vast archipelago of the universe. This is a position; no doubt, that can be acquired by a kind of discipline of the consciousness, though not to a great perfection; but it is not a natural or necessary poise. Normally, individuals do merge into each other and form one weft of give and take. A desire, an impulse, even a thought that rises in you, goes out of you, overflows you and spreads around even to the extreme limit of the earth, like a Hertzian wave. Again, any movement in any person anywhere in the world would come to you, penetrate you, raise a similar vibration in you, even though you may not so recognise it but consider it as something exclusively personal to you. You send out vibrations into the world and the world sends out vibrations into you. Individual life is the meeting-ground of these outgoing and incoming forces. It is precisely to avoid this circle or cycle of world-vibrations that the older Yogis used to leave the world, away from society, retire to mountain-tops, into the virgin forest where they hoped to find themselves alone and aloof, to be single with the Single Self. This is a way out, but it is not the only or the best solution. It is not the best solution, for although apparent-ly one is alone on the hill-top, in the desert crypt, or the forest womb, one always carries with oneself a whole world within, the normal nature with all its instincts and impulses, reactions, memories and hopes: you cut away the outside, run away from it, but what about the outside that is within you? The taste for a tasty thing does not drop with the removal of the object. Secondly, such an individual solution, even if it were possible, would still be a purely personal matter and, in the ultimate analysis, egoistic. It is why the Buddha refused to enter definitely into Nirvana and withdrew from the brink to work among men. Indeed, the real solution is else-where. It is not to withdraw or go away but to find within the orbit here a centre, a focus of consciousness which is not controlled by the outside forces but can control them, which is not coloured by them but can lend them its own luminosity. That is the soul or the psychic centre.
  

06.23 - Here or Elsewhere, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   It is easy and comfortable to go within and in an inner consciousness find and maintain a union, even a close union with the Divine. It is because of such a state of peace and bliss that many, nay, most who go there do not want to come back, to normal life upon this earth. And teachers, great or small, almost invariably, have taught that in the end it is best like that, and perhaps the only thing to do under the circumstances. For this life and this earth mean the very opposite of that inner heaven and that highest good. But some are not given this comfortable solution of the difficulty. They are asked to turn back and live the life of the earth. They are not allowed to remain cosy in a narrow room and be busy always with themselves alone. Indeed, is it not narrow egoism to seek only one's own salvation? When one has saved himself, is it not his duty the logical outcome and implication of his personal freedom that he should seek to help others in their salvation? Such was in fact the attitude of the Amitabha Buddha.
  

WORDNET



--- Overview of noun buddha

The noun buddha has 2 senses (first 1 from tagged texts)
                    
1. (3) Buddha, Siddhartha, Gautama, Gautama Siddhartha, Gautama Buddha ::: (founder of Buddhism; worshipped as a god (c 563-483 BC))
2. Buddha ::: (one who has achieved a state of perfect enlightenment)




--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun buddha

2 senses of buddha                          

Sense 1
Buddha, Siddhartha, Gautama, Gautama Siddhartha, Gautama Buddha
   INSTANCE OF=> mystic, religious mystic
     => believer, worshiper, worshipper
       => religious person
         => person, individual, someone, somebody, mortal, soul
           => organism, being
             => living thing, animate thing
               => whole, unit
                 => object, physical object
                   => physical entity
                     => entity
           => causal agent, cause, causal agency
             => physical entity
               => entity

Sense 2
Buddha
   => saint, holy man, holy person, angel
     => good person
       => person, individual, someone, somebody, mortal, soul
         => organism, being
           => living thing, animate thing
             => whole, unit
               => object, physical object
                 => physical entity
                   => entity
         => causal agent, cause, causal agency
           => physical entity
             => entity




--- Hyponyms of noun buddha
                                    




--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun buddha

2 senses of buddha                          

Sense 1
Buddha, Siddhartha, Gautama, Gautama Siddhartha, Gautama Buddha
   INSTANCE OF=> mystic, religious mystic

