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500 Vorkommen von Buddha in 28 Texten im Bereich /en · erste 500 angezeigt

en/Bahá'í Faith/2 - Bahá'í Studies/Abul-Qasim Faizi/An Explanation of the Greatest Name.txt 8
th,told me that many times he had read the entire Gospel of	Buddha	in Sanskrit, every word of which he had understood with the
ined together, formed the name of "Baha". The references by	Buddha	, are exceptionally clear. Ananda, one of His disciples, ask
ciples, asked Him: "Who shall teach us when Thou art gone?"	Buddha	replied in these clear terms: "I am not the first Buddha wh
?" Buddha replied in these clear terms: "I am not the first	Buddha	who came upon earth, nor shall I be the last. In due time a
me upon earth, nor shall I be the last. In due time another	Buddha	will arise .... He shall reveal to you the same eternal tru
nbounded Light" and the "Source of Wisdom, of Virtue and of	Buddha	hood." When giving the qualities of a "true follower" Buddh
uddha hood." When giving the qualities of a "true follower"	Buddha	stated that it was he who "relies with his heart upon Amita
. the unbounded Light of Truth."[1] [1 Shirin Khanum, 'Lord	Buddha	and Amitabha', pp 13, 17-19.] The Jewish mystics knew of th
en/Buddhism/_Legacy/Buddha, the Word (The Eightfold Path).htm 7
	Buddha	, the Word Buddha, the Word (The Eightfold Path) THE FOUR NO
Buddha, the Word	Buddha	, the Word (The Eightfold Path) THE FOUR NOBLE TRUTHS FIRST
RUE GOAL THE FOUR NOBLE TRUTHS THUS has it been said by the	Buddha	, the Enlightened One: It is through not understanding, not
e transmission of force generated by the wind. Even so, the	Buddha	did not teach that Ego-entities hasten through the ocean of
n to the vainglory of "I" and "mine." Whether Perfect Ones [	Buddha	s] appear in the world or whether Perfect Ones do not appear
ar, and agreeable to many. [In Majjhima-Nikaya, No. 21, the	Buddha	says: "Even, O monks, should robbers and murderers saw thro
e. The "Analysis of the Body," and the Contemplation on the	Buddha	, the Law, the Holy Brotherhood, Morality, etc., will only p
en/Hinduism/Mahabharata.txt 1
eritage of the modern world; and that the lofty religion of	Buddha	, proclaimed in India five centuries before Christ, is now t
en/Sikhs/Shri Guru Granth Sahib/Section 1 - Jup.txt 2
na speak. Shiva speaks, the Siddhas speak. The many created	Buddha	s speak. The demons speak, the demi-gods speak. The spiritua
ons and suns, so many worlds and lands. So many Siddhas and	Buddha	s, so many Yogic masters. So many goddesses of various kinds
en/Theosophy/Light on the Path and Through the Gates of Gold.txt 2
al growth of humanity. On the mental steps of a million men	Buddha	passed through the Gates of Gold; and because a great crowd
future and the past." "On the mental steps of a million men	Buddha	passed through the Gates of Gold; and because a great crowd
en/Islam/Islamic Miscellaneous/Islam- Her Moral and Spiritual Value.txt 1
and this feeling of fear that so dominated men of the Numa,	Buddha	, Luther, John Knox, Cromwell and Mohammed type, it is essen
en/Bahá'í Faith/2 - Bahá'í Studies/Articles (unpublished)/Promises to Keep- Thoughts on an Emerging Baha'i Theology.txt 4
Raimundo Panikkar in The Silence of God. The Answer of the	Buddha	(1989), maintains that the Buddha cannot qualify either as
of God. The Answer of the Buddha (1989), maintains that the	Buddha	cannot qualify either as an agnostic or an atheist (9-10).
uni prescinds [leaves out of consideration] from God....The	Buddha	is silent of God."98 Such a statement has apophatic implica
rs, 1972, p. 102. 98. The Silence of God. The Answer of the	Buddha	, p. 175. 99. I have wrenched this little phrase from its co
en/Buddhism/_Legacy/Buddha, the Word (Nyanatiloka, alt. edition).txt 7
	Buddha	, the Word Buddha, the Word (The Eightfold Path) THE FOUR NO
Buddha, the Word	Buddha	, the Word (The Eightfold Path) THE FOUR NOBLE TRUTHS FIRST
RUE GOAL THE FOUR NOBLE TRUTHS THUS has it been said by the	Buddha	, the Enlightened One: It is through not understanding, not
e transmission of force generated by the wind. Even so, the	Buddha	did not teach that Ego-entities hasten through the ocean of
n to the vainglory of "I" and "mine." Whether Perfect Ones [	Buddha	s] appear in the world or whether Perfect Ones do not appear
ar, and agreeable to many. [In Majjhima-Nikaya, No. 21, the	Buddha	says: "Even, O monks, should robbers and murderers saw thro
e. The "Analysis of the Body," and the Contemplation on the	Buddha	, the Law, the Holy Brotherhood, Morality, etc., will only p
en/Zoroastrianism/Vendidad — Chapter 19.txt 1
worshipped by Budasp (a corruption of Bodhisativa). Buiti [	Buddha	] would be therefore a personification of Buddhism, which wa
en/Theosophy/Letters That Have Helped Me.txt 2
be masters in the least. I have been re-reading the life of	Buddha	, and it fills me with a longing desire to give myself for h
is ignorant. It is that boundless charity of love which led	Buddha	to say: "Let the sins of this dark age fall on me that the
en/Bahá'í Faith/2 - Bahá'í Studies/Articles (unpublished)/Babi Heroism and the Recovery of the Heroic.txt 2
thologist Joseph Campbell includes Abraham, Moses, Krishna,	Buddha	and Jesus in his rich analysis of the stages of “Departure,
ogy: The Voyage of the Hero includes Abraham, Moses, David,	Buddha	, Zoroaster, Jesus, Krishna and Muhammad in his eight stage
en/Buddhism/_Legacy/Sayings of Buddha (3).txt 20
Sayings of	Buddha	Dhammapada - Sayings of the Buddha (Translated by S. Wannap
Sayings of Buddha Dhammapada - Sayings of the	Buddha	(Translated by S. Wannapok) 1. The Pairs Mind foreruns all
leads. Clearly realizing this, The bhikkhu, disciple of the	Buddha	, Should not delight in worldly favour, But devote himself t
ot even a bit of conquered passion follows - That trackless	Buddha	of infinite range, By which way will you lead him? Whom no
ing and poisonous Passions can lead astray - That trackless	Buddha	of infinite range, By which way will you lead him? Absorbed
, Hard is it to hear the Truth Sublime, Hard as well is the	Buddha	's rise. Abstention from all evil, Cultivation of the wholes
some, Purification of the heart; This is the Message of the	Buddha	s. Forbearance is the highest ascetic practice, 'Nibb‚na is
the highest ascetic practice, 'Nibb‚na is supreme'; say the	Buddha	s. He is not a gone forth' who harms another. He is not a re
To devote oneself to meditation; This is the Message of the	Buddha	s. Not in a rain of golden coins Is satisfaction to be found
is not released from all sorrow. He who takes refuge in The	Buddha	, the Dhamma and the Saıgha Sees with wisdom the Four Noble
g to The cessation of suffering. He who takes refuge in The	Buddha	, the Dhamma and the Saıgha Sees with wisdom the Four Noble
orn, That family thrives happily. Happy is the birth of the	Buddha	, Happy is the preaching of the Sublime Dhamma, Happy is the
ted ones. He who venerates those venerable ones Be they the	Buddha	s or disciples; Those who have overcome obstacles And gone b
nd such'. He who venerates those venerable ones Be they the	Buddha	s or disciples; Those who have overcome obstacles And gone b
No eternal compounded thing. No instability is there in the	Buddha	s. 19. The Just He who hastily arbitrates Is not known as ju
he disciples of Gotama Who ever day and night Recollect the	Buddha	's virtues. Ever well awake Are the disciples of Gotama Who
who abides in Loving-kindness, And who is pleased with the	Buddha	's teaching, Shall attain to the Peaceful State, The happy s
ed. The bhikkhu who is full of joy, Who is pleased with the	Buddha	's teaching, Shall attain to the Peaceful State, The happy s
gs. Whosoever, although still young, Devotes himself to the	Buddha	's teaching - He illumines all the world, As the moon emergi
editation the brahman glows. But all day and all night, The	Buddha	shines in splendour. Without evil he is called a brahman'.
en/Hinduism/Ramayana.txt 1
Sravasti, which was the capital of Oudh at the time of the	Buddha	in the fifth and sixth centuries before Christ. The latter
en/Sikhs/Shri Guru Granth Sahib/Section 42 - Swaiyas From The Mouth Of The Great Fifth Mehl.txt 1
ddhas, the beings of supernatural spiritual powers, and the	Buddha	s are imbued with the Naam; it carried Ambreek across the te
en/Theosophy/The Key to Theosophy.txt 37
e feel sure that such were his teachings? THEO. Neither did	Buddha	, Pythagoras, Confucius, Orpheus, Socrates, or even Jesus, l
“Esoteric Buddhists.” Are you then all followers of Gautama	Buddha	? THEO. No more than musicians are all followers of Wagner.
