This is the first translated and edited collection of the most significant scripture from the Buddhist literature of South Asia. It was on the basis of this collection that the English speaking reader became acquainted with the 'Bible of Tibet'. This collection still represents the most complete collection of Buddhist teachings and remains indispensable today.

Since the first century, when Buddhism entered China, the foreign religion has influenced and been influenced in turn by traditional Chinese culture, and eventually became an important part of it. That is one of the great historical themes not only for China but also for East Asia. This book explores the elements of Buddhism, including its classics, doctrines, system, and rituals, to reveal the basic connotation of Buddhism as a cultural entity. Regarding the development of Buddhism in China, it traces the spread in chronological order, from the introduction in Han Dynasties (202 BC-220 AD), to the prosperity in the Sixteen Kingdoms (ca. 304-439 AD), and then to the decline since the Five Dynasties (907-ca. 960 AD). It is noteworthy that the Buddhist schools in the Southern and Northern Dynasties (420-589 AD) and the Buddhist sects in Sui and Tang Dynasties (581-907 AD) contributed to the sinicization of Buddhism. This book also deals with the interesting question of the similarities and differences between Chinese Buddhism and Indian Buddhism, to examine the specific characters of the former in terms of thought and culture. In the last chapter, the external influence of Chinese Buddhism in East Asia is studied. Scholars and students in Buddhism and Chinese culture studies, especially those in Buddhist countries, will benefit from the book. Also, it will appeal to readers interested in religion, Chinese culture, and ancient Chinese history.

This highly original work explores the concept of self-awareness or self-consciousness in Buddhist thought. Within the Buddhist doctrinal system, the Sanskrit word svasamvedana or svasamvitti (self-cognition, self-awareness or self-consciousness) signifies a form of reflexive awareness. It is one of the key concepts in the Buddhist epistemological system developed by Dignaga (ca. 480-540 CE) and his followers. The discussion on whether the mind knows itself also had a long history in the Buddhist schools of Mahasamghika, Sarvastivada, Sautrantika and early Yogacara. The same issue was debated later among followers of the Madhyamaka and Yogacara schools. This work is the first systematically to study the Buddhist theory of self-cognition with an emphasis on its pre-Dignaga development. Its central thesis is that the Buddhist theory of self-cognition originated in a soteriological discussion of omniscience among the Mahasamghikas, and then evolved into a topic of epistemological inquiry among the Yogacarins. Toillustrate this central theme, this book explores a large body of primary sources in Chinese, Pali, Sanskrit and Tibetan, most of which are being presented to an English readership for the first time. This work makes available important resources for the study of the Buddhist philosophy of mind.

For over twenty years Douglas Berger has advanced research and reflection on Indian philosophical traditions from both classical and cross-cultural perspectives. This volume reveals the extent of his contribution by bringing together his perspectives on these classical Indian philosophies and placing them in conversation with Confucian, Chinese Buddhist and medieval Indian Sufi traditions. Delving into debates between Nyaya and Buddhist philosophers on consciousness and identity, the nature of Sankara's theory of the self, the precise character of Nagarjuna's idea of emptiness, and the relationship between awareness and embodiment in the broad spectrum of Indian thought, chapters exhibit Berger's unusually broad range of expertise. They connect Chinese Confucian and Buddhist texts with classical Indian theories of ethics and consciousness, contrast the ideas of seminal European thinkers like Nietzsche and Derrida from prevailing themes in Buddhism, and shed light on the spiritual and political dimensions of the Mughal prince Dara Shukoh's immersion into Vedantic thought. Always approaching the arguments from an intercultural perspective, Berger shows how much relevance and resonance classical Indian thought has with ancient Confucian views of ethics, Chinese Buddhist depictions of consciousness and medieval Mughal conceptions of divinity. The result is a volume celebrating the rigor, vitality and intercultural resonance of India's rich philosophical heritage.

This thesis examines the doctrinal grounds and different approaches to working out this "new Buddhist tradition," a startling contrast to the teachings of non-violence and compassion which have made Buddhism known as a religion of peace. In scores of articles as war approached in 1936-37, new monks searched and reinterpreted scripture, making controversial arguments for ideas like "compassionate killing" which would justify participating in war.

Based on ethnographic fieldwork and archival research, it is one of the first studies to give readers a sense of what is happening on the front lines as a growing number of Buddhist priests try to reboot their roles and traditions to gain greater significance in Japanese society. The book profiles innovative as well as controversial responses to the challenges facing Buddhist priests. From traditional activities (conducting memorial rituals; supporting residences for the elderly and infirm; providing relief for victims of natural disasters) to more creative ones (collaborating in suicide prevention efforts; holding symposia and concerts on temple precincts; speaking out against nuclear power following Japan's 2011 earthquake; opening cafes, storefront temples, and pubs; even staging fashion shows with priests on the runway), more progressive members of Japan's Buddhist clergy are trying to navigate a path leading towards renewed relevance in society. An additional challenge is to avoid alienating older patrons while trying to attract younger ones vital to the future of their temples. The work's central theme of "experimental Buddhism"provides a fresh perspective to understand how priests and other individuals employ Buddhist traditions in selective and pragmatic ways. Using these inventive approaches during a time of crisis and transition for Japanese temple Buddhism, priests and practitioners from all denominations seek solutions that not only can revitalize their religious traditions but also influence society and their fellow citizens in positive ways.