Sense 2
Buddha
   => saint, holy man, holy person, angel










--- Coordinate Terms (sisters) of noun buddha

2 senses of buddha                          

Sense 1
Buddha, Siddhartha, Gautama, Gautama Siddhartha, Gautama Buddha
  -> mystic, religious mystic
   HAS INSTANCE=> Buddha, Siddhartha, Gautama, Gautama Siddhartha, Gautama Buddha
   HAS INSTANCE=> Chuang-tzu
   => quietist
   HAS INSTANCE=> Boehme, Jakob Boehme, Bohme, Jakob Bohme, Boehm, Jakob Boehm, Behmen, Jakob Behmen
   HAS INSTANCE=> Eckhart, Johannes Eckhart, Meister Eckhart

Sense 2
Buddha
  -> saint, holy man, holy person, angel
   => Buddha
   => fakir, fakeer, faqir, faquir










--- Grep of noun buddha
buddha
gautama buddha





IN WEBGEN [10000/618]

https://www.goodreads.com/author/show/15460860.Ismita_Vidyananda_Om_Swami_Tandon
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https://www.goodreads.com/author/show/7940279.Vidyan_Ravinthiran
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auromere - vidyas-in-the-upanishads
auromere - vidyas-in-the-upanishads
auromere - vidyas-in-the-upanishads-part-2
auromere - vidyas-in-the-upanishads-part-2
auromere - meditation
selforum - savitri and sri vidya
Dharmapedia - Akhil_Bharatiya_Vidyarthi_Parishad
Dharmapedia - Arsha_Vidya_Gurukulam
Dharmapedia - Dayananda_Saraswati_(Arsha_Vidya
Dharmapedia - Ekal_Vidyalaya
Dharmapedia - Vidya_(philosophy
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Abhinava Vidyalaya, Pune
Abhinav Vidya Mandir
Acharya Sukumar Sen Mahavidyalaya
Acharya Vidyasagar
Adarsha Vidyalaya
Adarsha Vidya Mandir
Adarsh Vidya Kendra
Adarsh Vidyalaya Inter College
Adarsh Vidya Mandir
Adarsh Vidya Mandir, Bokaro
Addalaichenai Madhya Maha Vidyalayam
Adhyapak Jyotish Chandra Ghosh Balika Vidyalaya
Adhyatmik Ishwariya Vishwa Vidyalaya
Aghorekamini Prakashchandra Mahavidyalaya
Ajay Vidyasagar
Akhil Bharatiya Vidyarthi Parishad
Al Azhar Maha Vidyalayam
Amrita Vishwa Vidyapeetham
Amtala Annadamani Balika Vidyalaya
Andhra Vidyalaya College
Aneesh Vidyashankar
Anula Vidyalaya
Arsha Vidya Gurukulam
Arya Mahila Mahavidyalaya
Ashish Vidyarthi
Assisi Vidyaniketan
Atal Bihari Vajpayee Vishwavidyalaya
Avidyamaya and vidyamaya
Bajkul Milani Mahavidyalaya
Baladeva Vidyabhushana
Balmohan Vidyamandir
Balvantray Mehta Vidya Bhawan ASMA
Balwant Rai Mehta Vidya Bhawan (Lajpat Nagar)
Bamanpukur Humayun Kabir Mahavidyalaya
Banasthali Vidyapith
Banga Mahila Vidyalaya
Barisha Sashibhusan Janakalyan Vidyapith
Bastar Vishwavidyalaya
Bhagat Phool Singh Mahila Vishwavidyalaya
Bharathi Vidya Bhavan
Bharati Vidyapeeth
Bharati Vidyapeeth's College of Engineering
Bharati Vidyapeeth College of Engineering
Bharati Vidyapeeth Deemed University Medical College and Hospital
Bharati Vidyapeeth Institute Of Management and Research
Bharati Vidyapeeth Institute of Technology
Bharati Vidyapeeth University Medical College
