do buddhists celebrate or believe in christmas?

do buddhists celebrate or believe in christmas?, this is a interesting one that i am not so sure about will there buddhists celebrating christmas 2011 this year, or is christmas or any kind of xmas celebration a part of eastern religions like buddhism.

from what i can tell there is not much or nothing at all really in the buddhist religion about christmas, with christmas being a more northern part of the world celebration and of course because of christmas being a part of the christian religion.

as well buddhism is mostly just about meditation and reaching certain states, and i am not actually too sure if they have many out and out main holidays and celebrations either.

but buddhists can celebrate christmas if they want, as to not celebrate would mean hiding away at around december time every year, which would be silly.

also of note a lot of how jesus spoke and taught has similarity to the buddhism religion as well, and how buddha taught.

buddhists might as well enjoy the christmas period and not be uptight, as there is nothing in buddhism that says they cannot take part in christmas anyway, just continue to do there meditations and reflections and spiritual practices as usual around christmas and enjoy the christmas 2011 holidays.

zen buddhist pictures for meditation and spiritual relaxation 2012 into 2012

zen buddhist pictures for meditation and spiritual relaxation, this is a bit of a montage of images with the buddhist in mind and these images can be good to help induce or inspire meditation.

i find just looking at relaxing type images can be good to help reach a meditative state and also to just relax and unwind.

you also can try to feel what the picture portrays which will help in reaching a relaxed state especially with what can be for some this stressful christmas 2011 period upon us.



zen buddhism in relaxing pictures of buddhists and the culture of meditation from the eastern zen teachings



this is a picture of how the buddhist monks meditate in half lotus posture a difficult to achieve with practice from now you could probably achieve buddhist half lotus meditation posture by late 2012



the buddhist monks also hold and use different hand postures and positions while meditating as can be seen in this picture with the buddhist monks right hand posture while sitting in meditation



as can be seen that it is worthwhile to learn a bit of relaxation technique if you notice the buddhists statues show elements of bliss in there meditations and relaxations, this is what the, or one of the things buddhist statues portray when showing the buddhism tradition, that the buddhist monks attain states of spiritual bliss and power through meditation

the way to great learning and wisdom like zen buddhist thought and action

the way to great learning and wisdom like zen buddhist thought and action

The way of great learning consists in manifesting one's bright virtue, consists in loving the people, consists in stopping in perfect goodness.

When you know where to stop, you have stability.

When you have stability, you can be tranquil.

When you are tranquil, you can be at ease.

When you are at ease, you can deliberate.

When you can deliberate you can attain your aims.

Things have their roots and branches, affairs have their end and beginning. When you know what comes first and what comes last, then you are near the Tao.

The ancients who wanted to manifest their bright virtue to all in the world first governed well their own states.

Wanting to govern well their states, they first harmonized their own clans.

Wanting to harmonize their own clan, they first cultivated themselves.

Wanting to cultivate themselves, they first corrected their minds.

Wanting to correct their minds, they first made their wills sincere.

Wanting to make their wills sincere, they first extended their knowledge.

Extension of knowledge consists of the investigation of things.

When things are investigated, knowledge is extended.

When knowledge is extended, the will becomes sincere.

When the will is sincere, the mind is correct.

When the mind is correct, the self is cultivated.

When the self is cultivated, the clan is harmonized.

When the clan is harmonized, the country is well governed.

When the country is well governed, there will be peace throughout the land.

From the king down to the common people, all must regard the cultivation of the self as the most essential thing. It is impossible to have a situation wherein the essentials are in disorder, and the externals are well-managed. You simply cannot take the essential things as superficial, and the superficial things as essential.

zen buddhist wisdom confucius chinese classic wisdom not confusion

zen buddhist wisdom confucius chinese classic wisdom not confusion, from the sayings of ancient chinese master confucius.

1:1 Confucius said: "Isn't it a pleasure to study and practice what you have learned? Isn't it also great when friends visit from distant places? If people do not recognize me and it doesn't bother me, am I not a Superior Man?"

1:2 Yu Tzu said: "There are few who have developed themselves filially and fraternally who enjoy offending their superiors. Those who do not enjoy offending superiors are never troublemakers. The Superior Man concerns himself with the fundamentals. Once the fundamentals are established, the proper way (tao) appears. Are not filial piety and obedience to elders fundamental to the enactment of jen?"

1:3 Confucius said: "Someone who is a clever speaker and maintains a 'too-smiley' face is seldom considered a person of jen."

1:4 Tseng Tzu said: "Each day I examine myself in three ways: in doing things for others, have I been disloyal? In my interactions with friends, have I been untrustworthy? Have not practiced what I have preached?"

1:5 Confucius said: "If you would govern a state of a thousand chariots (a small-to-middle-size state), you must pay strict attention to business, be true to your word, be economical in expenditure and love the people. You should use them according to the seasons."

1:6 Confucius said: "A young man should serve his parents at home and be respectful to elders outside his home. He should be earnest and truthful, loving all, but become intimate with jen. After doing this, if he has energy to spare, he can study literature and the arts."

1:7 Tzu Hsia said: "If you can treat the worthy as worthy without strain, exert your utmost in serving your parents, devote your whole self in serving your prince, and be honest in speech when dealing with your friends. Then even if someone says you are not learned (hsüeh), I would say that you are definitely learned."

1:8 Confucius said: "If the Superior Man is not 'heavy,' then he will not inspire awe in others. If he is not learned, then he will not be on firm ground. He takes loyalty and good faith to be of primary importance, and has no friends who are not of equal (moral) caliber. When he makes a mistake, he doesn't hesitate to correct it."

1:9 Tseng Tzu said: "When they are careful (about their parents) to the end and continue in reverence after (their parents) are long gone, the virtue of the people will return to its natural depth."

1:10 Tzu Ch'in asked Tzu Kung: "When our teacher (Confucius) arrives in any country, he invariably finds out everything about its government. Does he seek this information? Or is it given to him?"

1:11 Confucius said: "When your father is alive, observe his will. When your father is dead observe his former actions. If, for three years you do not change from the ways of your father, you can be called a 'real son (hsiao).'"

1:12 Yu Tzu said: "In the actual practice of propriety, flexibility is important. This is what the ancient kings did so well--both the greater and the lesser used flexibility. Yet you should be aware: If you understand flexibility and use it, but don't structure yourself with propriety, things won't go well."

1:13 Tzu Yu said: "When your own trustworthiness is close to Righteousness, your words can be followed. When your show of respect is according to propriety, you will be far from shame and disgrace. If you have genuine affection within your family, you can become an ancestor."

1:14 Confucius said: "When the Superior Man eats he does not try to stuff himself; at rest he does not seek perfect comfort; he is diligent in his work and careful in speech. He avails himself to people of the Tao and thereby corrects himself. This is the kind of person of whom you can say, 'he loves learning.'"

1:15 Tzu Kung asked: "What do you think of a poor man who doesn't grovel or a rich man who isn't proud?" Confucius said, "They are good, but not as good as a poor man who is satisfied and a rich man who loves propriety." Tzu Kung said, "The Book of Odes says:

1:16 Confucius said: "I am not bothered by the fact that I am unknown. I am bothered when I do not know others."

2:1 Confucius said: "If you govern with the power of your virtue, you will be like the North Star. It just stays in its place while all the other stars position themselves around it."

2:2 Confucius said: "The 300 verses of the Book of Odes can be summed up in a single phrase: 'Don't think in an evil way.'"

2:3 Confucius said: "If you govern the people legalistically and control them by punishment, they will avoid crime, but have no personal sense of shame. If you govern them by means of virtue and control them with propriety, they will gain their own sense of shame, and thus correct themselves."

2:4 Confucius said: "At fifteen my heart was set on learning; at thirty I stood firm; at forty I had no more doubts; at fifty I knew the mandate of heaven; at sixty my ear was obedient; at seventy I could follow my heart's desire without transgressing the norm."

2:5 Meng I Tzu asked about the meaning of filial piety. Confucius said, "It means 'not diverging (from your parents).'"" Later, when Fan Chih was driving him, Confucius told Fan Chih, "Meng Sun asked me about the meaning of filial piety, and I told him 'not diverging.'" Fan Chih said, "What did you mean by that?" Confucius said, "When your parents are alive, serve them with propriety; when they die, bury them with propriety, and then worship them with propriety."

2:6 Meng Wu Po asked about the meaning of filial piety. Confucius said, "The main concern of your parents is about your health."

2:7 Tzu Lu asked about the meaning of filial piety. Confucius said, "Nowadays filial piety means being able to feed your parents. But everyone does this for even horses and dogs. Without respect, what's the difference?"

2:8 Tzu Hsia asked about filial piety. Confucius said, "What is important is the expression you show in your face. You should not understand 'filial' to mean merely the young doing physical tasks for their parents, or giving them food and wine when it is available."

2:9 Confucius said: "I can talk with Hui for a whole day without him differing with me in any way--as if he is stupid. But when he retires and I observe his personal affairs, it is quite clear that he is not stupid."

[Comment] Hui (Yen Yüan) is Confucius' favorite disciple, who is praised in many passages of the Analects. He died at a young age, probably around thirty, a fact which Confucius lamented.


2:10 Confucius said: "See a person's means (of getting things). Observe his motives. Examine that in which he rests. How can a person conceal his character? How can a person conceal his character?"

2:11 Confucius said: "Reviewing what you have learned and learning anew, you are fit to be a teacher."

2:12 Confucius said: "The Superior Man is not a utensil."

2:13 Tzu Kung asked about the character of the Superior Man. Confucius said, "First he practices what he preaches and then he follows it."

2:14 Confucius said: "The Superior Man is all-embracing and not partial. The inferior man is partial and not all-embracing."

2:15 Confucius said: "To study and not think is a waste. To think and not study is dangerous."

2:16 Confucius said: "To throw oneself into strange teachings is quite dangerous."

2:17 Confucius said: "Yu, shall I teach you about knowledge? What you know, you know, what you don't know, you don't know. This is knowledge."

2:18 Tzu Chang was studying to get an upgrade in status. Confucius said, "Listen widely to remove your doubts and be careful when speaking about the rest and your mistakes will be few. See much and get rid of what is dangerous and be careful in acting on the rest and your causes for regret will be few. Speaking without fault, acting without causing regret: 'upgrading' consists in this."

2:19 The Duke of Ai asked: "How can I make the people follow me?" Confucius replied: "Advance the upright and set aside the crooked, and the people will follow you. Advance the crooked and set aside the upright, and the people will not follow you."

2:20 Chi K'ang Tzu asked: "How can I make the people reverent and loyal, so they will work positively for me?" Confucius said, "Approach them with dignity, and they will be reverent. Be filial and compassionate and they will be loyal. Promote the able and teach the incompetent, and they will work positively for you."

2:21 Someone asked Confucius: "Why are you not involved in government?" Confucius said, "What does the Book of History say about filial piety? 'Righteous by being a good son and friendly to ones brothers and sisters you can have an effect on government.' Since this is also 'doing government,' why do I need to do 'doing government?'"

2:22 Confucius said: "If a person lacks trustworthiness, I don't know what s/he can be good for. When a pin is missing from the yoke-bar of a large wagon, or from the collar-bar of a small wagon, how can it go?"