ritualism and dogmatic theology of the Churches and Sects. _	Buddha	_ means the “Enlightened” by _Bodha_, or understanding, Wisd
chosen _Arhats_ only. ENQ. But some Orientalists deny that	Buddha	ever taught any esoteric doctrine at all? THEO. They may as
crets for the men of science. Further on I will prove it by	Buddha	’s conversation with his disciple Ananda. His esoteric teach
not the ethics of Theosophy identical with those taught by	Buddha	? THEO. Certainly, because these ethics are the soul of the
ce the common property of the initiates of all nations. But	Buddha	was the first to embody these lofty ethics in his public te
etween the ethics of Theosophy and those of the religion of	Buddha	. ENQ. Are there any great points of difference? THEO. One g
orm of exoteric Buddhism. And it is so, if we refer only to	Buddha	’s public teachings; the reason for such reticence on his pa
ch as preached by all the great Reformers, pre-eminently by	Buddha	and Jesus, are possible on earth. OUR OTHER OBJECTS. ENQ. W
ter, Lao-Tze and the Bhagavat-Gita, the precepts of Gautama	Buddha	and Jesus of Nazareth, of Hillel and his school, as of Pyth
to do! This—understood esoterically—is corroborated by both	Buddha	and Jesus. The one says “seek nought from the helpless Gods
e exoteric Buddhism, or the religious philosophy of Gautama	Buddha	. ENQ. But we are distinctly told that most of the Buddhists
and hell-fire, for _verbatim_ utterances of Jesus. Neither	Buddha	nor “Christ” ever wrote anything themselves, but both spoke
. ENQ. Do you mean to suggest that neither the teachings of	Buddha	nor those of Christ have been heretofore rightly understood
on me that I may relieve man’s misery and suffering!” cries	Buddha	; ... “I would not let one cry whom I could save!” exclaims
nd misinterpreted, behold the consequences! ENQ. But surely	Buddha	must have repudiated the soul’s immortality, if all the Ori
driven millions of men into idolatry and almost fetishism.	Buddha	had to give the death-blow to an exuberance of unhealthy fa
he to them in parables” (Matt. xiii. 11)—so his caution led	Buddha	_to conceal too much_. He even refused to say to the monk V
d should be trodden under foot. Thus, the reticence of both	Buddha	and Jesus—whether the latter lived out the historic period
s can have no existence. A new form of self-hypnotism. [18]	Buddha	gives to Ananda, his _initiated_ disciple, who enquires for
no longer!’” This shows, better than anything, that Gautama	Buddha	withheld such difficult metaphysical doctrines from the mas
y misunderstandings. It is also one of the many reasons why	Buddha	, Plotinus, and so many other Initiates are now accused of h
hing on the subject. On the other hand, the interpreters of	Buddha	have failed to understand the meaning and object of the Bud
past lives must survive, for when Prince Siddhartha became	Buddha	, the full sequence of His previous births were seen by Him
lity? The perfect individual, Buddhistically speaking, is a	Buddha	, I should say; for Buddha is but the rare flower of humanit
al, Buddhistically speaking, is a Buddha, I should say; for	Buddha	is but the rare flower of humanity, without the least super
IRTH STORIES, p. 13) are required to develop a _man_ into a	Buddha	, and _the iron will to become one_ runs throughout all the
e given to the terrestrial appearances or bodies assumed by	Buddha	s in the Northern Buddhistic teachings. THEO. So they are, o
ecollect their past incarnations during life; but these are	Buddha	s and Initiates. This is what the Yogis call Samma-Sambuddha
Buddhas and Initiates. This is what the Yogis call Samma-Sam	buddha	, or the knowledge of the whole series of one’s past incarna
ENQ. But we ordinary mortals who have not reached Samma-Sam	buddha	, how are we to understand this simile? THEO. By studying it
ven vines are our Seven Races with their seven Saviours or _	Buddha	s_—which spring from Iukabar Zivo, and Ferho (or Parcha) Rab
h is contradicted by sound reason can be a true doctrine of	Buddha	.” They do not believe in any pardon for their sins, except
, blessing” was practically carried out by the followers of	Buddha	, several centuries before Peter. The Ethics of Christianity
e greatest Teachers and Masters of Humanity—_e.g._, Gautama	Buddha	in History, and Jesus of Nazareth as in the Gospels. This t
or ever as a living exemplar of Theosophical heroism and of	Buddha	- and Christ-like mercy and self-sacrifice. ENQ. Then you re
en/Buddhism/Dhammapada - Sayings of the Buddha 3 (tr. J. Richards).txt 20
Sayings of	Buddha	Dhammapada - Sayings of the Buddha (Translated by S. Wannap
Sayings of Buddha Dhammapada - Sayings of the	Buddha	(Translated by S. Wannapok) 1. The Pairs Mind foreruns all
leads. Clearly realizing this, The bhikkhu, disciple of the	Buddha	, Should not delight in worldly favour, But devote himself t
ot even a bit of conquered passion follows - That trackless	Buddha	of infinite range, By which way will you lead him? Whom no
ing and poisonous Passions can lead astray - That trackless	Buddha	of infinite range, By which way will you lead him? Absorbed
, Hard is it to hear the Truth Sublime, Hard as well is the	Buddha	's rise. Abstention from all evil, Cultivation of the wholes
some, Purification of the heart; This is the Message of the	Buddha	s. Forbearance is the highest ascetic practice, 'Nibbâna is
the highest ascetic practice, 'Nibbâna is supreme'; say the	Buddha	s. He is not a gone forth' who harms another. He is not a re
To devote oneself to meditation; This is the Message of the	Buddha	s. Not in a rain of golden coins Is satisfaction to be found
is not released from all sorrow. He who takes refuge in The	Buddha	, the Dhamma and the Saõgha Sees with wisdom the Four Noble
g to The cessation of suffering. He who takes refuge in The	Buddha	, the Dhamma and the Saõgha Sees with wisdom the Four Noble
orn, That family thrives happily. Happy is the birth of the	Buddha	, Happy is the preaching of the Sublime Dhamma, Happy is the
ted ones. He who venerates those venerable ones Be they the	Buddha	s or disciples; Those who have overcome obstacles And gone b
nd such'. He who venerates those venerable ones Be they the	Buddha	s or disciples; Those who have overcome obstacles And gone b
No eternal compounded thing. No instability is there in the	Buddha	s. 19. The Just He who hastily arbitrates Is not known as ju
he disciples of Gotama Who ever day and night Recollect the	Buddha	's virtues. Ever well awake Are the disciples of Gotama Who
who abides in Loving-kindness, And who is pleased with the	Buddha	's teaching, Shall attain to the Peaceful State, The happy s
ed. The bhikkhu who is full of joy, Who is pleased with the	Buddha	's teaching, Shall attain to the Peaceful State, The happy s
gs. Whosoever, although still young, Devotes himself to the	Buddha	's teaching - He illumines all the world, As the moon emergi
editation the brahman glows. But all day and all night, The	Buddha	shines in splendour. Without evil he is called a brahman'.