Bharatiya Vidya Bhavan
Bharatiya Vidya Bhavan's Sri Venkateswara Vidyalaya
Bharatiya Vidya Bhavan, Jubilee Hills
Bharatiya Vidya Bhavan, Taliparamba
Bharat Vidyalaya, Akola
Bhavan's Gangabux Kanoria Vidyamandir
Bhavan's Lloyds Vidya Niketan
Bhavan's Rajaji Vidyashram
Bhavan's Sri RamaKrishna Vidyalaya
Bhavan's Tripura Vidya Mandir
Bhavan's Varuna Vidyalaya
Bhavan's Vidya Mandir, Eroor
Bhavan's Vidya Mandir, Girinagar
Bhavan's Vidya Mandir, Poochatty
Bhavans Vidya Mandir, Elamakkara
Bhavan Vidyalaya, Chandigarh
Bholanath Vidyapitha
Bidhan Chandra Krishi Viswavidyalaya
Birendra Sainik Awasiya Mahavidyalaya
Birjhora Mahavidyalaya
Birla Balika Vidyapeeth
Birla Vishvakarma Mahavidyalaya
Bishop Moore Vidyapith
Bishop Moore Vidyapith, Cherthala
Bishop Moore Vidyapith, Kayamkulam
Bishop Moore Vidyapith, Mavelikkara
Bokaro Ispat Vidyalaya, Sector 9D
Brahmrishi Bawra Shanti Vidya Peeth, Udhampur
Bratachari Vidyasram
Budhi Ram Dubey Mahila Mahavidyalaya
Chaipat S.P.B. Mahavidyalaya
Chandrakona Vidyasagar Mahavidyalaya
Chandulal Chandrakar Patrakarita Avam Jansanchar Vishwavidyalaya
Charghat Milan Mandir Vidyapith
Chaudhary Charan Singh Mahavidyalaya
Chaudhary Sarwan Kumar Himachal Pradesh Krishi Vishvavidyalaya
Chennupati Vidya
Cheppadividya
Chhattisgarh Kamdhenu Vishwavidyalaya
Chinmaya Vidyalaya, Bokaro
Chinmaya Vidyalayas
CVidya
C. Vidyasagar Rao
Davidyan
Dayananda Saraswati (Arsha Vidya)
Debra Thana Sahid Kshudiram Smriti Mahavidyalaya
Deshabandhu Vidyalaya
Deulpota Bhagbat Balika Vidyalaya
Devi Ahilya Vishwavidyalaya
Devi Balika Vidyalaya
Dev Sanskriti Vishwavidyalaya
Dharmapala Vidyalaya
Dharmaram Vidya Kshetram
Dnyaneshwar Vidyapeeth
Dr. Balasaheb Sawant Konkan Krishi Vidyapeeth
Dr. B. R. Ambedkar Satabarshiki Mahavidyalaya
Dr. Nalli Kuppuswami Vivekananda Vidyalaya Junior College
Dr. Panjabrao Deshmukh Krishi Vidyapeeth
Dr. (Sow.) Indirabai Bhaskarrao Pathak Mahila Kala Mahavidyalaya
Dr. Vidya
Durga Mahavidyalaya, Raipur
Ehalape Vidyaraja Maha Vidyalaya
Ekal Vidyalaya
Faculty of Sanskrit Vidya Dharma Vigyan, Banaras Hindu University
Fyodor Vidyayev
Gandharva Mahavidyalaya, New Delhi
Ganesh Shankar Vidyarthi
Ganesh Shankar Vidyarthi Memorial Medical College
Gayatri Vidya Parishad College of Engineering
Ghatal Rabindra Satabarsiki Mahavidyalaya
Gita Niketan Awasiya Vidyalaya
Gothami Kanishta Vidyalaya
Gour Mahavidyalaya
Gujarat Vidyapith
Guru Ghasidas Vishwavidyalaya
Gurukula Vidya Peeth
G. Vidyaraj
Gyanodaya Sarva Mangalam Vidya Mandir
Hamsavahini Vidyalaya
Hans Raj Mahila Maha Vidyalaya
Hemchand Yadav Vishwavidyalaya
Hindu Vidyapith
Hingalganj Mahavidyalaya
Indira Gandhi Krishi Vishwavidyalaya
Indira Kala Sangeet Vishwavidyalaya
Ishwar Chandra Vidyasagar
Iswar Chandra Vidyasagar College
Jagatpur Rukmini Vidyamandir
Jaipuria Vidyalaya
Janajyoti Vidyamandir
Janardan Rai Nagar Rajasthan Vidyapeeth
Jatindra Rajendra Mahavidyalaya