2:23 Tzu Chang asked whether the state of affairs ten generations hence could be known. Confucius said, "The Shang based its propriety on that of the Yin, and what it added and subtracted is knowable. The Chou has based its propriety on that of the Shang and what it added and subtracted is knowable. In this way, what continues from the Chou, even if 100 generations hence, is knowable."

2:24 Confucius said: "To worship to other than one's own ancestral spirits is brown-nosing. If you see what is right and fail to act on it, you lack courage."

3:1 Confucius, speaking about the head of the Ch'i family said, "He has eight rows of dancers in his court. If he does this, what will he not do?"

3:2 The Three Families used the Yung Songs at the clearing of the sacrificial vessels. Confucius said,

Attended on by Lords and Princes:
How magnificent is the Son of Heaven!
How could these words be used in the halls of the Three Families?

3:3 Confucius said: "If a man has no jen what can his propriety be like? If a man has no jen what can his music be like?"

3:4 Lin Fang asked about the fundamentals of ritual. Confucius said, "What an excellent question! In ritual, it is better to be frugal than extravagant; in funerals deep sorrow is better than ease."

3:5 Confucius said: "The tribes of the East and North (Koreans and Mongolians), though having kings, are not equal to our people, even when lacking kings,"

3:7 Confucius said: "The Superior Man has nothing to compete for. But if he must compete, he does it in an archery match, wherein he ascends to his position, bowing in deference. Descending, he drinks the ritual cup. This is the competition of the Superior Man."

3:8 Tzu Hsia quoted the following:

Her tactful smile charms;
Her eyes, fine and clear,
Beautiful without accessories.

And asked its meaning. Confucius said, "A painting is done on plain white paper." Tzu Hsia said, "Then are rituals a secondary thing?" Confucius said, "Ah, Shang, you uplift me. Now we can really begin to discuss the Book of Odes."

3:10 Confucius said: "At the Great Sacrifice, after the pouring of the libation, I have no further desire to watch."

3:11 Someone asked for an explanation of the Great Sacrifice. Confucius said, "I don't know. If there were someone who knew this, he could see the whole world as if it were this": He pointed to the palm of his hand.

3:12 "Sacrificing as if present" means sacrificing to the spirits as if they were present. Confucius said, "If I do not personally offer the sacrifice, it is the same as not having sacrificed at all."

3:13 Wang Sun Chia asked: "What do you think about the saying 'It is better to sacrifice to the god of the stove than to the god of the family shrine.'?" Confucius said, "Not so. If you offend Heaven, there is no one you can pray to."

3:14 Confucius said: "The people of the Chou were able to observe the prior two dynasties and thus their culture flourished. I now follow the Chou."

3:15 When Confucius entered the Grand Temple, he asked about everything. Someone said, "Who said Confucius is a master of ritual? He enters the Grand Temple and asks about everything!"

Confucius, hearing this, said, "This is the ritual."

3:16 Confucius said: "In archery it is not important to pierce through the leather covering of the target, since not all men have the same strength. This is the Way of the ancients."

3:17 Tzu Kung wanted to do away with the sacrifice of the sheep on the first of the month. Confucius said, "Tz'u, you love the sheep; I love the ceremony."

3:18 Confucius said: "If you use every single courtesy while serving your prince, the people will call you a brown-noser."

3:19 Duke Ting asked how a ruler should employ his ministers and how a minister should serve his ruler. Confucius replied, saying: "The prince employs his ministers with propriety; the ministers serve their prince with good faith."

3:20 Confucius said: "The Kuan Tzu The Kuan Tzu ("The Cry of the Ospreys") is the first poem in the Book of Odes. It begins by describing a lover's grief at being separated from his lady and ends by describing their joyful union. (Waley, 99) allows for pleasure without being lewd and allows for grief without being too painful."

3:21 The Duke of Ai asked Tsai Wo about sacred temple grounds. Tsai Wo said, "The Hsia emperor planted them with pines; the Hsiang people planted them with cypress and the Chou people planted them with chestnut, thinking to cause people to be in awe of these trees."

Confucius, hearing this, said, "Don't bother explaining that which has already been done; don't bother criticizing that which is already gone; don't bother blaming that which is already past."

3:22 Confucius said: "Kuan Chung was quite limited in capacity."

Someone asked: "Wasn't Kuan Chung frugal?"

Confucius said, "Kuan had three sets of wives and his officers never did overtime. How can he be considered to have been frugal?"

"But then did Kuan Chung understand propriety?" Confucius said, "The princes of the states have a special ritual screen at their door, and so did Kuan Chung (even though he was not of the proper rank to do this). When the princes of state had a friendly meeting, they would ritually turn their cups over on the table. -Kuan also turned his cups over on the table. If Kuan Chung understood propriety, then who doesn't?"

3:23 Confucius, when talking with the Grand Music Master of Lu, said, "In my understanding of music, the piece should be begun in unison. Afterwards, if it is pure, clear and without break, it will be perfect."

3:24 The border guard at Yi requested an audience with the Master, saying: "Whenever a Superior Man comes here, I never miss the opportunity to see him." The disciples sent him in. When he came out, he said, "Friends, don't have any doubts about your master failing. The world has certainly lacked the Tao for a long time now, but Heaven will use your master to awaken everyone."

3:26 Confucius said: "Men of high office who are narrow-minded; propriety without respect and funerals without grief: how can I bear to look at such things?!"

4:1 Confucius said: "As for a neighborhood, it is its jen that makes it beautiful. If you choose to live in a place that lacks jen, how can you grow in wisdom?"



4:2 Confucius said: "If you lack jen you can't handle long periods of difficulty or long periods of comfortability. Jen men are comfortable in jen. The wise take advantage of jen."

4:3 Confucius said: "Only the jen person is able to really like others or to really dislike them."

4:4 Confucius said: "If you are really committed to jen, you will have no evil in you."

4:5 Confucius said, "Riches and honors are what all men desire. But if they cannot be attained in accordance with the Tao they should not be kept. Poverty and low status are what all men hate. But if they cannot avoided in while staying in accordance with the Tao, you should not avoid them. If a Superior Man departs from jen, how can he be worthy of that name? A Superior Man never leaves jen for even the time of a single meal. In moments of haste he acts according to it. In times of difficulty or confusion he acts according to it."

4:6 Confucius said: "I have never seen one who really loves jen or really hates non-jen. If you really loved jen you would not place anything above it. If you really hated the non-jen, you would not let it near you. Is there anyone who has devoted their strength to jen for a single day? I have not seen anyone who has lacked the strength to do so. Perhaps there has been such a case, but I have never seen it."

4:7 Confucius said: "People err according to their own level. It is by observing a person's mistakes that you can know his/her goodness."

4:8 Confucius said: "If I can hear the Tao in the morning, in the evening I can die content."

4:9 "A shih who is set on the way, but is ashamed of old clothes and coarse food, is not worth consulting."

4:10 Confucius said: "When the Superior Man deals with the world he is not prejudiced for or against anything. He does what is Right."

4:11 Confucius said: "The Superior Man cares about virtue; the inferior man cares about material things. The Superior Man seeks discipline; the inferior man seeks favors."

4:12 Confucius said: "If you do everything with a concern for your own advantage, you will be resented by many people."

4:13 Confucius said: "If you can govern the country by putting propriety first, what else will you need to do? If you can't govern your country by putting propriety first, how could you even call it propriety?"

4:14 Confucius said: "I don't worry abut not having a good position; I worry about the means I use to gain position. I don't worry about being unknown; I seek to be known in the right way."

4:15 Confucius said: "Shan, my Tao is penetrated by a single thread." Tseng Tzu said, "Yes." When the Master left, some disciples asked what he meant. Tseng Tzu said, "Our master's Tao is to be sincere and fair, and that's it."

4:16 Confucius said: "The Superior Man is aware of Righteousness, the inferior man is aware of advantage."

4:17 Confucius said: "When you see a good person, think of becoming like her/him. When you see someone not so good, reflect on your own weak points."

4:18 Confucius said: "When you serve your mother and father it is okay to try to correct them once in a while. But if you see that they are not going to listen to you, keep your respect for them and don't distance yourself from them. Work without complaining."

4:19 Confucius said: "While your parents are alive, it is better not to travel far away. If you do travel, you should have a precise destination."

4:20 Confucius said: "If, for three years (after your father's death) you don't alter his ways of doing things, you can certainly be called 'filial.'"

4:21 Confucius said: "Your parents' age should not be ignored. Sometimes it will be a source of joy, and sometimes it will be a source of apprehension."

4:22 Confucius said: "The ancients were hesitant to speak, fearing that their actions would not do justice to their words."

4:23 Confucius said: "If you are strict with yourself, your mistakes will be few."

4:24 Confucius said: "The Superior Man desires to be hesitant in speech, but sharp in action."

4:25 Confucius said: "If you are virtuous, you will not be lonely. You will always have friends."

4:26 Tzu Yu said: "In serving your prince, frequent remonstrance will lead to disgrace. With friends, frequent remonstrance will lead to separation."

