back to Buddhism, Tibet
|Buddhism||Tibet||2050||Scarborough, Elizabeth Ann. Last Refuge. New York: Bantam (1992); pg. 43.||"They were Buddhist symbols, as his father had at one time been a Buddhist lama or teacher, though Buddhism was practiced by very few of the residents of Kalapa. Too many people had lived too long under the materialism of the PRC. "|
|Buddhism||Tibet||2050||Scarborough, Elizabeth Ann. Last Refuge. New York: Bantam (1992); pg. 62.||"...and said in a much deeper intonation that Mike would have believed could come from her, 'Homage to the gurus, the three kayas,' the first lines of the Tibetan Book of the Dead, or the Great Liberation Through Hearing, as it was known to Buddhists. " [Also see pg. 81, 99, 122, 129, 244, 317.]|
|Buddhism||Tibet||2050||Scarborough, Elizabeth Ann. Last Refuge. New York: Bantam (1992); pg. 198.||"'...I'd always assumed they'd gotten tired of human life and gone to the Summer Country, Heaven, Paradise, Nirvana, Valhalla, whatever...' "|
|Buddhism||Tibet||2050||Scarborough, Elizabeth Ann. Last Refuge. New York: Bantam (1992); pg. 202.|| "'Holy Jesus, Mary, and Joseph,' she breathed, then added with a look at Chime. 'And Buddha, of course.'
'Yes,' Chime said. 'We will need all the help we can get.' "
|Buddhism||United Kingdom||1995||Kurtz, Katherine & Deborah Turner Harris. Dagger Magic. New York: Ace Books (1995); pg. 141.|| "'Who the devil are these people?' he asked softly.
'They look like Oriental monks, sir,' Barclay said. 'Not exactly Buddhist, but something like it. I remember seeing robes like that when I was out East in Nepal. Something to do with shamanistic rituals--'
'Tibetan black ngagspas.' "
|Buddhism||United Kingdom||1995||Kurtz, Katherine & Deborah Turner Harris. Dagger Magic. New York: Ace Books (1995); pg. 170.||"The shimmer he had observed on the beach at Mull of Kintyre had resolved on film into a ghostly figure. Though the details were a bit blurred, the robed form hovering over the dead man appeared to be that of a Hare Krishna, or perhaps a Buddhist monk, with shaven head and dressed in flowing orange robes. The figure's hands were clasped as if in prayer... "|
|Buddhism||United Kingdom||1995||Kurtz, Katherine & Deborah Turner Harris. Dagger Magic. New York: Ace Books (1995); pg. 204.|| "'When you say 'serious ritual,' what exactly are you talking about?'
'That depends on the practitioner,' said Julian. 'I've read of some Buddhist sects whose adherents regard Phurbas [Tibetan ceremonial daggers] as votive objects. They accord them the same degree of veneration or even worship that Buddhists give to holy paintings and statues, and believe that such an object represents a physical locus for the saint or deity it depicts. On the other hand, there's a more primitive school of Phurba worshippers whose practices hark back to the shamanistic traditions that predate Buddhism. Students of this school view Phurbas as ceremonial objects to be used in the execution of certain magical rites.' "
|Buddhism||United Kingdom||1995||Kurtz, Katherine & Deborah Turner Harris. Dagger Magic. New York: Ace Books (1995); pg. 240.||"'...One such individual was a lama calling himself by the ancient title of Green Gloves. Legend holds that he who bears this title is possessor of the Keys to the Kingdom of Agarthi--or Asgard. These are not keys in any physical sense, but certain non-Buddhist teachings.' "|
|Buddhism||United Kingdom: London||1995||Ryman, Geoff. 253. New York: St. Martin's Press (1998); pg. 239.||"Mrs Madeleine Strickler... Freelance editor and journalist. Lived for many years in the Orient, then America, where her children now live. Converted to Buddhism along with her husband. "|
|Buddhism||United Kingdom: London||1995||Ryman, Geoff. 253. New York: St. Martin's Press (1998); pg. 349.|| "...as a little girl comes running down the carriage with a candle. 'It's not reincarnation,' the little girl says. 'It is like the flame passed from old candles to new.'
