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The article discusses the experiences of Prince Siddharta during the nights of his enlightenment. He reportedly remembered the successive series of his previous births during the first night, which he believes is a continuing motion and is called samsara, the wheel of life. He saw people's present experience as being caused by their previous actions during the second night. According to the article, this is called karma. On the third night, he saw how people are reportedly ignorant of their true nature, which caused them to suffer repeatedly.

The article discusses the state of the traditions of Buddhism. In India, Buddhism had almost died out by the 13th century, although there are signs of revival mainly among the "untouchable" caste. A relatively healthy Hinayana Buddhism with a scholarly basis survives in Sri Lanka, Burma and Thailand. On the other hand, the future of Buddhism in Laos and Kampuchea is highly uncertain because traumatic political conflicts have decimated the Buddhist traditions. The various traditions of Buddhism in China, Vietnam, Korea and Tibet are also discussed.

The article presents the Tibetan Buddhist understanding of death. The story of Padmasambhava is told, who left his palace and remained in the charnel ground, which are high open places where the cut up bodies are left to be consumed by animals and insects. Padmasambhava saw no difference at all between the charnel ground and his palace, and in doing so, he related with death fearlessly. Many Tibetan practitioners, since then, have found the charnel ground to be an excellent place to meditate. For them, fear of death is the fear of ceasing to exist.

The article offers insights into the Zen teaching. The teaching is described along with the importance it gives to the "hear and now" and its use of ordinary life as examples. Stories are narrated to illustrate the principles of Zen including that of Nan-In with a university professor, that of Hakuin with a soldier, and that of Bokuden with a swordsman. Several death poems are presented which were prepared by Zen masters for their students.

The article offers information on the Chinese faith Taoism. Difference of Taoists with followers of Confucianism is reportedly their dislike with their social world. Their ideal, according to the article, is non-doing or non-action. The article also states that Taoism is exemplified in the story called "Lao Tzu's Wake," written by Chuang Tzu.

The article offers information on sunyata or emptiness. Experiencing sunyata reportedly results to true compassion. According to the article, the doctrine of emptiness is the essential teaching of Mahayana. Buddha spoke of sunyata and he said that all existent phenomena were empty of any self-existence.

The article offers information on the history of early Buddhism. Monks and nuns reportedly gathered at a mountain cave, after the death of Buddha and held the First Council. Some of the obscure rules established are about how a monk will wear a robe, eat and teach. The Second Council was reportedly held about 100 years after Buddha's death. According to the article, the group of people who are part of the nonmonastic movement within Buddhism contributed to the evolution of the Mahayana.

The article describes Prince Siddharta's quest for enlightenment. His quest reportedly started when he left the palace, cut his hair and exchanged his expensive clothes for simple robes. After that, the prince studied various systems practiced by ascetics and yogins. Some of the practices of ascetics include never bathing, locking themselves into one posture and sitting submerged on mud.

The article describes some of the experiences of Prince Siddharta outside the palace. His visits outside the palace reportedly alarmed the prince especially when he saw old age, sickness and death. According to the article, he became silent and withdrawn, even from his friends. Also described is an incident when he directly confronted his fear of death.

The article offers information on Buddha and the Buddhist religion. A historical figure, Siddharta Gautama, who later became known as Buddha, was also called Sakyamuni Buddha, the sage of Sakyas. According to the article, belief in the creator God is not part of the religion. Knowledge is handed down from teacher to students. Buddhists reportedly relies on truth for oneself and that Buddha encouraged his followers to test everything he has taught.

The article describes the obstacles encountered by Prince Siddharta during his quest for enlightenment. His determination to seek freedom reportedly angered Mara, the embodiment of death and the symbol of obstacles that prevent one from attaining enlightenment. Some of the traditional descriptions of the obstacles encountered by the prince, include being attacked by spears of copper, flaming swords and cauldrons of boiling oil and being seduced by daughters of Mara.

The article discusses how Buddhism reached out to the West specially in the U.S. It is argued that the failure of Christianity to provide real spiritual nourishment has caused many people in the West to explore Eastern religions. The Theosophy movement asserted that Buddhism was closest to the "wisdom tradition" which bore as remnants the religions of the world. The irreverent spirit of Zen was taken up by artists, therapist, musicians and poets in North America, while the conservative type remained the interest in Great Britain until the 1960s.