english chinese indian translation asian buddhist texts zen buddhism

english translations of buddhist texts

Abhidharma Storehouse Treatise 阿毘達磨倶舎論
Acclamation of the Scriptural Teaching 顯揚聖教論
Accomplishing All Dhaara.niis and the Three Siddhis through the Dharma-Gate of the Mental Ground of Vairocana, the Pure Dharma-Body 清淨法身毘盧遮那心地法門成就一切陀羅尼三種悉地
Admonitions for Beginning Students 誡初心學人文
Analysis of the Middle and the Extremes 中邊分別論
Annotated Redaction of the Text and Commentaries to the Compilation of Yung-chia of the Chan school 禪宗永嘉集科註説誼
Awakening of Mahaayaana Faith 大乘起信論
Being-Time 有時
Blue Cliff Record 碧巖録
Buddha-nature Treatise 佛性論
Catalog of Scriptures 法經録
Catalogue of Buddhist Works in the Great T'ang 大唐内典録
Catalogue of Scriptures, Authorized by the Great Chou 大周刊定衆經目録
Chan Master Dahui Pu jue's Arsenal for the Chan Lineage 大慧普覺禪師宗門武庫
Chart of the Dharma-world of the Single Vehicle of the Hua-yen 華嚴一乘法界圖
Chronicle of the Buddhas and the Patriarchs 佛祖統紀
Commentary on the Lankaavataara-suutra 入楞伽心玄義
Commentary on the Vairocanaabhisambodhi-tantra 大毘盧遮那成佛經疏
Comparing Exoteric and Esoteric Discourse 辯顯密二教論
Compilation of Examinations of and Verses on Ancient Precedents 禪門拈頌集
Compilation of Notes on the Translation of the Tripitaka 僧祐||| 出三藏記集
Comprehensive Catalog of Scriptures 綜理衆經目録
Continuation of The Biographies of Eminent Monks 續高僧傳
Dharma-phrase sutra 法句經
Dhaara.nii Suutra of the King of the Sound of Amitaabha's Drum 阿彌陀鼓音聲王陀羅尼經||| 阿彌陀經
Dhaara.nii of Immeasurable Merit 無量功�陀羅尼經
Dhaara.nii of Jewel Light 大方廣總持寶光明經||| 大方廣如來藏經
Dhaara.nii of [the Tathaagata's Ornament, the Invincible] Ring-Adorned Banner 無能勝幡王如來莊嚴陀羅尼經
Dhaara.nii of the Essence of the Buddhas 諸佛心陀羅尼經
Dhaara.nii of `Sitaatapatra, Great Corona of All Tathaagatas, Radiating Light [The Great Queen of Vidyaa called Aparaajitaa] 大佛頂如來放光悉怛多鉢怛陀羅尼
Diamond Sutra 金剛般若波羅蜜經
Discourse on the Stages of Concentration Practice 瑜伽師地論
Discourse on the Theory of Consciousness-only 成唯識論
Doctrinal Essentials of the Nirvana Sutra 法華宗要
Doctrine of the Single Path 一道義
Doctrine of the Two Hindrances 二障義
Esoteric Extracts from the Presentations in the Abridged Commentary to the Vairocana-abhisambodhi-tantra 大日經義釋演密鈔
Essay on the Five Teachings of Hua-yen 華嚴五教章
Essay on the Meaning of Mahaayaana 大乘義章
Essay on the Origin of Man 原人論
Essentials of the Eight Traditions 八宗綱要
Essentials of the Huayanlun 華嚴論節要
Essentials of the Nirvaana Sutra 涅槃宗要
Excerpts from the Dharma Collection and Special Practice Record with Personal Notes 法集別行録節要并入私記
Exegesis on the Collection of Mahaayaana Abhidharma 大乘阿毘達磨雜集論
Explanation of the Meanings of the Vairocana-abhisambodhi-tantra 大日經義釋
Explanation of the Treatise on Mahayana 釋摩訶衍論
Exposition of the Correct 顯正論
Expository Notes on the Awakening of Faith 大乘起信論別記
Extensive Merriment 方廣大莊嚴經
Extensive Record of Yunmen Kuangzhen 雲門匡眞禪師廣録
Extensive Record of the Chan Master Mazu Daoyi 馬祖道一禪師廣録
Five Part Vinaya 彌沙塞部
Gateless Barrier 無門關
Gilded Key to the Secret Vault 祕藏寶鑰
Great Collection Scripture 大方等大集經||| 大集經
Great Vehicle Sutra of Immeasurable Longevity 大乘無量壽經
Great Vehicle Suutra of the No-Letter Casket from the Store of Vairocana 大乘遍照光明藏無字法門經
Great Vehicle Suutra of the Universally Radiant One's Syllable-Detachment 大乘離文字普光明藏經
Heart Sutra 心經||| 摩訶般若波羅蜜多心經||| 般若波羅蜜多心經
Hymn to `Sakyamuu.ni's Path to Buddhahood Under the Bodhi Tree, and His Triumph over Maara 釋迦牟尼佛成道在菩提樹降魔讃
Increased by One AAgama Sutras 増一阿含經
Inquiry into the Origin of Humanity 原人論
King of Aspirations to Good Conduct 普賢菩薩行願讚
King of Samaadhi 月燈三昧經
Lion's Roar of Queen Srimala 勝鬘經
Longer AAgama-sutra 長阿含經
Lotus Sutra 妙法蓮華經||| 蓮華經
Manifest Enlightenment of the Grand Resplendent One, His Transformations and Empowering Presence: Lord Indra of the Broader Suutras 大毘盧遮那成佛神變加持經
Meaning and sound/word/reality 聲字實相義
Nirvana Sutra 涅槃經
Original Vows of the Medicine-Master Tathaagata of Lapis Light 藥師琉璃光如來本願功悳經
Original Vows of the Seven Medicine-Master Buddhas of Lapis Light 藥師瑠璃光七佛本願功悳經
Outline of Historical Researches into the `Saakya Family Lineage 釋氏稽古略
Outline of the Eight Schools 八宗綱要
Pavilion of Vajra Peak and all its Yogas and Yogins 金剛峯樓閣一切瑜伽瑜祇經
Perfect and Sudden Attainment of Buddhahood 圓頓成佛論
Perfection of Wisdom of the Little Mother Syllables 聖佛母小字般若波羅蜜多經
Perfection of Wisdom of the Sacred Buddha-Mothers 聖佛母般若波羅蜜多經
Platform Sutra of the Sixth Patriarch 六祖壇經
Preface to the Collection of Chan Sources 禪源諸詮集都序
Profound Commentary on the Vimalakiirti Sutra 維摩經玄疏
Profound Meaning of the Three Treatises 三論玄義
Reality Assembly of the Attained Realm of the Buddhas 諸佛境界攝眞實經
Reconciliation of Disputes in Ten Aspects 十門和諍論
Record of Linji 臨濟録
Record of the Mirror of Orthodoxy 宗鏡録
Record of the Teachings of the Reverend Hamhô Tûkt'ong 涵虚堂得通和尚語録
Record of the Transmission of the Lamp Published in the Ching-te Era 景徳傳燈録
Record of `Saakyamuni's teachings compiled during the K'ai-yüan period 開元釋教録
Resolving Doubts About Observing the Hwadu 看話決疑論
Ritual Procedure for Making Offerings to the Seven Healing-Master Buddhas, the Wish-Fulfilling Kings 藥師七佛供養儀軌如意王經
Secret Dhaara.ni Method of Three Attainments which Destroy Hell and Reverse Karmic Hindrances in the Three Worlds 三種悉地破地獄轉業障出三界祕密陀羅尼法
Secret Meanings of All the Names: Great King of Tantras 一切祕密最上名義大教王儀軌
Secrets on Cultivating the Mind 牧牛子修心訣
Small Sutra 小經
Song of Enlightenment 永嘉證道歌
Straight Talk on the True Mind 眞心直説
Sung version of The Biographies of Eminent Monks 宋高僧傳
Sutra Abridged for Recitation Explained by the Buddha Mahaavairocana 大毘盧遮那佛説要略念誦經
Sutra abridged for Recitation 要略念誦經
Sutra in Forty-two Chapters 四十二章經
Sutra of Brahma's Net 梵網經
Sutra of Consecration 灌頂經
Sutra of Infinite Life 無量壽經
Sutra of Meditation on the Buddha of Infinite Life 善導
Sutra of Neither Increasing nor Decreasing 不増不減經
Sutra of Perfect Enlightenment 圓覺經
Sutra of Resolving Doubts During the Age of the Semblance Dharma 像法決疑經
Sutra of the Buddha-stage 佛地經
Sutra of the Explication of the Underlying Meaning 解深密經
Sutra of the Lotus of the Wonderful Dharma 妙法蓮華經
Sutra of the One-Syllable Wheel-Turning Ruler Spoken at the Seat of Enlightenment 菩提場所説一字頂輪王經
Sutra on (the Buddha's) Entering (the Country of) Lanka 入楞伽經
Sutra on Prince Moonlight 月光童子經
Sutra on Understanding Profound and Esoteric Doctrine 解深密經
Sutra on the Conversion of the Barbarians 老子化胡經
Sutra on the Divination of the Effect of Good and Evil Actions 占察善悪業報經
Sutra on the Twelve Disciplines 十二頭陀經
Syllogistics 論式
Synopsis of the Eighteen Assemblies in the Vajra`sekhara Yoga 金剛頂經瑜伽十八會指歸
Suutra for Recitation Abridged from the Vajra`sekhara Yoga 金剛頂瑜伽中略出念誦經
Taking the Precepts of Bodhi-Mind 受菩提心戒義
Tantra of Uncanny Success [in All Endeavours] 蘇悉地羯羅經||| 蘇悉地羯羅經
Tantra of the Benevolent One-Syllable Buddha-Corona 一字奇特佛頂經
Tantra of the Mahaayaana Meditation Ma.n.dala which Purifies [Transgressions and Halts] the Evil Transmigrations 大乘觀想曼拏羅淨諸惡趣經
Tantra of the Questions of Subaahu 蘇婆呼童子請問經
Ten Recitations Vinaya 十誦律
The Meanings of 'Huum 吽字義
Thirty Verses on Consciousness-only 唯識三十論頌
Transmission of the Lamp 續傳燈録
Treatise of Acclamation of the Sagely Teaching 顯揚論
Treatise of the Twelve Aspects 十二門論
Treatise on Questions Between Confucianism 儒釋質疑論
Treatise on the Eighteen Emptinesses 十八空論
Treatise on the New Translation of the Flower Ornament Scripture 新華嚴經論
Treatise on the Scripture of Adorning the Great Vehicle 大乘莊嚴經論
Treatise on the Sutra of the Questions Asked by Maitreya 彌勒菩薩所問經論
Treatise on the Three Non-natures 三無性論
Treatise on the Transformation of Consciousness 轉識論
Tripi.taka Master `Subhaa's Guide to Meditation 無畏三藏禪要
Triumphant Yoga of the Nonduality of Sameness, Great King of Tantras 無二平等最上瑜伽大教王經
Vinaya Sutra 毘奈耶經
Vinaya of the Five Categories 五分律
Vinaya of the Four Categories 四分律
Yoga of Enormous Success: the Lotus-Matrix Bodhi, Symbols, Banners, and Store of Common Mantras in the Vairocana-abhisambodhi-tantra 大毘盧遮那成佛神變加持經蓮華胎藏菩提幢標幟普通眞言藏廣大成就瑜伽