|Buddhism||United Kingdom: London||2075||Ryman, Geoff. The Child Garden; or A Low Comedy. New York: St. Martin's Press (1989); pg. 55.||"There was an old Buddhist shrine there, one of the first built in London. Milena and Rolfa ate lunch beside it, under a marquee. It was crowded and noisy, full of steam and the sizzling sounds of woks. People sat on benches, arguing with infants who kept trying to order different kinds of foot. "|
|Buddhism||United Kingdom: London||2075||Ryman, Geoff. The Child Garden; or A Low Comedy. New York: St. Martin's Press (1989); pg. 187.||"On the first landing, there were old TV sets, cables folded over their heads and rows of frozen painted Chinese Buddhas. "|
|Buddhism||United Kingdom: Scotland||1995||Kurtz, Katherine & Deborah Turner Harris. Dagger Magic. New York: Ace Books (1995); pg. 230.|| "'It is said that a blade possessing true power rings true to the music of the cosmos,' he murmured softly, 'and that the resonances that it makes are songs in praise of the Adibuddha.'
'The adibuddha?' Adam repeated softly in question.
'It is what we call the supreme source of all knowledge and truth, common to all Buddhist sects,' Jigme smiled wistfully. 'A Westerner might liken the blade's song to 'the music of the spheres.' ' "
|Buddhism||United Kingdom: Scotland||1995||Kurtz, Katherine & Deborah Turner Harris. Dagger Magic. New York: Ace Books (1995); pg. 233.||"'And the fact that the attack was fatal proves beyond all shadow of a doubt that these dagger-wielders are operating outside the pale of our beliefs. No orthodox Buddhist would countenance the deliberate killing of another sentient being. The true perversion of those you seek is that they have exchanged the intended destruction of evil for the promotion of evil.' "|
|Buddhism||USA||1954||Knight, Damon. "Special Delivery " in The Best of Damon Knight. Garden City, NY: Nelson Doubleday (1976; c. 1954); pg. 93.||"Moira smiled, like a Buddha-shaped bomb. "|
|Buddhism||USA||1976||Haldeman, Joe. The Forever War. New York: Avon Books (1997; first ed. 1975); pg. 246.||"A mandala is a wheel-like design the hippies had borrowed from a foreign religion, that symbolized the cosmos, the cosmic mind, God, or whatever needed a symbol. Neither my mother nor my father knew how to spell the word, and the magistrate in town wrote it down the way it sounded to him. " [Recounting how the main character Mandella, born circa 1976, received his name.]|
|Buddhism||USA||1982||Bishop, Michael. The Secret Ascension; or, Philip K. Dick is Dead, Alas. New York: Tor (1987); pg. 240.||"From his Buddha posture, the dwarf sighs. "|
|Buddhism||USA||1982||Bishop, Michael. The Secret Ascension; or, Philip K. Dick is Dead, Alas. New York: Tor (1987); pg. 313.||"Kai sits Buddha-fashion next to the coffee urn... "|
|Buddhism||USA||1984||Chandler, Neal. "Benediction " in Bright Angels & Familiars. (Eugene England, ed.) Salt Lake City, UT: Signature Books (1992; story c. 1984); pg. 181.||"Boulder made no move, though he stared back in what some have described as stunned disbelief. The many in the class who understood what was going on began to fidget. Yet Kevin only smiled with the long-suffering beneficence of a Buddha and waited. "|
|Buddhism||USA||1993||Simmons, Dan. The Hollow Man. New York: Bantam (1993); pg. 322.|| "Moses, Gandhi, Jesus, and Newton, offered Gail, sorting out his jumble of thoughts. Einstein and Freud and Buddha.
...'Jacob thought that there were a few people in history--he called them ultimate perceptives--a few people whose new vision of physical laws, or moral laws, or whatever was so comprehensive and powerful that they essentially caused a paradigm shift for the entire human race.'
...He was convinced that a mind that could conceive of such a major shift in reality could literally change the universe . . . make physical laws change to match the new common perception.