Jawaharlal Nehru Krishi Vishwa Vidyalaya
Jawaharlal Nehru Rajkeeya Mahavidyalaya, Port Blair
Jawahar Navodaya Vidyalaya
Jawahar Navodaya Vidyalaya, Ahmednagar
Jawahar Navodaya Vidyalaya, Amroha
Jawahar Navodaya Vidyalaya, Bagudi
Jawahar Navodaya Vidyalaya Bahraich
Jawahar Navodaya Vidyalaya, Bankura
Jawahar Navodaya Vidyalaya, Belpada
Jawahar Navodaya Vidyalaya, Bhogaon
Jawahar Navodaya Vidyalaya, Canacona
Jawahar Navodaya Vidyalaya, Chendayadu
Jawahar Navodaya Vidyalaya, Cooch Behar
Jawahar Navodaya Vidyalaya, East Sikkim
Jawahar Navodaya Vidyalaya, Gajanur
Jawahar Navodaya Vidyalaya, Jaswantpura
Jawahar Navodaya Vidyalaya, Jojawar
Jawahar Navodaya Vidyalaya, Jorhat
Jawahar Navodaya Vidyalaya, Kanpur
Jawahar Navodaya Vidyalaya, Kanpur Dehat
Jawahar Navodaya Vidyalaya, Karauli
Jawahar Navodaya Vidyalaya, Khawzawl
Jawahar Navodaya Vidyalaya, Kodagu
Jawahar Navodaya Vidyalaya, Lahaul and Spiti
Jawahar Navodaya Vidyalaya, Narla
Jawahar Navodaya Vidyalaya, Nizamsagar
Jawahar Navodaya Vidyalaya, Pailapool
Jawahar Navodaya Vidyalaya, Paota, Jaipur
Jawahar Navodaya Vidyalaya, Raichur
Jawahar Navodaya Vidyalaya, Saharanpur
Jawahar Navodaya Vidyalaya, Theog
Jawahar Navodaya Vidyalaya, Veleru
Jawahar Vidya Mandir
Jayoti Vidyapeeth Women's University
J.H. Ambani Saraswati Vidyamandir
Kadi Sarva Vishwavidyalaya
Kailash Rai Saraswati Vidya Mandir, Jhumri Telaiya
Kanoria PG Mahila Mahavidyalaya
Karampon Shanmuganatha Maha Vidyalayam
Kasturba Gandhi Balika Vidyalaya
Kautilya Government Sarvodaya Bal Vidyalaya
Kegalu Vidyalaya
Kendriya Vidyalaya
Kendriya Vidyalaya Adoor
Kendriya Vidyalaya (AFS)
Kendriya Vidyalaya, Ballia
Kendriya Vidyalaya Bamrauli
Kendriya Vidyalaya, Bantalab
Kendriya Vidyalaya BEML Nagar
Kendriya Vidyalaya Bolarum
Kendriya Vidyalaya Cossipore
Kendriya Vidyalaya, Dewas
Kendriya Vidyalaya, Ernakulam
Kendriya Vidyalaya Ganeshkhind
Kendriya Vidyalaya Guna, Madhya Pradesh
Kendriya Vidyalaya Hebbal, Bangalore
Kendriya Vidyalaya, IIT Powai
Kendriya Vidyalaya Indian Institute of Science
Kendriya Vidyalaya INS Mandovi
Kendriya Vidyalaya Karwar
Kendriya Vidyalaya Maharajganj
Kendriya Vidyalaya, Malappuram
Kendriya Vidyalaya Maligaon
Kendriya Vidyalaya, Malleswaram
Kendriya Vidyalaya Mankhurd
Kendriya Vidyalaya, Mati
Kendriya Vidyalaya No. 1
Kendriya Vidyalaya No. 1, Bhubaneswar
Kendriya Vidyalaya No. 1, Ishapore
Kendriya Vidyalaya No. 1, Jalandhar Cantonment
Kendriya Vidyalaya No. 1 Kanchrapara
Kendriya Vidyalaya No. 2
Kendriya Vidyalaya No. 2, Vizag
Kendriya Vidyalaya, NTPC Dibiyapur
Kendriya Vidyalaya Pangode
Kendriya Vidyalaya, Pattom
Kendriya Vidyalaya, Raebareli
Kendriya Vidyalaya, Rajgarh
Kendriya Vidyalaya, Rayagada
Kendriya Vidyalaya, Shivpuri, Madhya Pradesh
Kendriya Vidyalaya, Sunjuwan
Kendriya Vidyalaya Tehran
Kendriya Vidyalaya, Tenga Valley
Keshav Mahavidyalaya
Kilinochchi Maha Vidyalayam
Kularathna Maha Vidyalaya
Kundan Vidya Mandir, Ludhiana