en/Theosophy/Isis Unveiled, Volume 2 - Theology.txt 207
ns and Chrestians 323 The Gnostics and their detractors 325	Buddha	, Jesus, and Apollonius of Tyana 341 CHAPTER VIII. JESUITRY
ssionaries to convert Buddhists and Brahmanists 553 Neither	Buddha	nor Jesus left written records 559 The grandest mysteries o
595 Interview of an English ambassador with a reïncarnated	Buddha	598 Flight of a lama’s astral body related by Abbé Huc 604
ames of oracle-cities, _pateres_ or _pateras_ and, perhaps,	Buddha	,[39] all come from the same root. Jesus says: “Upon this _p
he Vatican, or the eight hairs from the head of Gautama and	Buddha	’s tooth, which work miracles, for the locks of a Christian
ristian, but has followed the same path of thought. Gautama-	Buddha	is mirrored in the precepts of Christ; Paul and Philo Judæu
o dark mire;”[171] he only repeats the teachings of Gautama-	Buddha	. If we have to believe the ancient initiates at all, we mus
xii., sloka 85). And our scientists talk of the Nirvana of	Buddha	and the Moksha of Brahma as of a complete annihilation! It
mitive purity, and carried to perfection by the last of the	Buddha	s, Gautama, based its moral ethics on three fundamental prin
god of wisdom. But Nebo is also _Mercury_, and _Mercury is	Buddha	_ in the Hindu monogram of planets. Moreover, we find the Ta
what is self-evident is that he preached the philosophy of	Buddha	-Sakyamûni. Denounced by the later prophets, cursed by the S
ion? The motive of Jesus was evidently like that of Gautama-	Buddha	, to benefit humanity at large by producing a religious refo
he exoteric Buddhism instituted by the followers of Gautama-	Buddha	, nor the modern Buddhistic religion, but the secret philoso
of the Buddhistic philosophy--which preceded by far Gautama-	Buddha	--is based upon the uncreated substance of the “Unknown,” th
sed upon the uncreated substance of the “Unknown,” the A’di	Buddha	.[265] This eternal, infinite Monad possesses, as proper to
ese it, by five separate acts of Dhyân, emitted five Dhyani	Buddha	s; these, like A’di Buddha, are quiescent in their system (p
cts of Dhyân, emitted five Dhyani Buddhas; these, like A’di	Buddha	, are quiescent in their system (passive). Neither A’di, nor
stem (passive). Neither A’di, nor either of the five Dhyani	Buddha	s, were ever incarnated, but seven of their emanations becam
during life with some men. Such God-like beings as Gautama-	Buddha	, Jesus, Tissoo, Christna, and a few others had united thems
-place was India. Do what we may, we cannot deny Sakya-Muni	Buddha	a less remote antiquity than several centuries before the b
as issued from a more or less noble limb of Brahma. Gautama-	Buddha	’s philosophy was that taught from the beginning of time in
g a servile copy from the Buddhist A’d, and his five Dhyana	Buddha	s, as we have shown in the preceding chapter. The Hindu Sway
is is the domain in which dwells the Supreme Wisdom of A’di	Buddha	, the Supreme and invisible Deity. Beneath this highest cent
circle of Brahma with some Hindus, of the first _avatar_ of	Buddha	, according to others. This answers to Adam Kadmon and the t
s likeness is now represented in many lamaseries by Gautama-	Buddha	, the last of the incarnated avatars. Still lower, under the
amed on that of the tenth Brahmanical Avatar, and the fifth	Buddha	of the followers of Gautama; and we find the former, after
s made and is now making more proselytes than Christianity.	Buddha	Siddhârtha came as a simple mortal, centuries before Christ
m; partially, it shows itself in other “heathen” religions.	Buddha	never made of himself a god, nor was he deified by his foll
he Gnostic system; so in the Buddhistic, in which the fifth	Buddha	--Maitree, will appear at his last advent to save mankind be
, while Vishnu is to make his last appearance in his tenth,	Buddha	is said to do the same in his fifth incarnation.[536] The b
na is also called Kaneya, the Son of the Virgin. 9. Gautama-	Buddha	, Siddhârtha, or Sakya-muni. (The Buddhists reject this doct
or Sakya-muni. (The Buddhists reject this doctrine of their	Buddha	being an incarnation of Vishnu.) 10. This avatar has not ye
e Buddhists the last incarnation is the fifth. When Maitree-	Buddha	comes, then our present world will be destroyed; and a new
y misunderstandings. It is also one of the many reasons why	Buddha	, Plotinus, and so many other initiates are now accused of h
e darts of grief. You yourselves must make the effort; _the	Buddha	s are only preachers_. The thoughtful who enter the Path are
t transmigration is refuted; he taught no more than Gautama-	Buddha	ever did, whatever the popular superstition of the Hindu ra
ade of it after his death. Whether Pythagoras borrowed from	Buddha	, or Buddha from somebody else, matters not; the esoteric do
fter his death. Whether Pythagoras borrowed from Buddha, or	Buddha	from somebody else, matters not; the esoteric doctrine is t
” to use the curious expression of Laboulaye in relation to	Buddha	--and the early Christianity of some Fathers. Both Pagan phi
ns maintained that Jesus was a permutation of Gautama; that	Buddha	, Christ, and Mani were one and the same person,[592] for th
t live like the angels.” It is the philosophy of Siddhârtha-	Buddha	again that Pythagoras expounded, when asserting that the _e
, like the initiates of both Testaments, the worshippers of	Buddha	know that they “are gods.” “Genuine Buddhism, overleaping t
y day more a religion of pure emotionalism. The doctrine of	Buddha	is entirely based on practical works. A general love of all
corruptions of Fho or Fo, as the Thibetans and Chinese call	Buddha	, appear ridiculous? In the North of Nepaul, Buddha is more
ese call Buddha, appear ridiculous? In the North of Nepaul,	Buddha	is more often called _Fo_ than _Buddha_. The Book of _Mahaw
the North of Nepaul, Buddha is more often called _Fo_ than _	Buddha	_. The Book of _Mahawānsa_ shows how early the work of Buddh
600] and Babylon in the century preceding our era, and that	Buddha	sp (Bodhisatva) the alleged Chaldean, was the founder of Sab
ay Foh-tchou,[602] who lives in his Foh-Maëyu, or temple of	Buddha	, on the top of “Kouin-long-sang,”[603] the great mountain,
re visited upon grand occasions by the holy shadow of “Lord	Buddha	,” so here, during the ceremonial, appears the resplendent e
na. In the sacred Jaïna books, of Patuna, the dying Gautama-	Buddha	is thus addressed: “Arise into _Nirvi_ (Nirvana) from this
to kept so secret by the selfish Brahmanical class. Gautama-	Buddha	it was whom we see the first in the world’s history, moved
Buddhism existed before Siddhârtha, better known as Gautama-	Buddha	. The Hindu Brahmans who, by the European Orientalists, are
ese show the incarnation from the Virgin Avany of the first	Buddha	--_divine light_--as having taken place more than some thous
er places at 4,620 years B.C.[667] It is clear that Gautama-	Buddha	, the son of the King of Kapilavastu, and the descendant of
losophy, and themselves, as the only followers of the first	Buddha	who were allowed to remain in India, after the expulsion of
of reason, be placed at about 600 B.C., then the preceding	Buddha	s ought to have some place allowed them in chronology. The B
as ought to have some place allowed them in chronology. The	Buddha	s are not gods, but simply individuals overshadowed by the s
gods, but simply individuals overshadowed by the spirit of	Buddha	--the divine ray. Or is it because, unable to extricate them
opular rites, between the Jaïnas and the Buddhists. The Adi-	Buddha	and Adinâtha (or Adiswara) are identical in essence and pur
that was not pure at the beginning. The first followers of	Buddha	, as well as the disciples of Jesus, were all men of the hig
matically, as he does, that Jesus “ignored the very name of	Buddha	, of Zoroaster, of Plato;” that he had never read a Greek no
er of a religious reformer in Palestine is the true type of	Buddha	in India. In more than one respect their great resemblance
Though the son of a king, while Jesus was but a carpenter,	Buddha	was not of the high Brahmanical caste by birth. Like Jesus,
of devotion, and their useless ceremonials and prayers. As	Buddha	broke violently through the traditional laws and rules of t
rene did as a consequence of his humble birth and position,	Buddha	did as a voluntary penance. He travelled about as a beggar;
tries, each became the founder of a new one. “The reform of	Buddha	,” says Max Müller, “had originally much more of a social th
ranny.” Further, the lecturer adds that were it otherwise, “	Buddha	might have taught whatever philosophy he pleased, and we sh
y Christ, it never could have borne comparison with that of	Buddha	, but for the tragedy of Calvary. That which helped forward
history again, and Justin Martyr, to corroborate.[704] Like	Buddha	and Jesus, Apollonius was the uncompromising enemy of all o
nate mind, we will soon perceive that the ethics of Gautama-	Buddha	, Plato, Apollonius, Jesus, Ammonius Sakkas, and his discipl
avant, does not believe a word of the miraculous portion of	Buddha	’s life; nevertheless, he has the candor to speak of Gautama
radiction of his accusations of demonolatry against Gautama-	Buddha	, he assures his readers that “ce savant distingué n’a point
ns, a figure either more pure or more touching than that of	Buddha	. His life is spotless. His constant heroism equals his conv
e work of the devil.”[723] When we read the true history of	Buddha	and Buddhism, by Müller, and the enthusiastic opinions of b
tinctly declares his belief that the nihilism attributed to	Buddha	’s teaching forms no part of his doctrine, and that it is wh
chs being heralded by the appearance of a saviour. The four	Buddha	s of the Hindus and the three prophets of the Zoroastrians--
oses is made a descendant of Levi, a serpent-tribe. Gautama-	Buddha	is of a serpent-lineage, through the Naga (serpent) race of
e will only fall down and worship him (_Matthew_ iv. 8, 9).	Buddha	is tempted by the Demon Wasawarthi Mara, who says to him as
h with rage, and threatens him with vengeance. Like Christ,	Buddha	triumphs over the Devil.[1001] In the Bacchic Mysteries a _
once more a comparative inquiry into the history of Gautama-	Buddha	, his doctrines and his “miracles,” and those of Jesus and t
se it was seen not only by Moses or Christ, but likewise by	Buddha	or Lao-tse.--MAX MÜLLER. Unluckily for those who would have
r by some thousands of years; place between them Siddhârtha	Buddha	, reflecting Christna and projecting into the night of the f
60. Christna ascends to Swarga and becomes Nirguna. GAUTAMA-	BUDDHA	. _Epoch_: According to European science and the Ceylonese c
f Vishnu; according to others, an incarnation of one of the	Buddha	s, and even of Ad’Buddha, the Highest Wisdom. Buddhist legen
thers, an incarnation of one of the Buddhas, and even of Ad’	Buddha	, the Highest Wisdom. Buddhist legends are free from this pl
ng innocent young _Christians (!!)_. (See _Golden Legend_.)	Buddha	’s mother was Maya, or Mayadeva; married to her husband (yet
ayadeva; married to her husband (yet an immaculate virgin).	Buddha	is endowed with the same powers and qualities, and performs
istinct from all other Avatars, having the entire spirit of	Buddha	in him, while all others had but a part (ansa) of the divin
like Jesus, makes the Serpent the emblem of divine wisdom.	Buddha	abolishes idolatry; divulges the Mysteries of the Unity of
ng about him some hundreds of thousands of believers in his	Buddha	ship. Finally, dies, surrounded by a host of disciples, with
O’Brien believes that the Irish Cross at Tuam is meant for	Buddha	’s, but Gautama was never crucified. He is represented in ma
Naga the Raja of Serpents with a cross on his breast.[1049]	Buddha	ascends to Nirvana. JESUS OF NAZARETH. _Epoch_: Supposed to
except John--the disciple _he loved_. Jesus, Christna, and	Buddha	, all three Saviours, die either on or under _trees_, and ar
ned as follows:[1050] OF CHRISTNA. Brahmans, 60,000,000. OF	BUDDHA	. Buddhists, 450,000,000. OF JESUS. Christians, 260,000,000.