Gail frowns. 'You mean Newtonian physics didn't work before Newton? Or relativity before Einstein? Or real meditation before Buddha?'
Something like that... "
|Buddhism||USA||1996||Dreyfuss. Richard & Harry Turtledove. The Two Georges. New York: Tor (1996); pg. 254.||"Samuel Stanley could have given the Buddha lessons in inscrutability. "|
|Buddhism||USA||2000||Leong, Russell. "Virgins and Buddhas " in Circa 2000: Gay Fiction at the Millennium (Robert Drake & Terry Wolverton, eds). Los Angeles, CA: Alyson Pub. (2000); pg. 220.||[Dedication] "for Ronald Lewis, a virgin in spirit and a Buddha in action " [The title itself refers to Buddhism.]; [Story also refers to Buddha. Example:] "No one can understand her except, perhaps, the wooden statue of the Virgin Mary next to the Buddha altar in the hallway. "|
|Buddhism||USA||2004||Hand, Elizabeth. Catwoman. New York: Ballantine (2004). Based on screenplay by John Rogers, Mike Ferris, and John Brancato; pg. 105.||There were certanly many books here, but there were even more artifacts, plunder from a lifetime of travel and collecting and research. Painted leather shadow puppets, carven Garudas, bronze Buddhas and silver Hindu deities...|
|Buddhism||USA||2010||Stephenson, Neal. The Big U. New York: Random House (1984); pg. 67.||"...the B-men were fearsomely diligent, seeming to pass through walls and locked doors like Shaolin priests... "|
|Buddhism||USA||2010||Stephenson, Neal. The Big U. New York: Random House (1984); pg. 118.||"'Who is the brainwasher, our church, which teaches that we may all be Messiah/Buddhas together, or today's media society with its constant emphasis on materialism?' "|
|Buddhism||USA||2010||Stephenson, Neal. The Big U. New York: Random House (1984); pg. 273.||"After establishing that the shot in his legs was steel, not lead, we sent him to Nirvana on laughing gas and generic beer... "|
|Buddhism||USA||2015||Leiber, Fritz. The Wanderer. New York: Walker & Co. (1964); pg. 10.||"So we might begin this story anywhere--with... Rama Joan Huntington interpreting Buddhism... "|
|Buddhism||USA||2030||Bradbury, Ray. Fahrenheit 451. New York: Simon and Schuster (1967); pg. 138-139.||"'... and Mahatma Gandhi and Gautama Buddha and Confucius and Thomas Love Peacock...' " [Ballantine edition (1991): pg. 151.]|
|Buddhism||USA||2032||Butler, Octavia. Parable of the Talents. New York: Seven Stories Press (1998); pg. 23.||"Jarret supporters... A witch, in their view, tends to be a Moslem, a Jew, a Hindu, a Buddhist... "|
|Buddhism||USA||2032||Butler, Octavia. Parable of the Talents. New York: Seven Stories Press (1998); pg. 84.||"'...Can our country be just a little bit Christain and a little bit Buddhist, maybe?...' "|
|Buddhism||USA||2075||Morehouse, Lyda. Archangel Protocol. New York: Penguin Putnam (2001); pg. 55.|| "Excerpted from the LINK-angel site, 2075
LINK-ANGELS, A BUDDHIST'S VIEW:
Buddhism demands that we have no blind faith.
Therefore, I think it unwise to dismiss the LINK-angels completely without first applying the tenets of wisdom and compassion. The term 'angel' and their traditionally Christian appearance are somewhat disconcerting to many Buddhists. Yet their message, the idea of a Second Coming, is not unknown to our philosophy.
In the history of the Mahayana Buddhists there exists the idea of the maitreya, or 'Future Buddha'--a second Buddha that would come and purify the world. It was also believed that the first Buddha prophesied the coming of the second.