Lingaya's Vidyapeeth
List of awards and nominations received by Vidya Balan
List of Jawahar Navodaya Vidyalayas
List of Kendriya Vidyalayas
L. P. Vidyarthi
Madhuban Goenka Vidyalaya
Madhya Vidyalaya
Mahadevananda Mahavidyalaya
Maharishi Panini Sanskrit Evam Vedic Vishwavidyalaya
Maharishi Sandipani Rashtriya Ved Vidya Pratishthan
Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya
Mahatma Gandhi Centenary Vidyalaya
Mahatma Gandhi Chitrakoot Gramoday Vishwavidyalaya
Mahatma Gandhi Kashi Vidyapith
Mahavidya
Mahila Maha Vidyalaya
Maliyadeva Adarsha Maha Vidyalaya
Mata Gujri Mahila Mahavidyalaya
Matara Janadipathi Vidyalaya
Meesalai Veerasingam Maha Vidyalayam
Nabagram Vidyapith
Nabarup Jatiya Vidyapith
Nagarjuna Vidyaniketan
Nalanda Maha Vidyalaya
Nandapur Milani Balika Vidyaniketan
National Backward Krushi Vidyapeet Solapur
Navrachna Vidyani
Nelliady Madhya Maha Vidyalayam
Nelson Davidyan
Netaji Mahavidyalaya
Netaji Subhash Vidyaniketan
Nethi Vidya Sagar
Nivedita Vidyapith
Nutan Vidyalaya Education Society
Panchagni Vidya
Parle Tilak Vidyalaya Association
Pingla Thana Mahavidyalaya
Pritilata Waddedar Mahavidyalaya
Pt. Deen Dayal Upadhyaya Sanatan Dharma Vidyalaya
Radhadamodar Sanskrit Vidyapeeth
Raghumal Arya Vidyalaya
Rajakeeya Maha Vidyalaya, Telijjawila
Raja Shivaji Vidyalaya
Rajhans Vidyalaya
Rajiv Gandhi Proudyogiki Vishwavidyalaya
Rajkiya Pratibha Vikas Vidyalaya
Rajkiya Pratibha Vikas Vidyalaya, Shalimar Bagh, Delhi
Rajmata Vijayaraje Scindia Krishi Vishwa Vidyalaya
Ramakrishna Mission Vidyalaya
Ramakrishna Mission Vidyalaya, Coimbatore
Ramakrishna Mission Vidyalaya, Narendrapur
Ramakrishna Mission Vidyapith
Ramakrishna Mission Vidyapith, Deoghar
Ramakrishna Mission Vidyapith, Purulia
Ram Chandra Saha Balika Vidyalaya
Ramkrishna Mahavidyalaya
Rani Durgavati Vishwavidyalaya
Ranpokunagama Maha Vidyalaya
Rashtriya Vidyalaya Sangathan
Rathnavali Balika Vidyalaya, Gampaha
Roza Vidyadhar Deshpande
R. Vidyasagar Rao
R. Vidyasagar Rao Dindi Lift Irrigation Scheme
Sabang Sajanikanta Mahavidyalaya
Sadvidya Pathashala
Sagardighi Kamada Kinkar Smriti Mahavidyalaya
Sailendra Sircar Vidyalaya
Samantha Vidyaratna
Sampurnanand Sanskrit Vishwavidyalaya
Sanghamitta Balika Vidyalaya
Sankrail Anil Biswas Smriti Mahavidyalaya
Santal Bidroha Sardha Satabarsiki Mahavidyalaya
Sant Pathik Vidyalaya
Saraswathy Vidyalaya
Saraswati Shishu Vidya Mandir (Dhurwa)
Saraswati Shishu Vidya Mandir Telo
Saraswati Vidya Mandir
Saraswati Vidya Mandir Inter College, Barabanki
Saraswati Vidya Mandir (Rourkela)
Saraswati Vidyardhi
Sardar Patel Mahavidyalaya, Chandrapur
Sardar Patel Vidyalaya
Scindia Kanya Vidyalaya
Seemanta Mahavidyalaya, Jharpokharia
Seva Bharati Mahavidyalaya
Shankardev Shishu Vidya Niketan Bhuragaon
Shankarrao Butte Patil Vidyalaya , Junnar
Shashi Kant Singh Mahavidyalaya
Shastar Vidya
Sheth Chimanlal Nagindas Vidyalaya
Shiv Ganga Vidya Mandir