This book explores a number of themes in connection with the concept of Emptiness, a highly technical but very central notion in Indo-Tibetan Buddhism. It examines the critique by the leading Nyingma school philosopher Mipham (1846-1912), one of Tibet's brightest and most versatile minds, formulated in his diverse writings. The book focuses on related issues such as what is negated by the doctrine of emptiness, the nature of ultimate reality, and the difference between 'extrinsic' and 'intrinsic' emptiness. These issues continue to be the subject of lively debate among contemporary exponents of Tibetan Buddhist thought. Karma Phuntsho's book aptly undertakes a thematic and selective discussion of these debates and Mipham's qualms about the Gelukpa understanding of Emptiness in a mixture of narrative and analytic style. For the first time, a major variant understanding of Emptiness to the Gelukpa interpretation that has become dominant in both Tibet and the West is revealed.

This exceptional work of scholarship is the work of the scholar who brought the world "The Tibetan Book of the Dead" and an equally important work entitled "Tibet's Great Yogi Milarepa," This book, perhaps the most valuable in the trilogy, exposes the deeds of some of the principal yogas and meditations which many of the most illustrious Tibetan and Indian philosophers, including Tulopa, Naropa, Marpa, and Milerepa, employed in attaining Right Knowledge.

This work shows how the Mahayanistic views of life and the world differs markedly from that of the Theravada, which is generally taken as Buddhism by occidentals, to explain how the religion of Buddha has adapted itself to its environment in the Far East. For this purpose, out of thirteen Japanese sects, the Zen sect has been singled out, not only because of the great influence it has exercised on the nation, but also because of the unique position it holds among the established religious systems of the world.

As regards Japan, it was first introduced into the island as the faith for the Samurai or the military class, and molded the characters of many distinguished soldiers and statesmen.

For many of us, the return of Zen conjures up images of rock gardens and gently flowing waterfalls. We think of mindfulness and meditation, immersion in a state of being where meaning is found through simplicity. Zen lore has been absorbed by Western practitioners and pop culture alike, yet there is a specific area of this ancient tradition that hasn't been fully explored in the West. Now, in "The" "Zen of Creativity, " American Zen master John Daido Loori presents a book that taps the principles of the Zen arts and aesthetic as a means to unlock creativity and find freedom in the various dimensions of our existence. Loori dissolves the barriers between art and spirituality, opening up the possibility of meeting life with spontaneity, grace, and peace.
Zen Buddhism is steeped in the arts. In spiritual ways, calligraphy, poetry, painting, the tea ceremony, and flower arranging can point us toward our essential, boundless nature. Brilliantly interpreting the teachings of the artless arts, Loori illuminates various elements that awaken our creativity, among them "still point," the center of each moment that focuses on the tranquility within; "simplicity," in which the creative process is uncluttered and unlimited, like a cloudless sky; "spontaneity," a way to navigate through life without preconceptions, with a freshness in which everything becomes new;" mystery, "a sense of trust in the unknown;" creative feedback, " the systematic use of an audience to receive noncritical input about our art;" art koans, " exercises based on paradoxical questions that can be resolved only through artistic expression. Loori shows how these elements interpenetrate and function not only in art, but in all our endeavors.
Beautifully illustrated and punctuated with poems and reflections from Loori's own spiritual journey, "The" "Zen of Creativity" presents a multilayered, bottomless source of insight into our creativity. Appealing equally to spiritual seekers, artists, and veteran Buddhist practitioners, this book is perfect for those wishing to discover new means of self-awareness and expression--and to restore equanimity and freedom amid the vicissitudes of our lives.

"From the Hardcover edition."

David Webster explores the notion of desire as found in the Buddhist Pali Canon. Beginning by addressing the idea of a 'paradox of desire', whereby we must desire to end desire, the varieties of desire that are articulated in the Pali texts are examined. A range of views of desire, as found in Western thought, are presented as well as Hindu and Jain approaches. An exploration of the concept of ditthi(view or opinion) is also provided, exploring the way in which 'holding views' can be seen as analogous to the process of desiring. Other subjects investigated include the mind-body relationship, the range of Pali terms for desire, and desire's positive spiritual value. A comparative exploration of the various approaches completes the work.