chinese translation of buddhist texts

Anlu 安録
Baozang lun 寶藏論
Beishan lu 北山録
Benye yingluo jing shou 本業瓔珞經疏
Bianzheng lun 辯正論
Biechuanxin fa yi 別傳心法議
Biyan ji 碧巖集
Biyan lu 碧岩録||| 碧巖録
Chanyuan zhujuan ji duxu 禪源諸詮集都序
Chanzha shane yebao jing 占察善悪業報經
Chanzong yongjia ji 禪宗永嘉集
Cheng weishi lun liaoyideng 成唯識論了義燈
Cheng weishi lun shouyao 成唯識論樞要
Cheng weishi lun yanmi 成唯識論演秘
Cheng weishilun shouji 成唯識論述記
Chengweishi lun shouji 述記
Chuanfa zhengzong ji 傳法正宗記
Da Song sengshi lue 大宋僧史略
Da banniepan jing jijie 大涅槃經集解
Da foding rulai miyin xiuzheng liaoyi zhupusa wanxing shoulengyan jing 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
Da foding shoulengyan jing 大佛頂首楞嚴經
Da huayan jing luece 大華嚴經略策
DaZhou kanding zhongjing mulu 大周刊定衆經目録
Dacheng qixin lun yiji 大乘起信論義記
Dafangguang fo huayan jing shou 大方廣佛華嚴經疏
Dafangguang fo huayan jing suishou yanyi chao 大方廣佛華嚴經隨疏演義鈔
Dafangguang fo huayan jing suxuan fenqi tongzhi fanggui 大方廣佛華嚴經搜玄分齊通智方軌
Dafangguang fo huayan jingzhong juanjuan dayi lueshou 大方廣佛華嚴經中巻巻大意略叙
Dafangguang yuanjue xiuduoluo liaoyijing lueshuzhu 大方廣圓覺修多羅了義經略疏註
Dafangguang yuanjue xiuduoluo liaoyijing 大方廣圓覺修多羅了義經
Dahui Pujue Chanshi zongmen wuku 大慧普覺禪師宗門武庫
Dahui pujue chanshi yulu 大慧普覺禪師語録
Darijing yishi yanmi chao 大日經義釋演密鈔
Dasheng fajie wu chabie lun shou 大乘法界無差別論疏
Dasheng qixin lun yishou 大乘起信論義疏
Dasheng rudao cidi 大乘入道次第
Dasheng yizhang 大乘義章
Datang neidian lu 大唐内典録
Dazhou lu 大周録
Diwei jing 提謂經
Dongshan liangjie chanshi yulu 洞山良价禪師語録
Fahua jing chuan ji 法華經傳記
Fahua lun 法華論
Fahua xuan lun 法華玄論
Fahua xuanzan 法華玄贊
Fahua yishou 法華義疏
Faji yaosong jing 法集要頌經
Fajing lu 法經録
Fanyi mingyi ji 翻譯名義集
Fayuan zhulin 法苑珠林
Fenyang wudechanshi yulu 汾陽無徳禪師語録
Fo wei xinwang pusa shuo toutuo jing 佛爲心王菩薩説投陀經
Foshuo jing yezhang jing 佛説淨業障經
Fozu lidai tongzai 佛祖歴代通載
Fozu tongji 佛祖統紀
Fu fazang yinyuan zhuan 付法藏因縁傳
Guanding jing 灌頂經
Guanding qiwanerjian shenwang hu biqiu zhou jing 灌頂七萬二千神王護比丘呪經
Guanding shiwanerjian shenwang hu biqiu zhou jing 灌頂經
Guang Qingliang zhuan 廣清涼傳
Guang hongming ji 廣弘明集
Guda xinxing chanshi mingtabei 故大信行禪師銘塔碑
Hongming ji 弘明集
Hua-yen wu-shih yao wen-ta 華嚴五十要問答
Huangboshan duanji chanshi wanling lu 黄檗山斷際禪師宛陵録
Huangboshan duanji chanshi zhuanxin fayao 黄檗山斷際禪師傳心法要
Huayan Wujiao zhang 華嚴五教章
Huayan fajie xuanjing 華嚴法界玄鏡
Huayan jing zhuanji 華嚴經傳記
Huayan jingnei zhangmen dengza kongmu zhang 華嚴經内章門等離孔目章
Huayan kongmu zhang 華嚴孔目章
Huayan yisheng jiao fenqi zhang 華嚴一乘教義分齊章
Huayan youxin fajie ji 華嚴遊心法界記
Huayanjing yihai bomen 華嚴經義海百門
Ji gujin fadao lunheng 集古今佛道論衡
Jin guangming jing xuanyi 金光明經玄義
Jingang jing shoulun zuanyao 金剛經疏論纂要
Jingangding dayujia mimi xin di famen yijue 金剛頂大瑜伽祕密心地法門義訣
Jingangding yijue 金剛頂義訣
Jingde chuandeng lu 景徳傳燈録
Jinglu yixiang 經律異相
Jingtu sheng wusheng lun 淨土生無生論
Jingtu shiyi lun 淨土十疑論
Jingxin jieguan fa 淨心戒觀法
Juedingzang lun 決定藏論
Kaiyuan shijing lu 開元釋教録
KongMu zhang 孔目章
Laozi Huahu jing 老子化胡經
Lengjia shizi ji 楞伽師資記
Lengyan jing 楞嚴經
Lexiu bozhang qinggui 勒修百丈清規
Liangzhao fu dashi song jingang jing 梁朝傅大師頌金剛經
Lidai fabao ji 歴代法寶記
Lidai sanbao ji 歴代三寶記
Linji lu 臨濟録
Liu miaofa men 六妙法門
Lueshi xin Huayan jing xiuxing cidi jueyi lun 略釋新華嚴經修行次第決疑論
Mayi jing 罵意經
Mazu Daoyi chanshi guanglu 馬祖道一禪師廣録
Mohe zhiguan 摩訶止觀
Nanben niepan jing 南本涅槃經
Nianfo sanmei baowang lun 念佛三昧寶王論
Pusa benye yingluojing 菩薩本業瓔珞經
Putichang suoshuo Yizi ding lunwang jing 菩提場所説一字頂輪王經
Qianshouyan dabeixinzhou xingfa 千手眼大悲心呪行法
Qixinlun shou bi xueji 起信論疏筆削記
Quan fabao ji 傳法寶紀
Rentian yanMu 人天眼目
Ruizhou Zongshan Liangjie chanshi yulu 瑞州洞山良价禪師語録
Rulengqiexin xuanyi 入楞伽心玄義
Shanhaihui pusa jing 山海慧菩薩經
Shi moheyan lun 釋摩訶衍論
Shichan boluomi cidi famen 釋禪波羅蜜次第法門
Shidi yiji 十地義記
Shimen bianhuo lun 十門辯惑論
Shimen guijingyi 釋門歸敬儀
Shishi jigu lue 釋氏稽古略
Shouji 述記
Shoulengyan sanmei jing 首楞嚴三昧經
Shoulengyan yishu zhu jing 首楞嚴義疏注經
Sijiaoyi 四教義
Siming zunzhe jiaoxing lu 四明尊者教行録
Sishierzhang jing 四十二章經
Song gaoseng zhuan 宋高僧傳
Sui Tiantai Zhizhe dashi biezhuan 隋天台智者大師別傳
Suxidijieluo gongyang fa 蘇悉地羯羅供養法
Tapin 大品
Tiantai bajiao dayi 天台八教大意
Tiantai sijiao yi 天台四教義
Tiwei boli jing 提謂波利經
Wanshan tonggui ji 萬善同歸集
Weimo jing lue shou 維摩經略疏
Weimo jing shou 維摩經疏
Weimojing wenshou 維摩經文疏
Weimojing xuanshou 維摩經玄疏
Weixin jue 唯心訣
Wumen guan 無門關
Wuwei sanzang chanyao 無畏三藏禪要
Xiangfa jueyi jing 像法決疑經
Xici ?辭
Xin huayan jing lun 新華嚴經論
Xinjing lu 心鏡録
Xinxin ming 信心銘
Xitan ziji 悉曇字記
Xiu huayan aozhi wangjin huanyuan guan 修華嚴奥旨妄盡還源觀
Xu Huayan jing lue shou kan ding ji 續華嚴經略疏刊定記
Xu chuandeng lu 續傳燈録
Xu gaoseng zhuan 續高僧傳
Xu gujin yijing tuji t'u-chi 續古今譯經圖紀
Xuanzan 玄贊
Yanmi 演秘
Yaoshi qifo gongyang yigui ruyiwang jing 藥師七佛供養儀軌如意王經
Yiqie jing yinyi 一切經音義
Yongjia chengdao ge 永嘉證道歌
Yongjia ji 永嘉集
Yongming zhijiao chanshi weixin jue 永明智覺禪師唯心訣
Yuanjue jing 圓覺經
Yueguang tongzi jing 月光童子經
Yulanpen jing shou 盂蘭盆經疏
Yunmen Kuangzhen chanshi guanglu 雲門匡眞禪師廣録
Yunmen guanglu 雲門廣録
Yuqielun ji 瑜伽論記
Zhancha jing 占察經
Zhaolun 肇論
Zhengfa nianchu jing 正法念處經
Zhenyuan xinding shijiao mulu Zhenyuan xinding shijiao mulu 貞元釋教録略出
Zhiguan fuxing zhuan hongjue 止觀輔行傳弘決
Zhongguan lun shou 中觀論疏
Zhu Huayan fajie guanmen 註華嚴法界觀門
Zhu Weimojie jing 註維摩詰論
Zimen jingxun 緇門警訓
Zongjing lu 宗鏡録
Zongli zhongjing mulu 綜理衆經目録
shibahuizhigui 十八會指歸

indian translations of buddhist texts with chinese subtitles

Amituo guyinsheng wang tuoluoni jing 阿彌陀鼓音聲王陀羅尼經
Anan fenbie jing 阿難分別經
Apidamo dapiposha lun 阿毘達磨大毘婆沙論
Apidamo fayun zulun 阿毘達磨法蘊足論
Apidamo fazhi lun 阿毘達磨發智論
Apidamo jieshenzu lun 阿毘達磨界身足論
Apidamo jushe lun 阿毘達磨倶舎論
Apidamo pinlei zulun 阿毘達磨品類足論
Apidamo shunzhengli lun 阿毘達磨順正理論
Bai lun 百論
Baizi lun 百字論
Baodezang jing 寶悳藏經
Baoji jing 寶積經
Baoxing lun 寶性論
Baoyun jing 寶雲經
Benye jing 本業經
Bian zhongbian lun 辨中邊論
Bian zhongbie lun 辯中邊論
Busa shanjie jing 菩薩善戒經
Butuizhuan falun jing 不退轉法輪經
Chang Ahan jing 長阿含經
Cheng weishi lun 成唯識論