Letourneau could be a bodhisattva, or even, one supposes, this Second Buddha. In some ways it is even easier for a Buddhist to accept the possibility of divine enlightenment to be bestowed upon a mindful individual. "
|Buddhism||USA||2075||Morehouse, Lyda. Archangel Protocol. New York: Penguin Putnam (2001); pg. 55.|| Pg. 55-56: [More about the Buddhist position on the LINK-angels.] "We do not have to believe that the man himself is a god, only that his ideas are enlightened. I am not suggesting that Letourneau is that man, however, only that is possible and certainly could fall within the realm of our belief system.
As to what the LINK-angels are, on the other hand, it is much more difficult to ascertain. Turning again to the Mahayana Buddhists, we find the idea of the Buddha as the manifestation of a universal, spiritual being with three bodies: the Body of Magical Transformation, nirmanakaya, the Body of Bliss, sambhogakaya, and the Body of Essence, dharmakaya. The angels could be a representation of the Body that exists in the heavens, the Body of Bliss.
'Bodhi' or 'budi' means 'to wake up.' Perhaps the LINK-angels are a wake-up call to all of us to return to our more religious roots. "
|Buddhism||USA - Southwest||2043||Morse, David. The Iron Bridge. New York: Harcourt Brace & Co. (1998); pg. 50.||"He looked up from the bronze valve he was polishing with little swirling motions of his fingers, sitting cross-legged and barefoot on his workbench like a Buddha... "|
|Buddhism||Utah||1982||Johnston, Sibyl. "Iris Holmes " in Bright Angels & Familiars. (Eugene England, ed.) Salt Lake City, UT: Signature Books (1992; story c. 1988); pg. 312.||"Robert jiggled Iris some more, looking out over the river, his face expressionless. Iris sat like a thin Buddha cradled on her father's lap, blond brows gleaming in the sunlight. "|
|Buddhism||Utah: Beaver County||2010||Hickman, Tracy. The Immortals. New York: ROC/Penguin Books (1997; c. 1996); pg. 329.||"'...Confucius, Buddha, Mohammad--all dead and gone from us, yet their words influence our thoughts and our actions...' "|
|Buddhism||Utah: Kanab||2000||Gates, John. Brigham's Day. New York: Walter & Co. (2000); pg. 143.||"Bybee sat stock-still and looked at the man. To most of the locals, he guessed, Lamar Little was simply a small-town sheriff, a shuffling fat cop who handed out parking tickets. But to others, he realized, he was a uniformed Buddha, a slob savant, a big, brooding man whose mysterious silence seemed to envelope Kanab, to protect it, even to symbolize it. He was like their demi-prohpet, their sub-seer, a man who communicated with the higher powers and demanded answers in return. "|
|Buddhism||Vatican City||2199||Clarke, Arthur C. & Gentry Lee. Rama II. New York: Bantam (1989); pg. 62.||"He knelt and said a prayer in the chapel of St. Peter, and looked briefly at the famous wood sculpture of Buddha in the nook beside the entrance... "|
|Buddhism||Vietnam||1963||Grimwood, Ken. Replay. New York: Arbor House (1986); pg. 47.||"Kennedy had delivered his 'Ich bin ein Berliner' speech in the divided city east of here, and in Vietnam, Buddhist monks had begun immolating themselves on street corners to protest the Diem regime. "|
|Buddhism||Vietnam||1965||Scarborough, Elizabeth Ann. The Healer's War. New York: Doubleday (1988); pg. 84.||"The old man lay like a poor man's skinny Buddha, hands crossed on the concave spot where his belly should have been, eyes closed. "|
|Buddhism||Vietnam||1965||Scarborough, Elizabeth Ann. The Healer's War. New York: Doubleday (1988); pg. 255.||"He had wanted to be a Buddhist monk and them for a while ye yearned to be admitted to the Party. "|
|Buddhism||Vietnam||1965||Scarborough, Elizabeth Ann. The Healer's War. New York: Doubleday (1988); pg. 124-125.|| "'...Do Saints have halos, or is it just angels? I mean, could there be maybe Buddhist or Hindu saints that God knows about but hasn't let the Church in on yet?...'