m is expounded, the most extraordinary and interesting are _	Buddha	’s Dhammapada_, or _Path of Virtue_, translated from the Pâl
ason can be a promulgated by the Church as true doctrine of	Buddha	.” a matter of faith.”[1056] 2. “The Buddhists do not 2. “Th
r Weise und der Thor_,[1069] a work full of anecdotes about	Buddha	and his disciples, the whole from original texts, it is sai
lled out.” In the temples of Siam the image of the expected	Buddha	, the Messiah Maitree, is represented with a fisherman’s net
ind of a trap. The explanation of it reads as follows: “He (	Buddha	) disseminates upon the Ocean of birth and decay the Lotus-f
on a cloth; as that of Bhagavat, or the blessed Tathagâta (	Buddha	)[1072] was obtained by King Binsbisara.[1073] The King havi
s,”[1076] says the Buddhist _Canon_. At the hour of Gautama-	Buddha	’s birth there were 32,000 wonders performed. The clouds sto
fter righteousness, the merciful and the peace-makers, and,	Buddha	-like, leaves but a poor chance for the proud castes to ente
al principles of monastic Buddhism. The ten commandments of	Buddha	, as found in an appendix to the _Prâtimoksha Sûtra_ (Pali-B
lted perfection actually applied to numerous individuals, a	Buddha	superior to the whole host of subordinate deities,” there a
ings of an _anima mundi_ anterior to, and even superior to,	Buddha	.”[1082] This is a happy discovery, indeed! Even the so-slan
to the mythical narratives, invented alike about Christna,	Buddha	, and Christ, we find the following: Setting a model for the
entered the apartment, the unborn Ananda greeted the unborn	Buddha	-Siddhârtha, who also returned the salutation; and in like m
religions, far more ancient than Christianity, of Christna,	Buddha	, and Osiris had anticipated even its minutest symbols. His
”[1092] But we must resume the thread of our narrative with	Buddha	. Neither he nor Jesus ever wrote one word of their doctrine
ils to lose his temper, to the great delight of the Lama of	Buddha	, and practically demonstrates his religion of patience, mer
anything because it is rumored and spoken of by many,” says	Buddha	; “do not think that is a proof of its truth. “Do not believ
nd practice merely _because they believe and practice_. “I [	Buddha	] tell you all, you must of yourselves know that this is evi
a or _Nirvana_, and this is their _second_ spiritual birth.	Buddha	teaches the doctrine of a new birth as plainly as Jesus doe
Nirvana” (_Precepts of the Dhammapada_, v., 126). Elsewhere	Buddha	states that “it is better to believe in a future life, in w
Aaron initiates Eleazar on Mount Hor, and dies. Siddhârtha-	Buddha	promises his mendicants before his death to live in him who
he fetishism of Calmucks that of the philosophy preached by	Buddha	, is doubted by none. “We would not be supposed to entertain
not to be expected that so peerless a character as Gautama-	Buddha	would be left unappropriated. It was but natural that after
fterwards adapted it to the new orthodox necessities of the	Buddha	turned into a Christian saint. Having repeated the plagiari
the various Buddhist books. As Marco naïvely expresses it,	Buddha	led a life of such hardship and sanctity, and kept such gre
of the sanctity of saints, let those who doubt the right of	Buddha	to a place among them, read the story of his life as it is
described, few saints have a better claim to the title than	Buddha	; and no one either in the Greek or the Roman Church need be
s in his belief.... The new light thrown on the religion of	Buddha	induced us really to believe that we should find among the
oses; the idolaters, Sogomon Borkan (Sakva-muni Burkham, or	Buddha	), who was the first god among the idols; and I worship and
rview of an English ambassador in 1783, with a reïncarnated	Buddha	--barely mentioned in volume i.--an infant of eighteen month
him was as good as if he had witnessed the reïncarnation of	Buddha	itself. Having heard of this “miracle” from some old Russia
told in advance, are commonly spoken at the incarnations of	Buddha	, beginning with ‘I am Buddha; I am the old Lama; I am his s
spoken at the incarnations of Buddha, beginning with ‘I am	Buddha	; I am the old Lama; I am his spirit in a new body,’ etc. I
the Sutrântika.[1148] They closely adhere to the spirit of	Buddha	’s original teachings which show the necessity of _intuition
monks themselves, to strictly abstain from violating any of	Buddha	’s rules, and must study _Meipo_ and every psychological phe
d more vigorously than ever from the hair of this avatar of	Buddha	, says the legend. The same tradition makes him (Son-Ka-po)
ystical gentleman born at Kashmir, of Katchi parents, but a	Buddha	-Lamaist by conversion, and who generally resides at Lha-Ssa
among the Shamans of Siberia, than the religion of Gautama-	Buddha	can be interpreted by the fetishism of some of his follower
escribed so triumphantly in the spiritualistic journals. At	Buddha	-lla, or rather Foht-lla (Buddha’s Mount), in the most impor
spiritualistic journals. At Buddha-lla, or rather Foht-lla (	Buddha	’s Mount), in the most important of the many thousand lamase
ced himself under the direct tuition of a priest of Gautama-	Buddha	. Crawfurd and Finlayson, during their residence at Siam, fo
lay behind. The world needs no sectarian church, whether of	Buddha	, Jesus, Mahomet, Swedenborg, Calvin, or any other. There be
uisition.” [39] E. Pococke gives the variations of the name	Buddha	as: Bud’ha, Buddha, Booddha, Butta, Pout, Pote, Pto, Pte, P
Pococke gives the variations of the name Buddha as: Bud’ha,	Buddha	, Booddha, Butta, Pout, Pote, Pto, Pte, Phte, Phtha, Phut, e
73] Verses 33-41. [174] “Phædrus,” p. 64. [175] The Supreme	Buddha	is invoked with two of his acolytes of the theistic triad,
ound in Brahmanism. The prevalent idea that the last of the	Buddha	s, Gautama, is the ninth incarnation of Vishnu, or the _nint
Buddhist theologians. The latter insist that the worship of	Buddha	possesses a far higher claim to antiquity than any of the B
eology of their own on the ruins of the more ancient one of	Buddha	, which had prevailed for ages. They admit the divinity and
ese deities are greatly subordinate, even to the incarnated	Buddha	s. They do not even acknowledge the creation of the physical
lm of the invisible into the visible by the impulse of A’di	Buddha	--the “Essence.” They reckon twenty-two such visible appeara
ty-two such visible appearances of the universe governed by	Buddha	s, and as many destructions of it, by fire and water in regu
Yug--Maha Bhadda Calpa--has been ruled successively by four	Buddha	s, the last of whom was Gautama, the “Holy One.” The fifth,
ast of whom was Gautama, the “Holy One.” The fifth, Maitree-	Buddha	, is yet to come. This latter is the expected kabalistic Kin
., p. 817. [593] It is from the highest _Zion_ that Maitree-	Buddha	, the Saviour to come, will descend on earth; and it is also
ry O’Brien explains this Round Tower Crucifixion as that of	Buddha	; the animals as the elephant and the bull, sacred to Buddha
Buddha; the animals as the elephant and the bull, sacred to	Buddha	, and into which his soul entered after death; the two figur
d after death; the two figures standing beside the cross as	Buddha	’s virgin mother, and Kama his favorite disciple. The whole
er nation, once listened to the propagandists of Siddhârtha-	Buddha	.” [601] “The religion of multiplied baptisms, the scion of
de Jesus”). [602] Foh-Tchou, literally, in Chinese, meaning	Buddha	’s lord, or the teacher of the doctrines of Buddha--Foh. [60
, meaning Buddha’s lord, or the teacher of the doctrines of	Buddha	--Foh. [603] This mountain is situated southwest of China, a
s proves once more the identification of Jesus with Gautama-	Buddha	, in the minds of the Nazarene Gnostics, as _Nebu_ or Mercur
Gnostics, as _Nebu_ or Mercury is the planet sacred to the	Buddha	s. [611] Nous, the designation given by Anaxagoras to the Su
again of the five Buddhistic and ten Brahmanical avatars of	Buddha	and Christna. [653] See, farther on, a letter from an “Init
much for one “Saviour.” After that we are told that Gautama-	Buddha	, whose life and death have been so minutely described by se
ips of Max Müller and a host of Orientalists, that “Gautama-	Buddha	(Sâkya-muni) died near the Ganges.... He had nearly reached
orities writing elaborate books “... in order to prove that	Buddha	had been in reality the Thoth of the Egyptians; that he was
roaster, or Pythagoras.... Even Sir W. Jones ... identified	Buddha	first with Odin and afterwards with Shishak.” We are in the
ènes de la Magie,” p. 74. [711] Barthelemy St. Hilaire: “Le	Buddha	et sa Religion,” Paris, 1860. [712] “Journal des Débats,” A
heal. [950] E. Pococke derives the name _Pythagoras_ from _	Buddha	_, and _guru_, a spiritual teacher. Higgins makes it Celtic,
petah_, the name would signify an expounder of oracles, and	Buddha	guru a teacher of the doctrines of Buddha. [951] In the Sec
r of oracles, and Buddha guru a teacher of the doctrines of	Buddha	. [951] In the Secret Museum of Naples, there is a marble ba
as” in the Apocryphal New Testament. [1021] In the “Life of	Buddha	,” of Bkah Hgyur (Thibetan text), we find the original of th
oly ascetic, Rishi Asita, comes from afar to see the infant	Buddha	, instructed as he is of his birth and mission by supernatur
ioned upon the cause of his grief, answers: “After becoming	Buddha	, he will help hundreds of thousands of millions of creature
ver to immortality. And I--I shall not behold this pearl of	Buddha	s! Cured of my illness, I shall not be freed by him from hum
ly man, however, from delivering prophecies about the young	Buddha	, which, with a very slight difference, are of the same subs
with the perfect and complete _enlightenment_ or “light” of	Buddha	, and will turn the wheel _of law_ as no one _ever did befor
[1051] Dr. Lundy: “Monumental Christianity,” p. 153. [1052]	Buddha	ghosa’s “Parables,” translated from the Burmese, by Col. H.