indian translation of buddhist texts with indian titles

Abhidharma-prakara.napaada-`saastra 阿毘達磨品類足論
Abhidharma-vibhaasaa-`saastra 阿毘達磨大毘婆沙論
Abhidharmako`sa-bhaasya 阿毘達磨倶舎論
Advayasamataavijayaakhyaakalpa-mahaatantraraajaa 無二平等最上瑜伽大教王經
Akaa`sagarbha-bodhisattva-suutra 虚空藏菩薩經
Ak.sara`sataka 百字論
Amitaabha-suutra 佛説阿彌陀經||| 阿彌陀經
Anak.sarakara.n.dakavairocanagarbha-naama-mahaayaanasuutra 大乘遍照光明藏無字法門經
Aparamitaayur-naama-mahaayaanasuutra 大乘無量壽經
Aparimitagu.naanu`saam.saa-dhaara.nii 無量功�陀羅尼經
Apidamo zajilun 阿毘達磨雜集論
Apitan piposha lun 阿毘曇毘婆沙論
Avatamsaka-suutra 華嚴經
Bhadracaryaapra.nidhaanaraaja 普賢菩薩行願讚
Bhagavato-bhai.sajyaguruvai.duuryaprabhasya-puurvapra.nidhaanavi`se.savistaara 藥師琉璃光如來本願功悳經||| 藥師琉璃光如來本願功悳經
Bodhicitta-`siilaadaanakalpa* 受菩提心戒義
Bodhisattvabhuumi-suutra 菩薩地持經
Buddhah.rdaya-dhaara.nii 諸佛心陀羅尼經
Candra-garbha-suutra 月藏經
Candragarbha-suutra 大集月藏經
Catuh`sataka-`saastra-kaarikaa 廣百論
Da`sabhuumika-suutra 十地經
Da`sabhuumika-vibhaa.saa 十住毘婆沙論
Da`sabhuumikasuutra-`saastra; Dasabhuumikabhaasya 十地經論
Dhammapada 法句經
Dharmapada 法句經
Dharmasangiti-suutra 佛説法集經
Dhvajaagrakeyuuraa-dhaara.nii 無能勝幡王如來莊嚴陀羅尼經
Dirghaagama 長阿含經
Dvaada`sanikaaya-`saastra 十二門論
Ekottara-aagama-suutra 増一阿含經
Kaatyaayana abhidharma 迦旃延阿毘曇
Lalitavistara 方廣大莊嚴經||| 方等本起經||| 普曜經
Lankaavataara-suutra 四巻楞伽經
La?kaavataara-suutra 楞伽阿跋多羅寶經
Lankaavataara-suutra 入楞伽經||| 楞伽經
Madhyamaka-`saastra 中論
Madhyaanta-vibhaaga 中邊分別論
Madhyaantavibhaaga-bhaasya 辯中邊論
Mahaaparinirvaana-suutra 大般涅槃經
Mahaapraj~naaparamitaa-suutra 大品般若經||| 大般若波羅蜜經
Mahaapraj~naapaaramitaa-`saastra 大智度論
Mahaasamayatattva-tantraraaja 祕密三昧大教王經
Mahaasamnipata-suutra 大方等大集經||| 大集經
Mahaasatya-nirgrantha-suutra 大薩遮尼乾子所説經
Mahaavairocana-abhisambodhi-sambaddha-puujaavidhi 大毘盧遮那佛説要略念誦經
Mahaavairocanaabhisambodhi-vikurvitaadhi.s.thaana-vaipulyasuutra-indraraajanaamadharmaparyaaya 大毘盧遮那成佛神變加持經
Mahaayaana samparigraha-`saastra 攝大乘論
Mahaayaanasuutra-lankaara 大乘莊嚴經論
Mahaayaanasuutra-lamkaara 大乘莊嚴經論||| 莊嚴論
Mahaayaanaabhidharma-samuccaya 阿毘達磨集論
Mahaayaanaabhidharma-samuccaya-vyaakhyaa 大乘阿毘達磨雜集論||| 對法論
Maaravijaayastotra 釋迦牟尼佛成道在菩提樹降魔讃
Praj~naapaaramitaa ratnagu.na samcayagaathaa 佛母寶悳藏般若波羅蜜經
Prakaranaaryavaaca-`saastra 顯揚聖教論
Pramaa.nasamuccaya 集量論
Ratnagotravibhaaga-mahaayaananottaratantra-`saastra 究竟一乘寶性論
Ratnagotravibhaaga-mahaayaanottaratantra-`saastra 寶性論
Ratnakuu.ta-suutra 大寶積經
Ratnolkaa-naama-dhaara.nii 大方廣總持寶光明經||| 大方廣總持寶光明經||| 大方廣總持寶光明經
Saddharmapundariika-suutra 妙法蓮華經
Saddharmapundariika-suutra-upade`sa 妙法蓮華經憂波提舎
Samaadhiraaja-suutra 月燈三昧經
Saptatathaagatapuurvapra.nidhaanavi`se.savistaara 藥師瑠璃光七佛本願功悳經
Sarvadurgatipari`sodhana-tantra 大乘觀想曼拏羅淨諸惡趣經
Sarvarahasya-naama-tantraraaja 一切祕密最上名義大教王儀軌
Sarvatathaagatao.s.nii.sa`sitaatapatraa-naamaaparaajitaa-mahaapratyangiraa-mahaavidyaaraaj~nii-naama-dhaara.nii 大佛頂如來放光悉怛多鉢怛陀羅尼
Satyasiddhi-`saastra 成實論
Samdhinirmocana-suutra 深密經||| 深密解脱經||| 相續解脱地波羅蜜了義經||| 解深密經
Subaahuparip.rcchaa-tantra 蘇婆呼童子請問經
Sukhaavatii-vyuuha 小無量壽經||| 阿彌陀經
Susiddhikara-mahaatantrasaadhanopaayika-pa.tala 蘇悉地羯羅經||| 蘇悉地羯羅經
Suvarna-prabhasa-[uttama]-suutra 合部金光明經
Suvarna-prabhaasa-(uttama)-suutra 金光明經
Suvarna-prabhaasa-suutra 金鼓經
Svalpaak.sara-praj~naaparamitaa 聖佛母小字般若波羅蜜多經
Tathaagatagarbha-suutra 大方廣如來藏經||| 大方等如來藏經
Trim`sikaa Vij~naptimaatrataasiddhi.h 唯識三十論頌
Try-asvabhaava-prakara.na 三無性論
U.s.nii.sacakravarti-tantra 一字奇特佛頂經
Vairocanaabhisambodhi 善無畏
Vai`sesika-`saastra 勝論
Vajracchedika Praj~naapaaramitaa-suutra 金剛般若波羅蜜經
Vajrasamaadhi-suutra 金剛三昧經
Vibhaasaa-`saastra 毘婆沙論
Vij~naptimaatrataasiddhi-`saastra 成唯識論
Vimalakiirti-nirde`sa-suutra 維摩經||| 維摩詰所説經||| 維摩詰經
Vim`satikaa-`saastra 二十唯識論
Vaada-vidhaana 論式
Yogaacaara-bhuumi-`saastra 瑜伽師地論
`Sata-`saastra 百論
`Srii-vajrama.n.daalamkaara-naama-mahaatantraraaja 金剛場莊嚴般若波羅蜜多教中一分
`Sriimaalaa-suutra 勝鬘經||| 夫人經
`Suuramgama-suutra 首楞嚴經
`Suurangama-samaadhi-suutra 首楞嚴三昧經
`Suuramgama-suutra 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經

Indian translation of buddhist texts with Tibetan Titles

'dus pa chen po'i mdo 長阿含經
Dgongs-pa nes-par-.hgrol-pa 解深密經
Tshe dang ye shes dpag tu med pa shes bya ba theg pa chen po'i mdo 大乘無量壽經
['phags pa] De bshin gshegs pa'i gtsug tor nas byung ba'i gdugs dkar po can gshan gyi mi thub pa phir bzlog pa chen mo mchog tu grub pa shes bya ba'i gzungs 大佛頂如來放光悉怛多鉢怛陀羅尼
['phags pa] rgyal mtshan gyi rtse mo'i dpung rgyan shes bya ba'i gzungs 無能勝幡王如來莊嚴陀羅尼經
bcom ldan 'das ma nor rgyun ma'i gzungs kyi rtog pa 聖佛母般若波羅蜜多經
bcom ldan 'das ma nor rgyun ma'i rtog pa 聖佛母小字般若波羅蜜多經
bcom ldan 'das sman gyi bla bai .duurya'i 'od kyi sngon gyi smon lam gyi khyad par rgyas par 藥師琉璃光如來本願功悳經
bcom ldan 'das sman gyi bla bai .duurya'i 'od kyi sngon gyi smon lam gyi khyad par 藥師琉璃光如來本願功悳經
bzang po spyod pa'i smon lam gyi rgyal po'i rgya cher 'grel pa 普賢菩薩行願讚
chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa ting nge 'dzin gyi rgyal pa 月燈三昧經
de bzhin gshegs pa bdun gyi sngon gyi smon lam gyi khyad par rgyas pa'i mdo sde'i man nag 藥師瑠璃光七佛本願功悳經
de bzhin gshegs pa dgra bcom pa yang dag par dzogs pa'i sangs rgyas ngan song thams cad yongs su sbyong ba gzi brjid kyi rgyal po'i brtag pa phyogs gcig pa shes bya ba 大乘觀想曼拏羅淨諸惡趣經
dkon mchog ta la la'i gzungs 大方廣總持寶光明經||| 大方廣如來藏經
hams cad gsang ba shes bya ba rgyud kyi gyal po 一切祕密最上名義大教王儀軌
legs par grub par byed pa'i rgyud chen po las sgrub pa'i thabs rim par phye ba [To.807, P.431] 蘇悉地羯羅經||| 蘇悉地羯羅經
nyis su med pa mnyam pa nyid rnam par rgyal ba shes bya ba'i rtog pa'i rgyal po chen po 無二平等最上瑜伽大教王經
pal rdo rje snying po rgyan shes bya ba'i rgyud kyi rgyal po chen po 金剛場莊嚴般若波羅蜜多教中一分
pung bzang gis zhus pa zhes bya ba'i rgyud 蘇婆呼童子請問經
rNam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul ba byin gyis rlob pa shin tu rgyas pa mdo sd'i dbang po rgyal po zhes bya ba'i chos gyi rnam grangs 大毘盧遮那成佛神變加持經
rdo 'phangs pa'i mdo 大乘遍照光明藏無字法門經
rgya cher rol pa 方廣大莊嚴經
rnam par snang mdzad mngon par byang chub par gtogs pa'i mchod pa'i cho ga 大毘盧遮那佛説要略念誦經
sangs rgyas kyi snying po [To.514/854] 諸佛心陀羅尼經
tshe dang ye shes dpag tu med pa'i snying po 阿彌陀鼓音聲王陀羅尼經||| 阿彌陀經
yon tan bsngags pa dpag tu med pa [To.679/851] 無量功�陀羅尼經

korean translation of buddhist texts

Ch'oesangsûng-ron 最上乘論
Chinsim chiksôl 眞心直説
Chinyôk Hwaômgyông-so 新譯華嚴經疏
Chogye Chin'gak kuksa ôrok 曹溪眞覺國師語録
Haedong kosûng chôn 海東高僧傳
Hamhô tang Tûkt'ong hwasang ôrok 涵虚堂得通和尚語録
Hwaôm ilsûng pôpgye to 華嚴一乘法界圖
Hwaôm non chôryo 華嚴論節要
Hyôn chông non 顯正論
Ijang'ûi 二障義
Il-do ûi 一道義
Kang Wôn'gakkyông palsa 講圓覺經發辭
Kanhwa kyôrûi ron 看話決疑論
Kisillon so 起信論疏
Kye ch'osimhag'in mun 誡初心學人文
Kûmgangsammaegyông 金剛三昧經
Moguja susimgyôl 牧牛子修心訣
Ogahae sôrûi 五家解説誼
Ogahae 五家解
Paegun hwasang ôrok; 白雲和尚語録
Palsim suhaeng chang 發心修行章
Pyôlgi 別記
Pôpchip Pyôrhaeng Nok Chôryo Pyôngip Sagi 法集別行録節要并入私記
Pôphwa chong'yo 法華宗要
Pôpkye toji ch'ongsu-rok 法界圖記叢髄録
Samguk Yusa 三國遺事
Simmun hwajaeng non 十門和諍論
Sinp'yôn chejong kyojang ch'ongnok 新編諸宗教藏總録
Sôn'ga kwigam 禪家龜鑑
Sônjong Yônggajip kwaju sôrûi 禪宗永嘉集科註説誼
Sônmun yômsongjip 禪門拈頌集
T'aegak kuksa myohilmyông 大覺國師墓詰銘
T'ang Ta-chien-fu-ssu ku-ssu-chu fan-ching ta-te Fazang ho-shang chuan 唐大薦福寺故寺主翻經大徳法藏和尚傳
Taebanggwang wôngak sudara ryoûigyông sôlûi 大方廣圓覺修多羅了義經説誼
Taegak kuksa munjip 大覺國師文集
Taesûng kisillon pyôlgi 大乘起信論別記
Wôn'gakkyông kyôngch'an so 圓覺經慶讃疏
Wôndon sông pullon 圓頓成佛論
Yusim allak to 遊心安樂道
Yusôk chirûi ron 儒釋質疑論
Yôlban chong'yo 涅槃宗要

japanese buddhist texts

Ben kenmitsu nikyouron 辯顯密二教論
Gyourinshou 行林抄
Hasshuukouyou 八宗綱要
Hizouhouyaku 祕藏寶鑰
Houkyouki 寶慶記
Kegon gokyoushou shiji 華嚴五教章指事
Kegonshuu shousho byou immyouroku 華嚴宗章疏并因明録
Shoji jissou gi 聲字實相義
Shokyou youshou 諸經要抄
Touiki dentou mokuroku 東域傳燈目録

the confucius institute internet advert what is it?

just seen a advert on the internet for the confucius institute, was wondering what that was about, i have never heard of the confucius institute before.

i do know that confucious was a famous chinese poet or thinker of sorts, who is credited for lots of quotes of wisdom.

always reminds me of the word confusion in a way, the system of confucius was called confucianism, i quite like some of the sayings that come out of these systems of though from the orient.