...'...The Holy Father holds the patent on halos and on saints and angels, since you ask. Auras, now. Anyone can have an aura. Buddhists and Hindus and the lot are lousy with them. They have quite a few over to Duke University back in the States as well... Buddhists and them other Easterners are only authorized auras, martrys or no...' "
|Buddhism||Vietnam||1982||Straub, Peter. Koko. New York: E. P. Dutton (1988); pg. 336.||"The crops were poisoned and the people, Buddhists, taken from their family burial plots. "|
|Buddhism||Vietnam||2020||Simmons, Dan. "E-ticket to 'Namland " in Prayers to Broken Stones. New York: Bantam (1992; c. 1987); pg. 228.||"'...we will tour an eight-hundred-year-old Buddhist temple. Lunch will be served after the temple tour.' "|
|Buddhism||Vietnam: Saigon||1994||Milan, Victor. "My Sweet Lord " in Wild Cards: Book II of a New Cycle: Marked Cards (George R. R. Martin, ed.) New York: Baen (1994); pg. 71-72.|| "The morning sun that leaned upon Saigon... A man burning himself to death live and in color was what TV news was all about.
The BMP's commander watched the Buddhist monk and his assistant warily from his seat, half out of the turret, in case they got frisky with the red plastic jerricans of gasoline the assistant carried. he monk ignored him as serenely as he did the mob and the ungainly, pale-faced newsfolk. Turning his back to the armored vehicle he assumed full lotus on the griddle-hot pavement.
Visibly torn between self-importance and dismay, the assistant took the cans of gas one at a time and doused the monk with them, being careful not to get any of the fluid on himself. Then he stood to the side and drew himself to his full height, which wasn't conspicuous.
'The holy monk Thich will not immolate himself,' he announced in a reedy voice... 'to protest the invasion of our country by the foreign monsters.' "
|Buddhism||Vietnam: Saigon||1994||Milan, Victor. "My Sweet Lord " in Wild Cards: Book II of a New Cycle: Marked Cards (George R. R. Martin, ed.) New York: Baen (1994); pg. 72.|| "The Saigon mob was fairly well educated, as mobs go, many of its components understood English, and the rest caught the drift. The crowd roared anger, or approval, or whatever it is that communal entities bent on mayhem feel. For the slow in the street and among the viewers at home, the assistant propped placards against the empty jerricans, left and right of the [Buddhist] monk and well clear. One read NO MORE JOKERS in English. The other repeated the message in Vietnamese.
The assistant took out a book of matches and began to fumble at it. On his third attempt he got one to light... and flipped the match away.
Crowd and journalists caught their breath. The burning match happened to land in the clear puddle surrounding the monk. The gasoline went up in a whoosh.
For a moment the monk was obscured by the orange wash of fire. Then the flame shot upward away from him in a mushroom cloud... "
|Buddhism||Vietnam: Saigon||1994||Milan, Victor. "My Sweet Lord " in Wild Cards: Book II of a New Cycle: Marked Cards (George R. R. Martin, ed.) New York: Baen (1994); pg. 77.|| "More of the protestors had broken away to join them. The rest were beginning to drift away, with hanging heads and slack arms. Their intention to harm had evaporated, like the Buddhist monk's resolve to burn.
Mark Meadows knelt, picked up a flower that had avoided being trampled by bare pious feet. It was a lotus blossom, red, heavy, and fragrant. He raised it, sniffed it.