“Ecclesiastical History,” l. i., c. 13. [1072] Tathagâta is	Buddha	, “he who walks in the footsteps of his predecessors;” as _B
der Thor,” p. 37. [1077] “Rgya Tcher Rol. Pa.,” “History of	Buddha	Sakya-muni” (Sanscrit), “Lalitavistara,” vol. ii., pp. 90,
si Ab-ad the first ancestor of the human race, or again Adh-	Buddha	of the Hindus, anthropomorphized and degenerated. [1114] Wi
141] These are the representatives of the Buddhist Trinity,	Buddha	, Dharma, and Sangha, or Fo, Fa, and Sengh, as they are call
ted among Lamaists and Buddhists; the throne and sceptre of	Buddha	are ornamented with them, and the Taley Lama wears one on t
correspond to the six chief powers of nature emanating from	Buddha	(the abstract deity, not Gautama), who is the _seventh_, an
ted by Siva, and ancestors of the present race, i. 590 A’di	Buddha	, the Unknown, ii. 156; the father of the Yezidis, ii. 571 A
383 Americans to join the Catholic Church, ii. 379 Amita or	Buddha	, his realm, i. 601 Ammonius Sakkas, i. 443; dated his philo
by the Jesuits, i. 445 Avany, the Virgin, by whom the first	Buddha	was incarnated, ii. 322 Avatar, i. 291; the earliest, ii. 4
ency of gestures to follow the phrenological organs, i. 500	Buddha	, the formless Brahm, i. 291; the monad, _ib._, 550; incarna
hat, ii. 579; “just as if he had been a Christian,” ii. 581	Buddha	-Siddârtha, i. 34; -Gautama, i. 92; lived 2,540 years ago, i
283, 284; same as the _nous_, _ib._ Demons, the doctrine of	Buddha	, i. 448; in the Western Sahara, fascinate travellers, i. 60
Gates of Death, in the hall of initiation, ii. 364 Gautama-	Buddha	, his birth announced to Maya his mother by a vision, i. 92;
gen Chutuktu, late patriarch of Mongolia, an incarnation of	Buddha	, ii. 617 Gehenna, a valley near Jerusalem, where the Israel
_Decameron_, ii. 79; a parodized or plagiarized history of	Buddha	, ii. 579 Good demons appear, i. 333; spirits hardly ever ap
e magicians of Peshawer, i. 599; his vision of the shade of	Buddha	, i. 600 Hippocrates, his views like of Herakleitos, i. 423;
ian heathenism, ii. 80, 81; declares the Atheism imputed to	Buddha	Sakya not supported, ii. 533; comparison of Christians and
nd Plato, ii. 283 Interview with a young lama re-incarnated	Buddha	, ii. 598 Intuition the guide of the seer, i. 433; a rudimen
tos, ii. 558; his life a copy of Christna, his character of	Buddha	, ii. 339; preached Buddhism, ii. 123; believed in Ferho or
ah, ii. 163; his doctrines like those of Manu, ii. 164; and	Buddha	never wrote, ii. 559; unwilling to die, hence, no self-sacr
structing a purana, ii. 492 Josaphat, St., a transmogrified	Buddha	, ii. 579 Judaism, Gnosticism, Christianity, and Masonry ere
anity, ii. 581, 582; reverences Christ, Mahomet, Moses, and	Buddha	all together, ii. 582; his testimony concerning Christians,
or Great Mother, ii. 259, 598 Lama infant, or reincarnated	Buddha	, interview with him, ii. 598 Lamaic saints at a cave-temple
. 91; superseded by the lilies, i. 92 Loubère, M. de la, on	Buddha	and the Buddhists, ii. 576-579 Lourdes, shrine of, material
ypes and blocks for printing, from China, i. 513; describes	Buddha	as living like a Christian, ii. 581; on the nature-spirits
d, and relating to experiences of the soul, i. 289, 550; of	Buddha	, i. 291; dreaded by Hindus, i. 348; the separation of the _
Moloch-like divinity of Roman church, i. 27 Monad, i. 212;	Buddha	, i. 291 Monas, ii. 347 Mongolians, ought to have been calle
tribes of Israel, i. 565; suggested to have been built for	Buddha	ghosa, _ib._; contains representations of Oannes or Dagon, t
479 New birth and accompanying slaughter, ii. 42; taught by	Buddha	and Jesus, ii. 566 New Jersey, negroes burned at the stake
atical doctrine of the universe, i. 318; taught the same as	Buddha	, i. 347; explains imagination as memory, i. 396; copied by
to blows, sharp instruments, etc., i. 375, 376 Resuscitated	Buddha	, a babe speaking with man’s voice, i. 437 Resuscitations, i
ngolia, ii. 628 Shaberons, or Khubilhans, reincarnations of	Buddha	, ii. 609 Shad-belly coat first worn by Babylonian priests,
-pond by a convent in Rome, ii. 58 Sixteenth incarnation of	Buddha	at Urga, ii. 617 Sixth degree, ii. 365 Sixty thousand (60,4
lendar for Cæsar, i. 11 Sosiosh, the tenth avatar and fifth	Buddha	, ii. 236; a permutation of Vishnu, ii. 237 Sotheran, Charle
s account of an interview with a young lama or reincarnated	Buddha	, ii. 598 Turrets, the reproduction of the lithos, ii. 5 Tut
en/Buddhism/Sutta Central/Sutta Pitaka - Anguttara Nikaya (Numerical Discourses)/AN6.60 (tr. Bhikkhu Sujato).txt 2
apter With Hatthisāriputta So I have heard. At one time the	Buddha	was staying near Varanasi, in the deer park at Isipatana. N
who were Citta Hatthisāriputta’s companions went up to the	Buddha	, bowed, sat down to one side, and said to him, “Sir, Citta
en/Sikhs/Shri Guru Granth Sahib/Section 14 - Raag Dhanaasaree.txt 1
h Mehl: The eighty-four Siddhas, the spiritual masters, the	Buddha	s, the three hundred thirty million gods and the silent sage
en/Theosophy/Studies in Occultism.txt 1
eavy for him to carry. Without ever becoming a "Mahatma," a	Buddha	, or a Great Saint, let him study the philosophy and the "Sc
en/Bahá'í Faith/2 - Bahá'í Studies/Articles (unpublished)/Dialogue on Infallibility- A response to Udo Schaefer's 'Infallible Institutions-'.txt 1
s of Hinduism the term is "magga" (Iti- Vuttaka. Sayings of	Buddha	[New York: AMS Press Inc., 1965] Sutta 62). In the Chinese
en/Buddhism/Sutta Central/Sutta Pitaka - Anguttara Nikaya (Numerical Discourses)/AN10.118 (tr. Bhikkhu Sujato).txt 1
our mind well, I will speak.” “Yes, sir,” they replied. The	Buddha	said this: “And what, mendicants, is the near shore? What i
en/Sikhs/Shri Guru Granth Sahib/Section 31 - Raag Malaar.txt 1
, Dhroo, Prahlaad, Ambreek, Naarad, Nayjaa, the Siddhas and	Buddha	s, the ninety-two heavenly heralds and celestial singers in
en/Theosophy/The Secret Doctrine, Vol. 1 of 4.txt 110
tenets of the religious philosophy preached by Gautama, the	Buddha	, with the doctrines broadly outlined in _Esoteric Buddhism_
were made public; nor did the book contain the religion of	Buddha	, but simply a few tenets from a hitherto hidden teaching, w
eached by the Lord Gautama, and so named from his title of _	Buddha	_, the “Enlightened”—and “Budhism,” from _Budha_, Wisdom, or
spelt and pronounced, as it ought to be called, in English,	Buddha	ïsm, and its votaries “Buddhaïsts.” This explanation is abso
ught to be called, in English, Buddhaïsm, and its votaries “	Buddha	ïsts.” This explanation is absolutely necessary at the begin
of untold duration must have elapsed, before the epithet of	Buddha	was so humanized, so to speak, as to allow of the term bein
rtues and knowledge caused him to receive the title of the “	Buddha	of Wisdom Unmoved.” _Bodha_ means the innate possession of
he innate possession of divine intellect or understanding; _	Buddha	_, the acquirement of it by personal efforts and merit; whil
odox_ Buddhism—_i.e._, the public teachings of Gautama, the	Buddha	—and his esoteric Budhism. His Secret Doctrine, however, dif