Shaolin Yi Jin Jing Training Exercises/Meditation Workout zen buddhist

Shaolin Yi Jin Jing Training Exercises/Meditation Workout, was looking at some of these type of spiritual body training exercises as being useful to your zen meditations, as a way of strengthening your spiritual body through stretching your physical body and muscles.

there is a comprehensive youtube description about this video below the video that goes into details about what is going on in the video, all in all it looks like a effective and gentle way to work out the body and spirit at the same time, as you focus your mind while doing these exercises, you can also do zen meditation and see what thoughts arise in your subconscious but do not be ruled or controlled by these thoughts but let them come and go and new thought arise, this is why i say this physical exercise can also be spiritual exercise like zen meditation.

Shaolin Yi Jin Jing Muscle & Tendon Changing Classic



(youtube video description)

"The basic purpose of Yijinjing is to turn flaccid and frail sinews and tendons into strong and sturdy ones. The movements of Yijinjing are at once vigorous and gentle. Their performance calls for a unity of will and strength, i.e. using ones will to direct the exertion of muscular strength. It is coordinated with breathing. Better muscles and tendons means better health and shape, more resistance, flexibility, endurance, and is obtained as follows:

- postures influences the static and nervous structure of the body
- stretching muscles and sinews affects organs, joints, meridians and Qi
- torsion affects metabolism and Jing production
- breathing produce more and better refined Qi
- active working gives back balance and strength to body and mind (brain, nervous system and spirit).

The Yì Jin Jing (Chinese: ???; Wade-Giles: I Chin Ching; literally "Muscle/Tendon Change Classic") is a qìgong manual most notable as the source of the attribution of Shaolin Kung Fu to Bodhidharma, though this has been doubted by several martial arts historians.

Pan Wei was a devoted student and practitioner of traditional Chinese medicine, and his treatise in the form of- a preface reflects his vast knowledge of this subject. It is common knowledge that within the works of Lao-Zu, Chuang Zu, and even Mencius, many references are made to the ancients practicing various forms of breathing exercises. Pan Wei says that he had consulted various medical treatises; however, he did not mention that any had been an Indian work translated into Chinese, nor did he mention that Bodhidharma was the source. Indeed, Pan Wei suggests the exercises are more Chinese and Taoistic in origin than Indian and Buddhistic.

Classic Chinese authors tend to insist on the ancient lineage of this practice, but there is no evidence of the connections to Shaolin systems or to a specific routine. Number of exercises tends to change, 18 should be the correct one (according to the 18 Lou Han), but can vary from 10 to 24, to 30"

http://en.wikipedia.org/wiki/Y%C3%AC_J%C4%ABn_J%C4%ABng

In any case, this is a video of a shaolin monk doing the movements - these guys seem pretty qualified as a primary source

Category:
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Shaolin monk yoga Bodhidharma stretching qi chi kung qigong gong exercise Yi jin jing yijinjing muscle tendon changing classic chinese Buddhist Buddhism Buddha Temple flexibility health fitness art martial arts ancient meditation meridians organs breathing posture balance mind

Om The Hindu Trinity and Brahman Mind Mantras buddhism

A mantra is a tool for the mind. The suffix "-tra" designates a tool in Sanskrit. Take the word khanitra. Khan means dig. So a khanitra is a shovel. Man is etymologically related to the word "mental." So, a mantra is a tool or instrument used for mental tasks - it is a spell, an incantation, a verbal formula used to create or destroy mental objects or states. The mantra epitomizes language as an instrument that creates the illusion of reality or destroys that illusion, language as iconographic and iconoclastic. The best known mantra from Hindu tradition is Om.

The traditional pronunciation of Om is a single syllable made up of four parts - three phonemes and a period of silence - produced in succession and then repeated. Each part has a symbolic, spiritual, and psychological significance. Taken in order the four parts symbolically represent the Hindu Trinity - Brahma, Vishnu, and Shiva - and Brahman. They also reflect the stages in the spiritual journey: awakening, awareness, renunciation, and union. Reciting the syllable reenacts the quest for union with Brahman, the quest for Samadhi. The mantra is also effective psychologically because the specific phonemes and the silence evoke the deep structures of language that we respond to no matter what our language or our cultural background.

The first sound produced in this mantra is Ah. The Ah represents the power of Brahma, the creator god. Brahma as the lowest in status of the Hindu Trinity because the act of creation is viewed as a negative act - the physical universe is a distraction from Brahman, it is maya or illusion.

The status of Brahma is similar to the status of the Demiurge in the Gnostic sect of Medieval Christianity. The Gnostics believed that the good forces of the universe were just about evenly matched by evil forces. Existence was a war between good and evil. Since the pleasures of the physical world led one into sin, the Gnostics couldn't accept that a good God would have created the physical world, so they postulated the Demiurge, an evil god responsible for the creation. Gnosis means knowledge, so the goal of the Gnostics was direct knowledge of God, similar to the path of contemplation as described in the Gita. Of course, the orthodox Christian Church branded the Gnostics heretics.

Om Mani Padme Hum youtube video

"The mantra Om Mani Padme Hum (literally: "Aum, to the Jewel in the Lotus, hum) is recited by Tibetan Buddhists to invoke Chenrezi, the Bodhisattva of Compassion. Repeating this mantra accumulates merit and eases negative karma; meditating upon it is believed to purify the mind and body.

Spinning prayer wheels, physical or digital, are believed to confer the same benefit as speaking the mantra. It is often recited with the aid of a mala (string of prayer beads.)

namo amitabha!

PS: I know many of you have been requesting me to make a video thats 24 minutes longer.But iam sorry to say that youtube doesn't allow videos that are more than 10 minutes longer.
Well,if youtube changes this rule,i shall upload the longer version. :)
Also,this song is from the album,'Tibetan Incantations' by various artists.You could buy the album CD only from www.amazon.com"





Brahma, however, is not seen as evil in Hinduism, but as the power of Brahman that is responsible for the creation of maya.

The first stage of the spiritual journey is awakening and this is represented by the Ah sound also. The initial sound of the mantra is parallel to waking consciousness, recognition of the world of experience. If we look at this phoneme in the widest possible context, the sound may be heard as an almost involuntary exclamation in all cultures and languages - Ah, is the exclamation that denotes discovery. Wherever one is in the world one will hear people who see something for the first time, people making discoveries exclaiming, "Ah!" Thus it is a most appropriate phoneme to begin the mantra.

The second sound in the mantra is Oh. The Oh represents the power of Vishnu, the sustainer god. Vishnu is the Lord of Maya. It is his role to keep the illusion from falling into a chaos of injustice and suffering. Since all that can be experienced and all that can be thought is considered to be illusion in Hinduism, then everything can easily change. The illusion of reality is incredibly plastic. Actions, words, and thoughts can change the nature of this illusion of reality, so the uninitiated can believe that actions, words, and thoughts can change reality. Because of this mutibility, a sustaining force, Vishnu, is needed so that selfish and cruel people will have an opponent when they try to manipulate reality for their own benefit causing suffering and injustice. Using this power is magic.

The power that can be derived from the manipulation of the illusion of reality can be illustrated by looking at the power of a historical figure whose motto was a statement that recognized the plastic nature of maya. Hassin I Sabbah was a leader of a ferocious warrior sect of Muslims during the Crusades and his motto was, "Nothing is true, everything is permissible." Sabbah had an unusual boot camp that he used to train his soldiers. He built a beautiful walled garden. Inside was exquisite food and drink, beautiful women. His recruits lived in this pleasure garden for a while and then Sabbah kicked them out telling them that they had been in heaven and to return they must fight bravely and well. When the English Christians met these soldiers in battle, they were amazed at the overpowering determination of these followers of Sabbah, who was also known as the Old Man of the Mountain because his mountain-top fortress couldn't be broached. The Christians were told that these young men were called the Hashashin.

This Arabic word is difficult to pronounce for English speakers, so by the time the Crusaders returned to England, they were telling stories of the fierce assassins. That's the origin of the word.

It is the role of Vishnu to sustain the illusion in order to counter the force of magic, the selfish manipulation of reality. Vishnu is the enemy of the magician. It is Vishnu who comes to earth as a avatar to set things right. He is Krishna in the Bhagavad Gita.

The second stage of the spiritual journey is awareness and this is represented by the Oh sound also. The second sound of the mantra is parallel to sleeping consciousness, recognition of the world of dreams and of the power of the imagination. Recognition of the power of magic and illusion. If we look at the sound of this phoneme in the widest possible context, this sound may be heard, as well, as an almost involuntary exclamation in all cultures - Oh, is the exclamation that denotes wonder. Wherever one is in the world one will hear people who are feeling awe or are filled will reverence after witnessing a great work of art or a illusion by a master illusionist. They will be exclaiming, "Oh!" Thus it is a most appropriate phoneme to follow Ah in the mantra.

The third sound in the mantra is MMM. The MMM represents the power of Shiva, the destroyer god. Shiva is Lord of the Void. Just as the plasticity of the illusion of reality can contribute to injustice and suffering because it can be changed by actions, thoughts, and words; actions, thoughts, and words can also cause injustice and suffering by too rigidly defending the illusion of reality. Shiva is the liberator who helps to defeat the oppression put on us by the physical universe. The suffering caused by disease, old age, hunger, and poverty are the enemies of Shiva. Shiva destroys the illusion of reality when reality become too oppressive and allows political action and magic to creep in.

The third stage of the spiritual journey is renunciation and this is represented by the MMM sound also. The third sound of the mantra is parallel to dreamless sleep, the peaceful embracing of nothingness, release from the restrictions of both the physical world and the mind. If we look at the sound of this phoneme in the widest possible context, this sound may be heard, like the first two, as an almost involuntary exclamation in all cultures and languages - MMM is the sound of doubt. Whenever someone begins to be disillusioned, begins to see through the magician's trick, begins to see that what he or she thought was the truth was in fact someone's political agenda, he or she says, "MMM." Thus it is a most appropriate phoneme to follow Ah and Oh in the mantra.

The fourth part of the mantra is not a sound but the absence of sound. The silence that follows the three sounds represents Brahman. We can receive no information about Brahman, yet Brahman is behind all information, like silence is always behind all sound. Think of how silence is often the most eloquent of communications and the most informative. The richest and most profound of nonverbal gestures is often simply silence. Thus it is a most appropriate for silence to follow Ah, Oh, and MMM in the mantra.

Think about ordinary, everyday experience. Notice how often you see new things - Ah -become interested for a moment -Oh- lose interest- MMM- forget - - then begin again. Life is the is mantra OM, repeated continuously.

OM - Mantra chant youtube video

"Om is the symbol for the whole universe. It carries three basic sounds: A-U-M. These three basic sounds through which all the sounds have evolved.
So Om is the basic trinity of sound, the synthesis of all the basic roots.
That's why Om is considered the secret mantra, the greatest mantra, because it implies the whole existence,
it represents the sound of soundlessness, the beauty of silence.