Shree Agrasen Mahavidyalaya
Shree Hareshwar Vidyalaya
Shri Bhairavnath Vidya Mandir, Pabal
Shri Dhokeshwar Mahavidyalaya
Shri Keshavraj Vidyalaya, Latur
Shri Nehru Maha Vidyalaya College of Arts & Sciences
Shri Vidya
Sibpur S.S.P.S Vidyalaya
Smt. Ramkuwar Devi Fomra Vivekananda Vidyalaya
Sree Chaitanya Mahavidyalaya
Sree Ramkrishna Silpa Vidyapith
Sree Sankara Vidyapeetam
Sri Aurobindo Vidyamandir, Chandannagar
Sri Chandrasekharendra Saraswathi Viswa Mahavidyalaya
Sri Jayawardenepura Maha Vidyalaya
Sri Padmavati Mahila Visvavidyalayam
Sri Ramakrishna Vidyashala
Sri Ram Dayal Khemka Vivekananda Vidyalaya Junior College
Sri Ramkrishna Sarada Vidyamahapith
Sri Shariputhra Maha Vidyalaya
Sri Sumangala College - Moratu Maha Vidyalaya Cricket Encounter
Sri Sumedha Maha Vidyalaya, Malimbada
Srividya
St. Agnes Balika Maha Vidyalaya
Subarnarekha Mahavidyalaya
Subhash Chandra Mahavidyalaya
Sujatha Vidyalaya
Sukumar Sengupta Mahavidyalaya
Sumandeep Vidyapeeth
Tagore Vidyaniketan, Taliparamba
Tara (Mahavidya)
Thapar Vidya Vihar
Thuya Joseph Vaz Maha Vidyalayam
Tiljala Brajanath Vidyapith
Tufanganj Mahavidyalaya
Tunga Mahavidyalaya
Urumuththa Almeda Maha Vidyalaya
Uttar Banga Krishi Viswavidyalaya
Vaitheeswara Vidyalayam
Vallabh Vidyanagar
Vani Vidyalaya
Vasant Kanya Mahavidyalaya
Vasantrao Naik Marathwada Krishi Vidyapeeth
Vasthuvidya Gurukulam
Velautham Maha Vidyalayam
Vidya
Vidya Academy of Science and Technology Technical Campus
Vidya Academy of Science and Technology, Thrissur
Vidyaarthi
Vidya Balan
Vidya Bharati
Vidyabhushana
Vidya Charan Shukla
Vidyadhara
Vidya Dhar Bajpai
Vidyadhar Johrapurkar
Vidyadhar Oke
Vidyadhar Shastri
Vidyadhar Vyas
Vidyadhisha Tirtha
Vidyajyoti College of Theology
Vidyakara
Vidyaloka College
Vidya Malavade
Vidyanagar
Vidyananda (8th-century Jain monk)
Vidyananda College
Vidyananthan Ramanadhan
Vidya Niwas Mishra
Vidyapathi
Vidyapati
Vidyapati (film)
Vidya (philosophy)
Vidya Pillai
Vidya Prasarak Mandal's Polytechnic
Vidya Rafika Toyyiba
Vidyaranya
Vidyaranyapura
Vidyaranyapuram
Vidyarthi Bhavan
Vidyarthi (film)
Vidyasagar
Vidyasagar College
Vidyasagar College for Women
Vidyasagar (composer)
Vidyasagar discography
Vidyasagar Institute of Mental Health and Neuro and Allied Sciences
Vidyasagar Setu
Vidyasagar Teachers' Training College, Midnapore
Vidyasagar University
Vidya Shah
Vidyashilp Academy
Vidya Subramaniam
Vidya Vardhaka College of Engineering
Vidya Vathi
Vidyavati
Vidyavihar
Vidya Vihar Institute of Technology
Vidya Vikas Academy, Goa
Vidya Vikas Institute of Engineering & Technology
Vidya Vox
Vidyayevo
Vikas Vidyalaya
Vimal Singh Mahavidyalay
Visakha Vidyalaya
Vivekananda Kendra Vidyalaya
Vivekananda Mahavidyalaya
Vivekananda Satavarshiki Mahavidyalaya
Vivekananda Vidyaniketan Educational Institutions
Yasodara Devi Balika Maha Vidyalaya


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