no wise from that of the initiated Brahmans of his day. The	Buddha	was a child of Âryan soil, a born Hindû, a Kshatriya and a
s, to teach _all_ that had been imparted to him, though the	Buddha	taught a philosophy built upon the ground‐work of the true
the reverence of the Buddhists for every line written upon	Buddha	and the Good Law, the loss of nearly 76,000 tracts does see
t, according to the phonetic rules of Grimm’s law, Odin and	Buddha	are two different personages, quite distinct from each othe
(Budha, Thot‐Hermes, etc.) was Maia, the mother of Gautama	Buddha	, also Mâyâ, and the mother of Jesus, likewise Mâyâ (Illusio
nearly ready, having been in preparation since the time of	Buddha	’s grand successor, Shankarâchârya. One more important point
rom the first down to the last. This period, beginning with	Buddha	and Pythagoras at the one end and finishing with the Neo‐Pl
_ from the philosophies of the Brâhmans and of Gautama, the	Buddha	. But to the public in general and the readers of THE SECRET
NE LIFE; from those Entities, called Primordial Man, Dhyâni‐	Buddha	s, or Dhyân Chohans, the Rishi‐Prajâpati of the Hindus, the
from mineral and plant, up to the holiest Archangel (Dhyâni‐	Buddha	). The pivotal doctrine of the Esoteric Philosophy admits no
is of a later period, having originated after the death of	Buddha	. Yet the tenets of the latter are as old as the hills that
their Bodhisattvas, the human correspondents of the Dhyâni‐	Buddha	s during every Round and Race. Out of the “Seven Truths” and
l in the Fourth Round, and the world also has had only four	Buddha	s, so far. This is a very complicated question, and will rec
s, on the contrary, it is Buddhism, the teaching of Gautama	Buddha	, that was “evoked” and entirely upreared on the tenets of t
which are unreachable by either men or cosmic gods (Dhyâni‐	Buddha	s), changes during the active life‐period with respect to th
planes, ours included. During that time not only the Dhyâni‐	Buddha	s are one with Âlaya in Soul and Essence, but even the man s
By this name Celestial Beings, the Dhyân Chohans or Dhyâni‐	Buddha	s, are generally meant. These correspond mystically to the h
e generally meant. These correspond mystically to the human	Buddha	s and Bodhisattvas, known as the Mânushi (Human) Buddhas, wh
uman Buddhas and Bodhisattvas, known as the Mânushi (Human)	Buddha	s, which latter are also designated Anupâdaka, once that the
the universal Spirit‐ Soul, and the lower rung the Mânushi‐	Buddha	: and even every soul‐endowed man also is an Anupâdaka in a
cording to the revelation received from the primeval Dhyâni‐	Buddha	s, is, during the periodical Sleep of the Universe, of the u
yu is the expression of the collective Wisdom of the Dhyâni‐	Buddha	s. As the reader is supposed not to be acquainted with the D
the reader is supposed not to be acquainted with the Dhyâni‐	Buddha	s, it is as well to say at once that, _according to the Orie
Orientalists_, there are five Dhyânis who are the Celestial	Buddha	s, of whom the Human Buddhas are the manifestations in the w
ve Dhyânis who are the Celestial Buddhas, of whom the Human	Buddha	s are the manifestations in the world of form and matter. Es
world of form and matter. Esoterically, however, the Dhyâni‐	Buddha	s are seven, of whom five only have hitherto manifested,(197
Races. They are, so to speak, the eternal prototypes of the	Buddha	s who appear on this earth, each of whom has his particular
divine prototype. So, for instance, Amitâbha is the Dhyâni‐	Buddha	of Gautama Shâkyamuni, manifesting through him whenever thi
id in Tzonkha‐pa.(198) As the synthesis of the seven Dhyâni‐	Buddha	s, Avalokiteshvara was the first Buddha (the Logos), and Ami
of the seven Dhyâni‐Buddhas, Avalokiteshvara was the first	Buddha	(the Logos), and Amitâbha is the inner “God” of Gautama, wh
the inner “God” of Gautama, who, in China, is called Amida (	Buddha	). They are, as Prof. Rhys Davids correctly states, “the glo
conditions of this material life,” of every earthly mortal	Buddha	—the liberated Mânushi‐Buddhas appointed to govern the Earth
life,” of every earthly mortal Buddha—the liberated Mânushi‐	Buddha	s appointed to govern the Earth in this Round. They are the
appointed to govern the Earth in this Round. They are the “	Buddha	s of Contemplation,” and are all Anupâdaka (parentless), _i.
essence. The exoteric teaching—which says that every Dhyâni‐	Buddha	has the faculty of creating from himself an equally celesti
Dhyâni‐ Bodhisattva, who, after the decease of the Mânushi‐	Buddha	, has to carry out the work of the latter—rests on the fact
Initiation performed by one overshadowed by the “Spirit of	Buddha	”—who is credited by the Orientalists with having created th
ed by the Orientalists with having created the five Dhyâni‐	Buddha	s!—a candidate becomes virtually a Bodhisattva, created such
volution of the Universal Mind, the Concealed Wisdom of Adi‐	Buddha	—the One Supreme and Eternal—manifests itself as Avalokitesh
transformed by evolution into the “One in Many,” the Dhyâni‐	Buddha	s or the Elohim, or again the Amshaspends, his third Step be
he astronomical π (pi), or the hidden meaning of the Dhyâni‐	Buddha	s, of the Gebers, the Giburim, the Kabeiri, and the Elohim,
y analogy. Though the highest Deities (Archangels or Dhyâni‐	Buddha	s) are unable to penetrate the mysteries which lie too far b
Fifth_ and _Sixth_‐Rounders” in our _Fourth_ Round. Gautama	Buddha	, it was held, was a “Sixth‐Rounder,” Plato and some other g
ely higher than is our present humanity. Similarly, Gautama	Buddha	—Wisdom incarnate—was still higher and greater than all the
n we have mentioned who are called “Fifth‐Rounders,” and so	Buddha	and Shankarâchârya are termed “Sixth Rounders,” allegorical
hmâ and the Panchâsya, the five Brahmâs, or the five Dhyâni‐	Buddha	s in the Buddhist system. The highest Group is composed of t
igionist or sceptic. And that Doctrine says that the Dhyâni‐	Buddha	s of the two higher Groups, namely, the Watchers or the Arch
ge, but they have ceased to_ REVEAL _it_, since the days of	Buddha	. If it were otherwise, the _Upanishads_ could not be called
is explained by a tradition recorded in one of the MSS. on	Buddha	’s life. It says that the _Upanishads_ were originally attac
were thus in a position to publicly deny the correctness of	Buddha	’s teaching by appealing to their _Upanishads_, silenced for
ernal potentialities in it. Then awake anew the Brahmâs and	Buddha	s—the co‐eternal Forces—and a new Universe springs into bein
who announces to Mahâ‐Mâyâ, Gautama’s mother, the birth of	Buddha	, the world’s Saviour. Thus also, were Osiris and Horus cons
a divine Monogram. Maitreya is the secret name of the Fifth	Buddha	, and the Kalkî Avatâra of the Brâhmans, the last Messiah wh
e Mother of the Christian Logos; and of Mâyâ, the Mother of	Buddha	. Mâdhava and Mâdhavî are the titles of the most important G
he second month on the nineteenth day, and that of Maitreya	Buddha	, in the first month on the first day, yet the two are one.