A cartoon is presented about the story of Marpa, to illustrate the relationship between a student and a teacher, which narrates that Marpa was able to open up and was able to receive the teaching of his chosen teacher, Naropa, after giving him all the gold that he has.

The article focuses on Vajrayana, the third turning of the wheel which dates back to the 1st century AD. The uniqueness of Vajrayana is explained along with its being originally part of the tradition in the Buddhist world. The state of enlightened mind is discussed through the interaction between student and teacher. Its essence is described along with its principle that all situations can be used as spiritual path.

The article focuses on the Bon gods of Tibet. Za, the god of psychological energy, lightening and hailstones is described along with his power to cause epilepsy or madness. He is said to be the deity of magicians. The magical connection of the Tibetans with Bon is explained being a practical and earthy people.

The article presents the methods of Zen anchored on two pillars established by Hui-Neng. Zazen meditation is defined focusing on the intellectual understanding of Buddha-nature. Koan study is explained along with the first which was a phrase from Hui-Neng. The conceptual mind is discussed in relation to the koan study. Buddhism's lost of power in China is described when it was ritualized around the 10th century.

The article focuses on Hui-Neng, the 6th patriarch of Buddhism in China. His background is given including his introduction to the Diamond Sutra. His travel to Hung-Jen is mentioned along with his meeting with the 5th patriarch. The appointment of the successor is described citing the participation of Shen-Hsui, then head monk. Two verses are presented to illustrate the difference between the Indian view and the understanding discerned by Hui-Neng.

The article focuses on Bodhidharma, the Indian monk who brought Buddhism to China. Zen is said to have begun its rapid growth in Tang China where later it merged with Taoism. Emperor Yu is presented as the first patriarch of Buddhism in China. The difference between him and Bodhidharma is cited including Bodhidharma's revelation of the essence of his teaching. A verse written by Bodhidharma is presented which encapsulates the true spirit of Zen.

The article discusses the development of Chinese Buddhism. A background of its development is cited in the form of schools with different focuses. The Pure Land schools is described including its beliefs about salvation. The Buddhist temples are presented in its proliferation in China. Also mentioned is a copy of the Diamond Sutra printed in the 5th century and allegedly the first printed book the world had seen.

The article offers information on the three yanas or vehicles in the teaching of Buddha. The three yanas include the Hinayana, Mahayana and the Vajrayana. The Hinayana is the Narrow Way, which states that the strict discipline of meditation narrows down the speed and confusion of the mind. The Mahayana's aim is the liberation of all living beings. The Vajrayana recognizes the innate nature.

The article discusses the life of Buddha and his followers. The first followers of Buddha are ascetics who saw him in the Deer Park after his enlightenment. According to the article, they became the nucleus of a community of sangha of men. The monks reportedly lived simply and only owned things that are essential for survival. Buddha travelled through the villages of India where he taught some of the villagers and when travelling was difficult, he and his followers practiced meditation, the author says.

The article offers information on the practice of meditation. Meditation is reportedly the foundation of Buddhist practice. According to the article, it is based on oral tradition from the time of Buddha and was passed on from one person to another. The author also says that a criticism against meditation is that it leads to an unhealthy introspection.

The article offers information on the Noble Truth of the End of Suffering. The end of suffering is reportedly enlightenment or nirvana. According to the article, Buddha's teachings are a means to experience enlightenment not as a theoretical exercise but as direct experience. The article defines enlightenment as the total sense of freedom that comes from letting go of the concept of being an individual self.

The article offers information on the noble truth of suffering. This is reportedly the first of the Four Noble Truths in Buddha's teaching. According to the article, suffering or dukkha, implies impermanence, imperfection and unsatisfactoriness. Observations about practitioners of Buddhism include combining seriousness purpose with fun and enjoyment.

The article describes the transformation of Prince Siddharta Gautama to Buddha. He reportedly became Buddha also known as Sakyamuni, the sage of the Sakyas, after being away from the palace for six years. After his quest, he reportedly considered teaching but hesitated and felt that no one would want to hear about his experience.

The article highlights being a practicing Buddhist as a way of life. Many people did not study but just lived a Buddhist life, doing kindness and trying not to harm others. Almost all students in the West want to actively practice the road to liberation and do not want to withdraw from the world. The monks were living examples of the values of compassion, goodness and wisdom.