The flower faded. It did not create a puff of breeze the way the BMP had. It simply melted back into the air. "
|Buddhism||Vietnam: Saigon||1994||Milan, Victor. "My Sweet Lord " in Wild Cards: Book II of a New Cycle: Marked Cards (George R. R. Martin, ed.) New York: Baen (1994); pg. 99.||"'There are, my daughter, many varieties of maya,' the guru was explaining. 'In the latter days, after wise Shankara sought to reconcile Hinduism with Buddhism, maya came to be understood by many as meaning illusion, pure and simple...' "|
|Buddhism||Virginia||1995||Hand, Elizabeth. Waking the Moon. New York: HarperPrism (1995); pg. 62.||"Cooper played piano in Newport jazz clubs; Waldo had become a Buddhist monk. "|
|Buddhism||Washington, D.C.||1998||Modesitt, Jr., L.E. The Ghost of the Revelator (alternate history novel). New York: Tor (1998); pg. 71.||"...Federal District... We passed up Embassy Row, beginning with the huge structures belonging to Japan and Chung Kuo... and I pointed out each, including the still cordoned-off section of sidewalk where the ghosts of ten Vietnamese monks still wailed--fifteen years after they had immolated themselves there in protest. The Chinese could see the ghosts, especially at twilight... "|
|Buddhism||West, The||2002||Le Guin, Ursula K. The Lathe of Heaven. New York: Charles Scribner's Sons (1971); pg. 81.||"'You're of a peculiarly passive outlook for a man brought up in the Judaeo-Christian-Rationalist West. A sort of natural Buddhist. Have you ever studied the Eastern mysticisms, George?' The last question, with its obvious answer, was an open sneer. "|
|Buddhism||world||-1249 B.C.E.||Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 412.||"She looked at her colleagues. 'There's a certain balance of denominational forces here that's pretty well unique. And we're in a world where, say, Islam or Buddhism is completely absent, even Zoroastrianism. No other what you might call competing higher religions.' "|
|Buddhism||world||-445 B.C.E.||Vidal, Gore. Creation. New York: Random House (1981); pg. 22.||"Democritus wants to know why the Wise Lord has gone to so much trouble. Why did he consent to the creation of evil? Because, Democritus, he had no choice. Whose choice was it? you ask. I have devoted my life to trying to answer that question, a question which I have put to Gosala, the Buddha, Confucius, and many other wise men to the east and to the east and to the east. " [Many other refs., not in DB.]|
|Buddhism||world||-445 B.C.E.||Vidal, Gore. Creation. New York: Random House (1981); pg. 319.||"With the current and universal penchant for writing everything down--when, where, why did it begin? The actual words of Zoroaster, the Buddha, Mahavira, Gosala, Master K'ung will be preserved for future generations even though, paradoxically, a written text is far easier to corrupt than the memory of a priest who has learned a million words by rote and dares not change one of those words for fear he will lose all the rest. "|
|Buddhism||world||-445 B.C.E.||Vidal, Gore. Creation. New York: Random House (1981); pg. 360.||"I did describe for him Gosala, Mahavira, the Buddha, Pythagoras. He found only the Buddha interesting. He admired the four noble truths, and thought the Buddha's triumph over the sense consistent with wu-wei. "|
|Buddhism||world||500 C.E.||Garfinkle, Richard. Celestial Matters. New York: Tor (1996); pg. 211.|| "'What do you mean?' I asked...
'I cannot seem to cultivate the proper Buddhist detachment.'
'Explain,' I said...
'If I cannot resist the desire for fruit,' he said, sighing, 'how can I possibly overcome the greater desires?'
I handed him a bag of water and he drank a little. Then, unprompted, he began to talk about Buddhism; how it had begun in India three centuries before Alexander conquered that country; how it took hold in many parts of India, Tibet, and the Middle Kingdom as well as the various smaller islands around that region; and how it was mostly ignored by both empires until a popular form of the religion began to preach pacifism throughout the eastern part of the Delian League and the western lands of the Middle Kingdom. "
|Buddhism||world||500 C.E.||Garfinkle, Richard. Celestial Matters. New York: Tor (1996); pg. 212.|| "'What does the Tao have to do with this?' I asked. 'The Middler science texts all talk about it as some sort of progression of natural actions. How can a natural course relate to the success or failure of a rebellion?'
'The scientific definition is too narrow,' he said. 'Tao means 'the Way,' the natural process of all things. My sect joined the philosophy of the Tao to that of the Buddha.'