first day, yet the two are one. He will appear as Maitreya	Buddha	, the last of the Avatâras and Buddhas, in the Seventh Race.
ill appear as Maitreya Buddha, the last of the Avatâras and	Buddha	s, in the Seventh Race. This belief and expectation are univ
h, as it flows, is transformed into one of the chief Dhyâni‐	Buddha	s, the Regent of a star called the “Star of Salvation.” In h
isattva, while the Teshu Lama is an incarnation of Amitâbha	Buddha	, or Gautama. It may be remarked _en passant_ that a writer
from on high’.”(784) Nor is Kwan‐Shi‐Yin the “Spirit of the	Buddha	s present in the Church,” but, literally interpreted, it mea
l Buddhi, or Soul, as the synthetic aggregate of the Dhyâni‐	Buddha	s; and is not the “Spirit of Buddha present in the Church,”
aggregate of the Dhyâni‐Buddhas; and is not the “Spirit of	Buddha	present in the Church,” but the Omnipresent Universal Spiri
the esoteric, and even exoteric Buddhism of the North, Âdi‐	Buddha	(Chogi Dangpoi Sangye), the One Unknown, without beginning
s. This is the Logos, the First, or Vajradhara, the Supreme	Buddha	, also called Dorjechang. As the Lord of all Mysteries he ca
hom emanate the seven—in the exoteric blind the five—Dhyâni‐	Buddha	s, called the Anupâdaka, the “Parentless.” These Buddhas are
yâni‐Buddhas, called the Anupâdaka, the “Parentless.” These	Buddha	s are the primeval Monads from the World of Incorporeal Bein
stinct seven names in the Esoteric Philosophy. These Dhyâni‐	Buddha	s emanate, or create from themselves, by virtue of Dhyâna, c
manity, after which they may reäppear as Mânushi, or Human,	Buddha	s. The Anupâdaka, or Dhyâni‐Buddhas, are thus identical with
ear as Mânushi, or Human, Buddhas. The Anupâdaka, or Dhyâni‐	Buddha	s, are thus identical with the Brâhmanical Mânasaputra, Mind
very five great elements [the five, or rather seven, Dhyâni‐	Buddha	s, also called “Elements” of Mankind], like billows in the o
, or abstract meditation and mystic powers, like the Dhyâni‐	Buddha	s].(970) Evidently then, these Brâhmanas are identical with
al with the terrestrial Bodhisattvas of the heavenly Dhyâni‐	Buddha	s. Both, as primordial, intelligent “Elements,” become the C
, or the popular exoteric religion, it is taught that every	Buddha	, while preaching the Good Law on Earth, manifests himself s
neously in three Worlds: in the Formless World as a Dhyâni‐	Buddha	, in the World of Forms as a Bodhisattva, and in the World o
gues, the Sons of Light, the Logoi of Life; then the Dhyâni‐	Buddha	s of contemplation, the concrete forms of their formless Fat
ic phrase: “Thou art THAT”—Brahman. It is from these Dhyâni‐	Buddha	s that emanate their Chhâyâs or Shadows, the Bodhisattvas of
the super‐terrestrial Bodhisattvas, and of the terrestrial	Buddha	s, and finally of men. The Seven Sons of Light are also call
the _Individuality_. The Angel of that Star, or the Dhyâni‐	Buddha	connected with it, will be either the guiding, or simply th
er ignorant of this fact. The Adepts have each their Dhyâni‐	Buddha	, their elder “Twin‐ Soul,” and they know it, calling it “Fa
e Radiations of one and the same Planetary Spirit or Dhyâni‐	Buddha	are, in all their after lives and rebirths, sister, or “twi
and followers attracted to him belonged to the same Dhyâni‐	Buddha	, Star, or Father, and that this again belonged to the same
e Idyll of the White Lotus_, when T. Subba Row wrote: Every	Buddha	meets at his last Initiation all the great Adepts who reach
ets at his last Initiation all the great Adepts who reached	Buddha	hood during the preceding ages ... every class of Adepts has
he Yin‐Sin is not for the speculations of men, for the Lord	Buddha	has strongly prohibited all such enquiry. If the Dhyân Choh
aviours and Avatâras. Hence the connecting link between the	Buddha	s, the Avatâras, and so many other incarnations of the highe
rnal conditions and subsequent reïncarnations—which neither	Buddha	s nor Christs can escape. This is not superstition, least of
uddhism_, p. 129, note. 4 Mr. Beglor, the chief engineer at	Buddha	gâya, and a distinguished archæologist, was the first, we be
held from ordinary men” (!!). And, again: “... When Gautama	Buddha	began his career, the later and lower form of Yoga seems to
the Six Darshanas, or Schools of Philosophy, show traces of	Buddha	’s influence, being either taken from Buddhism or due to Gre
ists into erroneous speculations with respect to the Dhyâni‐	Buddha	s and their earthly correspondencies, the Mânushi‐ Buddhas.
ni‐Buddhas and their earthly correspondencies, the Mânushi‐	Buddha	s. The real tenet is hinted at in a subsequent volume, and w
n Esoteric Philosophy. In the tenets of the latter even Âdi‐	Buddha	(the First or Primeval Wisdom) is, while manifested, in one
was the Avatâra of Amitâbha, the celestial name of Gautama	Buddha	. 199 T. Subba Row seems to identify him with, and to call h
t seat of Occult learning from time immemorial, ages before	Buddha	. The Emperor Yu, the “Great” (2,207 B.C.), a pious Mystic a
raditions. The exoteric or allegorical biography of Gautama	Buddha	shows this great Sage dying of an indigestion of “pork and
him; and as they are at the same time the mortal enemies of	Buddha	and Buddhism, we have this curious allegorical hint and com
of the Boar or Varâha Kalpa has slaughtered the religion of	Buddha	in India, swept it from its face. Therefore Buddha, who is
igion of Buddha in India, swept it from its face. Therefore	Buddha	, who is identified with his philosophy, is said to have die
hnu, was attributed in later reärrangements of old texts to	Buddha	and the Daityas, as in the _Vishnu Purâna_, unless it was a
viii, where the reverend Orientalist arbitrarily introduces	Buddha	, and shows him teaching Buddhism to Daityas, led to another
by Krishna, Shankarâchârya, and many others, as much as by	Buddha	; and (_b_) of the impossibility of Mr. Rhys Davids knowing
en/Bahá'í Faith/2 - Bahá'í Studies/Articles (unpublished)/Strong Foundationalism in the Baha'i Faith-- An Analysis of Michael Karlberg's 'Ontological Foundationalism'.txt 1
nsidered of primary importance. Even in Buddhism, where the	Buddha	himself played down the importance of metaphysics--and even
en/Buddhism/Sutta Central/Sutta Pitaka - Anguttara Nikaya (Numerical Discourses)/AN4.68 (tr. Bhikkhu Sujato).txt 2
Discourses 4.68 7. Fitting Deeds Devadatta At one time the	Buddha	was staying near Rājagaha, on the Vulture’s Peak Mountain,
Peak Mountain, not long after Devadatta had left. There the	Buddha	spoke to the mendicants about Devadatta: “Possessions, hono
en/Sikhs/Shri Guru Granth Sahib/Section 8 - Raag Aasaa.txt 1
endlessly. In the Fear of God, the Siddhas exist, as do the	Buddha	s, the demi-gods and Yogis. In the Fear of God, the Akaashic
en/Theosophy/The Secret Doctrine, Vol. 4 of 4.txt 56
49; Four, the, ii, 529; Kabalistic four, ii, 479; Nebo and	Buddha	both, ii, 478; Prediction of, ii, 460; Primitive men or, ii