OM represents the music of existence, the soundless sound, the sound of silence. OM represents the inner most music of our being, the inner harmony,
the inner humming sound which happens when our body, mind, soul are in deep totality, when the visible and the invisible, the un-manifest and the manifest, the relative and absolute, the-outer and inner are in deep togetherness.

To become one with OM-the music of existence is to attain fulfillment."

The Bhagavad Gita How to Know God and How to Act

The two main characters in the Bhagavad Gita are Krishna and Arjuna. They are in a chariot on the Battlefield of Duty. Arjuna has been trained since childhood in the martial arts and he is the leader of an army about to go into battle in a righteous war. Krishna is an avatar, an incarnation of Vishnu who is one of the Hindu trinity, the personae or masks of Brahman.

The word "person" derives from the Greek persona which means mask. Interestingly, the first time "person" was published in English, it was used in a theological context to refer to the Christian Trinity as the persons of God. In this context "person" meant mask, and if the Father, Son, and Holy Spirit are "masks" of God then what is behind them? This sounds very much like the Hindu concept of Brahman.

Just before the battle is to begin Arjuna begins to have doubts about the morality of fighting especially because the opposing army is led by his cousins and childhood teachers and old friends (and since he also knows that his charioteer is really Brahman). He questions Krishna about his dilemma and the rest of the Gita is their conversation about the relationship between political duty and the religious life. It is an allegorical debate between the human being and God about how to know what is right and how to act.

Basically, Krishna describes two paths to salvation to Arjuna: the path of contemplation and the path of selfless action. Krishna advocates the second path, also known as the path of Karma Yoga, for Arjuna.

The path of contemplation is the mystical route to spiritual knowledge. It is the attempt to turn inward and ignore the distractions of maya in order to obtain a direct intuitive knowledge of Brahman. The goal is Samadhi which literally translates "a bringing together." This goal is the total disappearance of all that is not Brahman - all objects of sense and objects of thought including the self cease to appear to exist - all is Brahman.

But Krishna does not advocate this path for Arjuna; it is not his fate. Arjuna was born into the warrior caste and it is his duty to fight. But he must fight absolutely selflessly, without any attachment to the fruits of his labor. Krishna says again and again that Arjuna must make no distinction between killing and being killed but must act nevertheless.

Think about the difficulty of this. Imagine being involved in hand-to-hand combat with the terrors of the battlefield all around you, yet you are to be careless of your possible death and the deaths of those whom you kill because you know that all is illusion. You must act because that is the fate you were born to but you must not act out of the desire to win or the fear of losing. Do this, says Krishna, and you will reach salvation.

The Bhagavad Gita



krishna and arjuna from the bhagavad gita indian holy book brahman hindu ancient asian religions

Philosophy and Reality In Zen Buddhist Thought and Hindu

The logical positivist position has been attacked from another perspective as well - language. Theories of linguistics and discoveries in anthropology in the late twentieth century have influenced a philosophical system, language philosophy, that postulates a deeper foundation for the human concept of reality than the evidence of the senses. And the study of the deep structures that strongly influence our conception of reality shed a new light on the ideas of the Bhagavad Gita.
It all begins with the concept of archetype.

Gudo Nishijima Roshi on Matter vs Reality



Archetypes are images that are created by human beings in the widest imaginable of contexts - the human context. Wherever human begins exist even if their society has never had contact with the outside world, and even in the minds of individual human beings who have never been exposed to cultural artifacts, certain images recur. These images range from complex narrative structures like the quest myth and the hero myth to characters like the earth mother goddess. These images are found in the visual arts, literature, songs, folktales, and even dreams. There have been an abundance of theories about the origins of these images ranging from the assertion that they are evidence of a supernatural world that leaks into the physical world through the agency of the human mind to the assertion that it's our biological structure or the physical structure of our brains that create these images. But the bottom line is that, whatever their origins, archetypes do exist.

But deep linguistic structures go even further than archetypes. Even concepts like a dualistic world view that are universal in human cosmologies and even the basic structures of grammar that can be found in all languages are evidence that there are universal influences on the way we see the world. And these influences precede our physical experience of the world.

Claude Levi-Strauss wrote one of the first books that illustrates the concept of deep structures, The Raw and the Cooked. His study examines an extremely wide range of human experience and shows that humans always view the world in terms of binary opposites, even when there is no empirical reason to do so. For example take the binary opposites "hard and soft." On first glance this duality seems reasonable enough - there are, in fact hard things and soft things in the world, and this distinction can certainly be demonstrated empirically. But what about a stale dinner roll? Is it hard or soft? Well, it depends on the context doesn't it? A stale dinner roll is certainly a hard kind of bread, but on a plate of uncooked pasta, it's the softest thing on the plate. There is certainly a range of hardness that can be measured empirically and a hierarchy can be constructed that arranges the world in order from softest to hardest, but where does one draw the line? Between brick and wood? So is wood soft? The concept of dualism, then, doesn't seem to be derived empirically from nature but linguistically from language.

This is where the language philosophers begin. They too reject metaphysics. The universe is not made of matter or spirit or matter and spirit; the universe is made of language. We, as human beings, see the world through the lens of language. Language precedes experience, the basic - deep - structures of language are hard wired into our brains when we are born. We are not born tabula rasa but with a wealth of structures and perhaps even stories and images - archetypes - born within us.

For the Hindu, the theories of the language philosophers are easily accommodated. The world of illusion - the physical and conceptual worlds - is called maya in the Bhagavad Gita. The term means simply illusion. But there is in Hindu culture an archetype of the ultimate maya, Mahamaya, the earth mother. The earth mother is often presented as the personification of language - the Mother Tongue. And it is Mahamaya who is responsible for the appearances that make the physical and spiritual world seem to exist. But remember, Mahamaya herself is illusion, and behind the illusion she is Brahman. So the Hindu would agree with the language philosophers that, yes, the universe is made of language, and that is why it's a fiction.

Reality & Sensory Experience ~ Shinzen Young



Shinzen shares that he usually doesn't talk about "reality" . He prefers talking about sensory experience because it is based on his own and others investigation over many years. Scientists and philosophers can't agree on what reality means, accordingly Shinzen usually limits what he shares to what he knows is sure. He then shares what he knows for sure, then makes a wild conjecture as to what's really "out there", "for what it's worth". Filmed Nov. 2009 at Mt. Carmel Spiritual Centre in Niagara Falls.

Zen Buddhism and The Eastern Mystical Traditions Bhagavad Gita

The Eastern mystical tradition isn't the only affront to dualism. In the West, the logical positivists also deny metaphysics.

In fact, the logical positivist world-view might be considered the orthodox world-view today. When people claim that they believe in the scientific world view, they make an error in diction. Science has no world-view; it's not a philosophical system. But logical positivists make the leap of faith to the position that the constructions of science should be accepted as a description of reality.

They claim that we should accept the evidence of the senses as a starting point and use rigorous inductive logic, deductive logic, and experimental verification to construct a unified description of the interrelationships among phenomena (this is the scientific method), and then we should make the leap that this construct is a description of reality. So, logical positivists do agree with Hindus that metaphysical speculation is a meaningless word-game, but the positivists disagree with the Bhagavad Gita about about the results of rejecting dualism.

Logical positivists claim not to be materialists, yet their position differs from the materialists only in the weakness of the positivist stance.

The positivist position reminds me of a statement made to me by a friend's mother when I was an adolescent. As a young person, I, as I guess most young people do, began to question the orthodox beliefs of my parents. Since my parents were Christians, I began to question and then doubt some of my parent's religious beliefs, but I had no idea what I did believe. I took great solace in a concept that I discovered at that time when I learned of a term invented by Thomas Henry Huxley, apologist for Charles Darwin's theory of evolution.

Huxley coined the term "agnostic" to refer to someone who didn't consider himself or herself to be a theist or an atheist. This was what I was! I didn't know, and that's the etymology of the word. I remember proudly telling a friend's mother (who I didn't know was an atheist at the time) that I was an agnostic, thinking that I would shock her a bit and impress her with the big word I had learned. She replied, " An agnostic is an atheist without [I will use a euphemism here to avoid offense to the reader because of the possible vulgarity and sexism in the term she used] "guts." I was the one who was shocked. But she had a point. An agnostic doesn't believe in God, so he or she differs from the atheist only in the weakness of his or her stance.

Logical positivist are like agnostics in that they act like materialists without claiming to be so. But if it walks like a duck and talks like a duck . . . So, I do think that logical positivists may be considered materialists without "guts." However, perhaps the inverse can be said about the Eastern mystical tradition. Perhaps, from a Western perspective, the Gita presents idealism without "guts."

hindu thinking on the nature of reality and brahman

When I was in college I had a philosophy professor who always used the piece of chalk in his hand to illustrate the concept that he was teaching. I remember the particular brand of chalk - AN DU SEPTIC - because the professor always pointed out the indented letters on the side of the piece that he was holding and often voiced his mystification about what the brand-name meant. (He was a language philosopher). And it really was good chalk. When I became a graduate student and began to teach, I used the same brand of chalk and it was far superior to the chalk that the institution where I now teach uses. It didn't break, create dust, and it lasted a long time. Perhaps the crumbly, dusty chalk today is a result of budget cuts, or maybe they found that an ingredient in AN DU SEPTIC chalk was a carcinogen or something.

Anyway, I remember once when my professor defended the thesis that nouns were non-existent. Of course, he used the chalk as an example. He asked his students to tell him what the piece of chalk in his hand was if one subtracted all the adjectives from it. "It's certainly not the whiteness of this piece of AN DU SEPTIC chalk that makes it chalk because we know that chalk can come in many colors," he said. "It's not the fact that this is cylindrical that makes it chalk; we can imagine manufacturing chalk in many different shapes: spherical, cubic, . . ." He would go through all the possible attributes of chalk and never get to its essence. So the professor would conclude, "Therefore, nouns are, in fact, a fiction. All that we have are adjectives."

To get an idea of Brahman, invert my professor's argument. Hindu culture, remember, rejects the existence of everything that can be experienced physically or conceptualized intellectually. Also, remember that the Hindu believes that everything is essentially Brahman and the appearances (the "adjectives" to use my professor's term) are distractions from reality. So when the professor told us that he had proved the non-existence of nouns, to the Hindu, he proved that everything that can be named - you, me, trees, desks, and even AN DU SEPTIC chalk - is, essentially, Brahman.

Brahman illusionary television and reality test zen buddhist thinking

I'd like for you to watch television as part of an experiment. Choose a show that is realistically presented. If the actors are skilled, the cinematography is effective, and the sets well-designed then, naturally, without any effort on your part, you suspend disbelief. You know that what you are watching is not real, yet you let your mind go along with the fiction. When, for example, a character puts his hand in a fire and says, "Ouch," you - for the moment - believe that he feels pain.

Imagine if Virtual Reality technology were perfected so that the show is presented in three dimensions. Go further and imagine that a machine has been invented that not only presents sights and sounds but tactile experiences, smells, and tastes as well. Would it be possible to detect that you are in the midst of a fiction? I think so, and detecting this falseness is the purpose of this experiment.