...'Taoist philosophy did not vanish the way Platonism did. When the first 'An emperor drafted the practical Taoists to make weapons, the real Taoists fled into the mountains of Tibet to hide. After the 'rebellion' they encountered some Buddhists who were also hiding, and Xan was born.' "
|Buddhism||world||500 C.E.||Garfinkle, Richard. Celestial Matters. New York: Tor (1996); pg. 330.||"'Ramonojon's idea is the best,' I said. 'The Buddhists are the only other people on Earth being hunted by both empires. They may be able to give us the aid we need... We will go to Tibet. " [Also pg. 342.]|
|Buddhism||world||500 C.E.||Garfinkle, Richard. Celestial Matters. New York: Tor (1996); pg. 211-212.|| "'This part I know,' I said. 'Both the League and the Kingdom outlawed the practice of Buddhism and executed everybody found practicing it.'
'But Buddhism didn't die,' Ramonojon said. 'Its monasteries were burned, many of its teachers and adherents killed, and the wearing of a saffron robe was proscribed in both empires. But Buddhism does not need all that ritual. It became a secret religion, still attracting new disciples who felt the futility of the war.'
'Are you saying the Buddhist Rebellion is still going on covertly?'
'There never was a Buddhist Rebellion,' he said. 'There was only a purely passive attempt to try to stop the war by making the people lay down their arms and refuse to fight.'
'Most people would regard that as rebellion,' I said, keeping a stern neutrality in my voice.
'Whatever you choose to call it,' he said, 'preaching or rebellion, it failed. My teachers in Xan say that was because the other Buddhist sects do not follow the Tao.' "
|Buddhism||world||998 C.E.||Anderson, Poul. The Boat of a Million Years. New York: Tor (1989); pg. 91.||"'...Abroad they call on Christ, but if you fare southward long enough it is Muhammad; and eastward it is Gautama Buddha, save where they say the world is a dream of Brahm, or offer to a host of gods and ghosts and elves like ours in these Northlands...' " [There are other references to Buddhism in book, not all in DB.]|
|Buddhism||world||1550 C.E.||Zelazny, Roger. This Immortal. New York: Ace Books (1966); pg. 50.||"I even put in the bit about the accidental canonization of Buddha as St. Josaphat in the sixteenth century. "|
|Buddhism||world||1570 C.E.||Anderson, Poul. The Boat of a Million Years. New York: Tor (1989); pg. 166.||"...rite of a heathendom that the Tao and the Buddha had barely touched. "|
|Buddhism||world||1943||Rand, Ayn. Fountainhead. New York: Penguin (1993; c. 1943); pg. 636.||"Use big vague words. 'Universal Harmony'--'Eternal Spirit'--'Divine Purpose'--'Nirvana'--'Paradise'... "|
|Buddhism||world||1945||Wilson, Robert Charles. Darwinia. New York: Tor (1998); pg. 256.||"The Hindus spoke of detachment, or was it the Buddhists? To abandon the world. Abandon desire. How awful, Lily thought. "|
|Buddhism||world||1964||Hoyle, Fred. The Black Cloud. New York: Harper & Row (1957); pg. 147.||"All this was swept aside on 24th October. Everyone, men and women of all creeds--Christian, Atheist, Mohammedan, Buddhist, Hindu, Jew--all became pervaded to their innermost beings with the emotional complex of the old Sun-worshippers. "|
|Buddhism||world||1964||Smith, Cordwainer. Norstrilia. Framingham, MA: NESFA Press (1994; c. 1964, 1968); pg. x.||[Introduction by Alan C. Elms.] "The Journey to the West tells the story of the real seventh-century Buddhist monk and his altogether fantastic monkey bodyguard, who travel to India to look for Buddhist scriptures. Before they attain their goal they must endure, as Anthony Wu summarizes, 'a long series of captures and releases by the pilgrims of monsters, demons, animal spirits, and gods in disguise.'... One of the underpoeple, the cat-woman C'mell, may be partly inspired by Kuan-yin, a female Buddha in The Journey to the West who organizes assistance for the traveling monk. The monk not only hopes to obtain Buddhist scriptures to take back to China, but also seeks self-enlightenment and, as Anthony Wu says, an answer to 'the question of whether all men, or only part of humanity, could attain Buddhahood.' " [More. Clearly the novel is replete with Buddhist references, but they are only in DB if mention Buddhism by name.]|