i, 663; Books, existence of, recorded in the Sacred, i, 19;	Buddha	hood reached by, i, 628; Celibate, the, ii, 87; Cis-Himâlaya
3; Cyclic laws, and the, ii, 659; Death of, ii, 559; Dhyâni-	Buddha	, have each their, i, 626; Difficulties encountered by, i, 1
e, the, i, 3. Âdibhûta, or primeval cause of all, i, 3. Âdi-	Buddha	, First or Primeval Wisdom, i, 84; Illusion, an, i, 84; Unkn
nds or, ii, 374, 402, 544, 643. Ameyâtman, i, 455. Amida or	Buddha	, i, 134. Amilakha, or animated, ii, 37. Amitâbha, A-mi-to F
37. Amitâbha, A-mi-to Fo, is, ii, 189; Avatâra of, i, 134;	Buddha	, or, i, 511; Dhyâni-Buddha, a, i, 134; Dhyânîs, or, ii, 189
is, ii, 189; Avatâra of, i, 134; Buddha, or, i, 511; Dhyâni-	Buddha	, a, i, 134; Dhyânîs, or, ii, 189; Tien and, i, 381. A-mi-to
f the, ii, 308. Arhats, Ancestors of the, ii, 21, 182, 183;	Buddha	, of, i, 4; Buddhist, i, 12, ii, 354; Cosmogony of the, ii,
n, ii, 317; British Islands, an, survivor saw the, ii, 359;	Buddha	s, eleven, ii, 441; Chipped-stone men, ancestry of the, ii,
abodha = mother of knowledge, ii, 556. Avalokiteshvara, Âdi-	Buddha	, a correlation of, i, 161; Buddha, the first, i, 134; Buddh
556. Avalokiteshvara, Âdi-Buddha, a correlation of, i, 161;	Buddha	, the first, i, 134; Buddhists, of the, i, 103, 155, 461; Ch
e, i, 103, 155, 461; China, in, ii, 189; Correlation of Âdi-	Buddha	, a, i, 161; Esotericism, the, of, i, 101, 103; First Lord o
51. Avatâra, Amitâbha, the, of, i, 134; Boar, the, ii, 335;	Buddha	an, of Vishnu, ii, 611; Dionysus one with the coming, ii, 4
he first, of, i, 46, 114, 284, 717, ii, 321, 611. Avatâras,	Buddha	s and, i, 510, ii, 441; Divine-human, i, 373; Divine incarna
511; Ultimate tenuity conceivable to, i, 98. Bodhisattvas,	Buddha	s or, human, i, 82; Dhyâni-Buddhas, human correspondents of,
e to, i, 98. Bodhisattvas, Buddhas or, human, i, 82; Dhyâni-	Buddha	s, human correspondents of, i, 73; Human, worship of, ii, 37
d-born sons of, i, 495. Brahmarshis, ii, 186, 527. Brahmâs,	Buddha	s, and, i, 360; Five, i, 234. Brahmâ-Vâch, Androgyne God, ii
Buckle, H. T., quoted, i, 317. _Bucolica_, quoted, ii, 637.	Buddha	, Æons elapsed before term could be applied to mortals, i, 3
292; Wisdom of, i, 3; Worship of some disciples of, ii, 37.	Buddha	gayâ, i, 4. Buddhahood, Great Adepts who have reached, i, 62
3; Worship of some disciples of, ii, 37. Buddhagayâ, i, 4.	Buddha	hood, Great Adepts who have reached, i, 628. Buddhaïsm, corr
â, i, 4. Buddhahood, Great Adepts who have reached, i, 628.	Buddha	ïsm, correct spelling not Buddhism, i, 2. Buddhaïst, correct
ed, i, 628. Buddhaïsm, correct spelling not Buddhism, i, 2.	Buddha	ïst, correct spelling not Buddhist, i, 2. Buddha-Lha, ii, 44
hism, i, 2. Buddhaïst, correct spelling not Buddhist, i, 2.	Buddha	-Lha, ii, 441. Buddha-like children, ii, 433. Buddhas, Anupâ
, correct spelling not Buddhist, i, 2. Buddha-Lha, ii, 441.	Buddha	-like children, ii, 433. Buddhas, Anupâdaka, designated, i,
, i, 2. Buddha-Lha, ii, 441. Buddha-like children, ii, 433.	Buddha	s, Anupâdaka, designated, i, 82; Bodhisattvas, or, i, 82; Br
Exoteric, i, 465; Four a sacred number in, i, 116; Gautama	Buddha	, and, i, 78; Genii of Chinese, i, 439; Hatred of, i, 3; Hin
25; Bodies, i, 307, 525, 634, ii, 661, 808; Bridge, i, 238;	Buddha	s, i, 133; Calculations, i, 729; Chemistry, Dr. Hunt’s, i, 5
, i, 624; Serpent, ii, 35; Singers, ii, 618; Sons of Dhyâni-	Buddha	s, ii, 122; Space, i, 650; Spirits, i, 398, ii, 386, 510; St
36; Satanic legions, of, i, 353; Sons of, ii, 74; Spirit of	Buddha	present in, i, 512; Teachings, i, 119, 446; Temptation, on,
ii, 252. Conductors of men, Lares or, ii, 377. Confession,	Buddha	s of, ii, 441. Configuration, Upsala, of ancient, ii, 420; V
the, i, 37; Germs of life, of the, ii, 484. Contemplation,	Buddha	s of, i, 134; Dhyâni-Buddhas of, i, 625; Doubts lead to cert
of the, ii, 484. Contemplation, Buddhas of, i, 134; Dhyâni-	Buddha	s of, i, 625; Doubts lead to certainties in, ii, 462; Proble
light, i, 222; Devas, i, 151; Dhyân Chohans, i, 661; Dhyâni-	Buddha	s or, gods, i, 79; Differentiation, i, 200; Diluvian tragedy
radition of, i, 343; Babel after, ii, 392; Biblical, ii, 4;	Buddha	and, ii, 442; Cain and, ii, 408; Chaldæan, ii, 4; Church an
44; Special, ii, 32. Dhyâni-Bodhisattvas sons of the Dhyâni-	Buddha	s, i, 134, ii, 122. Dhyâni-Buddha, Adepts, of, i, 626; Angel
sattvas sons of the Dhyâni-Buddhas, i, 134, ii, 122. Dhyâni-	Buddha	, Adepts, of, i, 626; Angel of the star or, i, 626; Amitâbha
Star or, i, 511, 628; Twin-soul, the elder, i, 626. Dhyâni-	Buddha	s, Aggregate of, i, 512; Alaya one with, i, 79; Anupâdaka me
Heavenly, i, 625; Intelligences, informing, ii, 37; Mânushi-	Buddha	s and, i, 83; Meaning of, hidden, i, 139; Mysteries unfathom
h, and the, ii, 19; Capricornus abode of, i, 239; Celestial	Buddha	s, or, i, 133; Chohans or, i, 679; Classes of, ii, 98; Cloth
, Symbology of, i, 34. Disciples, Brâhmans, of the, i, 292;	Buddha	, of, ii, 37; Chelâs or, i, 50; Gods-Hierophants, of the, ii
, Arrowheads from caves of, ii, 549. Dorjechang the supreme	Buddha	, i, 624. Dorjesempa or Vajrasattva, Diamond Heart, i, 83, 6
1; Man his body, gives, i, 248; Manas and, ii, 103; Manûshi-	Buddha	s govern, i, 134; Marriage of heaven with, i, 449; Material
erly in, ii, 564; Glory of God comes from, i, 148; Maitreya	Buddha	expected in, i, 510; Miraculous births in, ii, 580; Mytholo
565; Ether, of, i, 527. Eldorado, Primeval, ii, 340. Elect,	Buddha	, of, i, 5; Enoch one of the, ii, 632; Ephraim, of Jacob, i,
ii, 254; Dhyân Chohans, correspond to, i, 73, ii, 2; Dhyâni-	Buddha	s or, i, 138; Double heaven, create the, ii, 513; Duad, emer
ement, Infinite extension admits of no, i, 92. Enlightened,	Buddha	s or, ii, 441; Budh, i, 512; Precursors of, ii, 211. Enlight
41, 316, 519; Cosmic, i, 661; Devas, called, i, 308; Dhyâni-	Buddha	s, called i, 38; Divine thought, moved by, ii, 168; Electric
f, i, 498, ii, 504; Dhyân-Chohanic, i, 285, ii, 127; Dhyâni-	Buddha	s, of, i, 79; Divine, the, i, 26, 33, 86, 134, 428, 673, 690
401; Aryan, i, 138, 706, ii, 209, 278, 562, 650, 783, 803;	Buddha	s of, ii, 32, 441, 442; Chinese one of the oldest nations of
oted, i, 306. Flotillas, Third race built, ii, 417. Flower,	Buddha	, of, ii, 576; Evolution of a, ii, 690; Lotus, i, 409, ii, 5
26; Principle, force the male, i, 572. Foh-Maëyu, temple of	Buddha	, ii, 225. Foh-tchou, or Buddha’s lord, ii, 225. Fohi, Chine
i, 572. Foh-Maëyu, temple of Buddha, ii, 225. Foh-tchou, or	Buddha	’s lord, ii, 225. Fohi, Chinese, i, 711, ii, 30; Men of, ii,
, 337. Gaurî, bride of Shiva, ii, 80. Gautama, Amitâbha and	Buddha	, i, 134, 511; Births, on his previous, ii, 375; Buddha, i,
and Buddha, i, 134, 511; Births, on his previous, ii, 375;	Buddha	, i, 1, 5, 15, 29, 78, 134, 185, 395, 511, ii, 30, 354, 674;
3; Demons, signify, ii, 293; Devils, called, i, 447; Dhyâni-	Buddha	s or, i, 139; Dwarfs and, ii, 797; Dynasties of, i, 287, ii,
ment of, ii, 384; Devils, and, i, 705, ii, 504, 539; Dhyâni-	Buddha	s or, i, 79; Dhyânîs, or, i, 248, 313; Dragons, whom men cal