Now, as you are watching the television show attempt to escape from your suspension of disbelief. It may ruin the show for you, but try it as an experiment. Look for clues that what you're watching isn't real: bad acting, anachronisms like a jet trail in a cowboy show. Attempt to see through the illusion of reality that the creators of the show have attempted to construct. After a while you will find that you are watching a completely different show. In some ways your new consciousness can make the television presentation more interesting, especially if the show is bad, because you begin to become more critically aware of the efforts that went into making the show. A serious show - if badly made - can become hilarious. You will notice the editing and may even imagine yourself to be the editor of the videotape and feel some of his pride in a job well done. You will watch the actors acting and begin to appreciate their skills or lack of skills in their attempts to create the verisimilitude that captures your imagination and almost forces you to believe that the world you are watching is a real world.

Now, to end the experiment and to experience its final stage, turn away from the TV and look at the real world. Look at how the people you know are acting. Look around at the furnishings of your house. Listen to the sounds coming from outside. Take a walk around your yard. For a little while the awareness of artificiality lingers. The techniques you practiced while watching TV stays with you and - for a few moments - the real world feels like a fiction. You are on your way to an experience of Brahman.

Taoist organic alchemical movements Dragon Tai Ch'i Chuan

Dragon Tai Ch'i Chuan is an older version of Tai Ch'i practice that involves the usage of the spine in a serpentine motion. Its movements are compact and coiled. The Qi flows freely from the various meridian pathways with the breath and the motion.

It is said that the Dragon Tai Ch'i predates the Chan Style Tai Ch'i and it is directly transmitted from the Wudong Mountain.

For example the movement of the Wild Horse Parting Its Mane actually evolves from the movement of Dragon Soaring with the arms opening to the diagonal corners. Since Dragon moves in a zig zag pathway, this floor pattern of moving is still retained in most classical Tai Ch'i Chuan when one is performing the Wild Horse Parting its Mane.

With the practice of Dragon Tai Ch'i Chuan, one can trace the evolution of the early Taoist organic alchemical movements to it present state. The proto-alchemical movements focus on reversing the flow of the procreative fluid from the spinal column back up to the brain. This is called the gathering of the flowers to the crown. It is the reversal of the life force from creating one's own immortal fetus that the ancient Taoist want to master. To excel in one's ability to fight in doing the Dragon Tai Ch'i Chuan is only a side effect of the central concern of achieving immortality.

At present there are a handful of Dragon Style Taiji players with most of them residing in China.

Sinew Ligament Transformation Work Chan Buddhism ( Japanese Zen)

According to several oral traditions, the Yi Jing Ching was originally transmitted by the Indian monk, Bodhidharma. Upon his banishment from the Liang empire, he arrived at the Shaolin temple to find that the monks there were weak and could not even sit through the tiring Ch'an meditation sessions.

He instituted the practice of Yi Jing Ching--the meaning and content of which is quite similar to that of the Yogic stretches and Asanas.

It is a historical fact that Bodhidharma came to China and brought with him the direct heart to heart transmission of Chan Buddhism. ( Japanese Zen).
The practice of Yi Jing Ching improves the overall strength of body ligaments and connective tissue through vigorous breathing and slapping of the body along the meridian pathways, the energy routes of the body.
The Qigong Stance "Drawing the Bow as if shooting a hawk "


This particular Qigong movement, Drawing the Bow, stimulates the flow of lung Qi/energy.

One tunes the lungs by gently stretching open the arms and gazing at the fingertips. This motion creates a gentle lengthening of the spine, thus reducing the pressure on the neck vertebrae.

The Qigong postures assist our flow of Qi by shaping the body and stretching the Qi meridians.

Dan Tao Qigong derives its principles from the meridian system found in Traditional Chinese Medicine combined with the Theory of the Five Elements. By holding the body gently in various positions, one can enhance the flow of Qi and blood to the different areas of the body.

Since the lungs have the protective function in TCM, Traditional Chinese Medicine, the martial-like postures suggest to the brain a fighting spirit of the lungs as a defense against invading infections.

the healing sounds buddhist meditation

The following are three of the Six Healing Sounds:

XU: This is the sound of the Springtime, the bursting forth of leaves from the trees. This sound opens the meridian of the liver, dissipating and subduing anger. Facing the East, the practitioner gentles exhales with the sound of Xu, like the wind brushing against the trees, sweeping away the smoky passion of anger...

HO: This is the sound of the Summer, the fire and passion of the heart. This is the sound of steam escaping from a deep tea kettle. It tonifies the heart and the circulation....

FU: This the mid-summer, the sound of the earth, wind blowing in the deep canyon. The sound assists in the digestive functions of the spleen/pancrease.

Why do we practice the Healing Sounds?

In our daily lives, the high stress environment creates tremendous heat in our internal organs. The causes for the overheating are numerous: overeating, pollution, radiation, anxiety, loneliness and postural misalignment. Overly vigorous exercises also harm the heart and deplete the kidneys of their essence. These factors start to cause the organs to contract and harden, thus impairing their ability to function. And so begins the downward spiral towards many chronic sicknesses of degeneration.

How do the Six Healing Sounds work in releaving the overheating of the internal organs?

Simply through the effects of exhaling with deep breathing through the digestive tracts along with the cooling sounds opening the throat to its most relaxed state. Also, at the level of the organs, the resonating of the sounds induces a synergetic ripple between the sounds and the organs which induces a further relaxation response from the body and the internal organs.

The ancient Taoist masters vividly experienced that each internal organ possessed its own consciousness and spirit. There is the watery spirit of the kidneys and the fluid spirit of the heart; they are conscious and can be accessed through specially designed sounds and movements.

yoga spiritual science

The frontier scientific developments have been progressing fast, but it is difficult to predict which direction they will push the image of man in the Universe. Wherever the nature of man has been probed deeply in Eastern or Western tradition, the fact emerging is that duality of his experience. He is found to be both physical and spiritual, both aspects being real. Aldous Huxley wrote the perennial philosophy which reveals the inner core of all the world's religions-Eastern and Western, ancient and modern. It recognizes a Divine reality, substantial to the world of matter and mind, finds in the soul something similar to or even identical with the Divine reality. It places man's final end in the knowledge of the immanent and transcendent ground of all things. Huxley opines that man can under certain conditions attain to a higher awareness, a cosmic consciousness in which state he has immediate knowledge of Reality underlying the phenomenal world in respect of which it seems appropriate to use such words as infinite, eternal and divine ground or Godhead.

The esoteric perennial philosophy forms an intermittently visible stream which has had a profound effect on Western civilization. Willis Hermann gives a graphic account of this situation. Says he, "Thales, Solon, Pythagoras and Plato journeyed to Egypt to be initiated into its then ancient mysteries. Much of it is woven into institutionalized Christianity. In its Hermetic, Cabbalistic, Sufic and Rosicrucian forms, it affected the history of Middle East and Europe. Its freemasonry symbolism in the great seal of the United States testifies to its role in the formation of this nation."

What we need today is a re-examination of science in terms of its fundamental Metaphysical assumptions. Today science is limited biased in its out-look. It is true that modern science has generated technology, has placed man on the moon, has devised new organisms. But in terms of human consciousness it does not tell us much. To recognise that consciousness is casual even though it is not physically measurable is an important factor in science of Yoga.

In the introduction to Teilhard De Chardin's book, Julian Huxley writes, "The different branches of science combine to demonstrate that the universe in its entirety must be regarded as one gigantic process, a process of becoming, of attaining new levels of existence and organisation in which can properly be called a genesis or evolution. Teilhard De Chardin likes to use a pregnant term Hominisation to denote the process by which the original proto-human stock became and is still becoming more truly human, the process by which potential man realised more and more of its possibilities, hence the future evolution lies in the expansion of human consciousness".

Dr. Capra in his book, "The turning Point" writes that we are reaching a time in our society, when the old values and the old views of the society are no longer adequate and they no longer represent what has been proven both in science and human studies. Endorsing this view, Teilhard De Chardin says, " The age of nations has passed. The task before us, if we are not going to perish, is to build the earth. We need to build this earth based on Universal values that transcend ideologies and religions, that are based on human dignity, compassion and search for peace and preservation of life. Beyond the political borders are citizens of the entire world and each human being has the responsibility of promoting that planetary consciousness."

Dr. Khorana recently cracked the genetic code, the system of correspondence between the Nucleotide sequence in DNA of which the genes are made and the amino-acid sequence. The deciphering of this genetic code will help us to understand the mechanism of making the great variety of protein molecules in a living being, according to the instructions coded in the DNA Molecules. This will eventually give man the power to control the biochemical reactions in the body, thereby controlling diseases and specific morphological characteristics. Molecular biology like nuclear physics has opened up new possibilities for man either to improve himself or to degenerate. Maharishi Patanjali himself a great Yogi who lived in the 3rd century B.C. says in a simple aphorism of his yoga Sutrasjatyantara parinamah Prakritya purat.

The transformation of one species into another takes place by the filling in of Nature. By this Patanjali means that even a unicellular amoeba is a potential man or God. But at its present stage its greater faculties are in a potential condition only. One Species evolves into a higher species by the filling in of its potentialities into more active expression. This, according to Patanjali, is the nature of evolution. Man acquired developed mind and intelligence by the filling in of Nature. By conscious efforts he can further fill in nature and evolve himself into a Superman.

What has all this to do with the cracking of the genetic code? Yes, it has much to do. In the manufacture of the artificial gene, the Nucleotide process still remains a mystery. Let us hope that this obstacle may be overcome. Then the advanced molecular biologist may dream of a cosmic gene laboratory. If this dream turns into a reality do you know what the scientist or the biologist can do? He takes new genes from the laboratory and fill them into the human body through injection either to cure disease or to transform human nature. See the similarity between the filling in of genes as adumbrated by science and as advanced by yoga. In Yoga nature does the work of filling in very skilfully but the process is slow and steady. In science man can hasten the process of filling in but to what consequence nobody knows. Man sooner or later gets the power of filling in either to cure disease or to transform human nature. He may transform man into a demon or into deity. But most probably as Aldous Huxley foretold he may create golems or he may produce robots as envisaged long ago by Bertrand Russell.

The new field of genetic engineering has recently set an example in warning the world of the dangers inherent in its research and involuntary taking measures to offset them. There are groups and scientists now working to formulate guidelines for the employment of science and technology in general whose advices may be sought not only to avoid disaster but to help realise potential good.

It is said that when an electron jumps from an inner orbit to an outer orbit, it does not appear to pass over the intervening space between the orbit of departure and orbit of arrival. About this peculiar behaviour philosopher Whitehead said humorously, "The electron seems to be borrowing the character some people have assigned to the Mahatmas of Tibet appearing and disappearing at Will." But some of the modern physicists attribute free will as the cause of this mysterious behaviour of the electrons. The Nobel Laureate Schrodinger says, that the inability to explain this behaviour is not merely a practical inability, but is due to the actual nature of things. Thus something like free will is postulated as the basis of natural phenomena. That something which is capable of free will and is the basis of all natural phenomena must be in the nature of consciousness.

Yes, the verdict of Yoga is this, that consciousness pervades the whole Universe and it works right up from the unicellular amoeba to the manifestation of the Superman or God in an evolutionary process, attendant with an ascension towards the development of spiritual possibilities. Consciousness is a trinity it is sat, existence or being: it is chit, knowledge or enlightenment; it is Anand, bliss or beatitude. This sachidanand or the Divine equally exists in man and in Nature, and to realise this is one end aim of human life.