The article stresses that the relationship between a Buddhist teacher and a student is taken for granted. In Eastern Buddhism, it is important to surrender to a teacher. People in the West show little instinct for the type of obedience and submission which is natural in the East. While they have accepted the authority of an Oriental teacher, there was resistance to accepting their domination.

The article highlights the importance of social action in Buddhism. According to Buddhist teacher Suzuki Roshi, the way to solve the problems in the West is by action outside of the self. Many Buddhist centers have already included ways of helping others as part of their activity. There are people working in the hospice movement, in prisons and with the homeless and AIDS patients. Thich Nhat Hanh, a Vietnamese teacher, started working with traumatized American Vietnam veterans.

The article focuses on the role of women in Buddhism. In the Eastern tradition, women took a subordinate role and this view also penetrated Buddhism. For example in a monastic Buddhism, a nun was expected to be respectful to a monk, even to a junior novice. Lineage stories of women give a scenario of extraordinary women who had overcome the limits of society but their stories are unknown because history was in the hands of men.

The article provides information on Chogyam Trungpa, a Buddhist Tibetan teacher. He started teaching in England in the 60s where he established Samye Ling, the first Tibetan center in Britain, with another teacher named Akong Rinpoche. In 1969, Trungpa gave up being a monk and studied Western life. He put up rural and urban centers in the West and these flourished after his death in 1987.

The article discusses the Tibetan Buddhist belief of reincarnation. The practitioner denies that there is a soul that might reincarnate, passing on from one body to another, but admits something similar to reincarnation namely rebirth. Their concept of rebirth maintains that there are causal connections between one life and another and that the following life is completely new but is conditioned by the old one. This can be compared to the flame of a nearly spent candle being used to light a new one.

The article elaborates on Tantric deities .They are noted to be non-existent in the so called "real world" although people may feel very familiar with their characteristics. They are stated to have countless manifestations because they display the countless aspects of the enlightened mind. The sadhana practitioner dissolves all ordinary aspects of himself and becomes the deity focusing attention on the archetypal image and identifying with it. The identification causes a transformation wherein he sees himself as having the same attributes as the deity.

The article focuses on various Tantric Buddhist teachings. It is noted that no one can begin to practice tantra without clear experience on the mind's essential purity which comes from previous practice. Tantra teaches that perfection is not something that is achieved and that heaven is now which we cannot experience because we hold onto the familiar neurotic world. Tantra expects the practitioner to take a leap from limitation to vastness which can be done because he is daring enough to make the leap as demonstrated by his teacher.

The article discusses the four schools of Tibetan Buddhism. It notes that Tibet is unique in that it inherited the whole body of the teaching of Buddha and has kept it intact up to the present day. The Sakyas and the Kagyus are stated to have developed around the 11th century when many of the important Indian texts in Tibetan were translated. The earliest to develop was the Nyingma School, tracing its origin back to Padmasambhava, while the last is the Gelugpa school, which the Dalai Lama belong.

A cartoon is presented illustrating the various roles of a Vayrayana teacher and the ideal reaction of a student to a teacher.

A cartoon is presented about the traditional story of Rudra who misinterpreted the teachings of his teacher to mean that he could do anything he wanted instead of being able to understand that all the negative emotions contain wisdom and the need to work on that understanding.

A cartoon is presented to depict the importance of a thorough training and clear motive to help other people because of the danger and self-destructiveness of practicing Vajrayana or tantra.

The article focuses on Vajrayana's sexual tantra. A quote from the 6th Dalai Lama is cited on the intensity of thought in relation to becoming a Buddha. The symbolism of Tibetan art is explained as they manifest deities in embrace. The story of Bebhaha, one of the siddhas who was intoxicated with sex, is presented to illustrate using sexuality as part of the path of awakening. Vajyarana's principle on celibacy is mentioned as it is a genuine option for a practitioner.

The article presents the siddha, another name of the Crazy Wisdom teacher who has achieved either magical or spiritual powers. A background of the siddhas is cited including their every activity which is an expression of Buddha nature. Examples of achieving liberation through an individual's biggest failing are described showing practices uniquely suited to individuals' needs and circumstances.

The article presents the story of Padmasambhava as Crazy Wisdom. The principles of Vajrayana are explained particularly the use of a person's biggest failing as the seed of enlightened mind. The form of the "Crazy Wisdom" guru is described including its qualities. The significance of this form is explained as totally spontaneous.