Temples are everywhere in Chiang Mai, filled with tourists as well as saffron-robed monks of all ages. The monks participate in daily urban life here as elsewhere in Thailand, where Buddhism is promoted, protected, and valued as a tourist attraction. Yet this mountain city offers more than a fleeting, commodified tourist experience, as the encounters between foreign visitors and Buddhist monks can have long-lasting effects on both parties. These religious contacts take place where economic motives, missionary zeal, and opportunities for cultural exchange coincide. Brooke Schedneck incorporates fieldwork and interviews with student monks and tourists to examine the innovative ways that Thai Buddhist temples offer foreign visitors spaces for religious instruction and popular in-person Monk Chat sessions in which tourists ask questions about Buddhism. Religious Tourism in Northern Thailand also considers how Thai monks perceive other religions and cultures and how they represent their own religion when interacting with tourists, resulting in a revealing study of how religious traditions adapt to an era of globalization.

This book provides a philosophical account of the major doctrinal shift in the history of early Theravada tradition in India: the transition from the earliest stratum of Buddhist thought to the systematic and allegedly scholastic philosophy of the Pali Abhidhamma movement. Conceptual investigation into the development of Buddhist ideas is pursued, thus rendering the Buddha's philosophical position more explicit and showing how and why his successors changed it. Entwining comparative philosophy and Buddhology, the author probes the Abhidhamma's metaphysical transition in terms of the Aristotelian tradition and vis-a-vis modern philosophy, exploiting Western philosophical literature from Plato to contemporary texts in the fields of philosophy of mind and cultural criticism. This book demonstrates that not only does a philosophically oriented inquiry into the conceptual foundations of early Buddhism give rise to a better understanding of what philosophy and religion are qua thought and religion, but that it also helps introduce innovative ideas and fresh perspectives into the traditional Buddhological arena.
"Early Buddhist Metaphysics" fills a significant gap in Buddhist scholarship and does so in an innovative way by equally combining philosophically rigorous investigation and Buddhological research criteria.

The notion of "view" or "opinion" ("ditthi") as an obstacle to "seeing things as they are" is a central concept in Buddhist thought. This book considers the two ways in which the notion of views are usually understood. Are we to understand right-view as a correction of wrong-views (the opposition understanding) or is the aim of the Buddhist path the overcoming of all views, even right-view (the no-views understanding)? The author argues that neither approach is correct. Instead, he suggests that the early texts do not understand right-view as a correction of wrong-view, but as a detached order of seeing, completely different from the attitude of holding to any view, wrong or right.
Arguing that by the term "right-view" we should understand an order of seeing which transcends all views, this book makes a valuable addition to the study of Buddhist philosophy.

Hagiographies or idealized biographies which recount the lives of saints, bodhisattvas and other charismatic figures have been the meeting place for myth and experience. In medieval Europe, the "lives of saints" were read during liturgical celebrations and the texts themselves were treated as sacred objects. In Japan, it was believed that those who read the biographies of lofty monks would acquire merit. Since hagiographies were written or compiled by "believers," the line between fantasy and reality was often obscured. This study of the bodhisattva Gyoki - regarded as the monk who started the largest social welfare movement in Japan - illustrates how Japanese Buddhist hagiographers chose to regard a single monk's charitable activities as a miraculous achievement that shaped the course of Japanese history.

"The Politics of Buddhist Organizations in Taiwan" looks at a relatively unexplored aspect of modern Taiwan: the influence of religion on politics. Although much has been written on the contribution of Christian churches to the debates on self-determination and democratic tradition on the island, we know less about the political influence on Buddhist organizations, which claim together to attract over four million adherents. These organizations exercise considerable influence in Taiwanese society and yet their stand on relations across the Taiwan Strait, communal harmony, economic and political liberalization, as well as the creation of a welfare State, remains largely unexplored.
Laliberte demonstrates that Taiwanese Buddhists are not a monolithic bloc, and that the organizations that represent them reflect in their diversity the complexity and pluralism of the society in which they have evolved. This book offers a detailed survey of three of the most important Buddhist organizations in Taiwan: the Buddhist Association of the Republic of China (BAROC), the Buddha Light Mountain (or Foguanshan) monastic order, and the Buddhist Compassion Relief Tzu Chi Association (or Ciji). It examines their contrasting approaches to three issues: state supervision of religion, the first presidential election of 1996, and the establishment of the National Health Insurance.
This study analyses the factors that explain the diverse paths the three organizations have taken in the politics of Taiwan. It reveals that despite a shared theological background, individual religious leaders interpret their tradition very differently when they believe it constrains the development of their organizationsand the fulfilling of its goals. Based on an in-depth examination of Buddhist leaders' behavior, "The Politics of Buddhist Organizations in Taiwan" compels us to question conventional views about the allegedly passive aspect of religious tradition, deference to authority in societies influencedby Confucian culture and the adverse legacy of authoritarian regimes.

Traditionally, Buddhist philosophy has seemingly rejected the autonomous self. In Western philosophy, free will and the philosophy of action are established areas of research. This book presents a comprehensive analytical review of extant scholarship on perspectives on free will. It studies and refutes the most powerful Western and Buddhist philosophical objections to free will and explores the possibility that a form of agency may in fact exist within Buddhism. Providing a detailed explanation of how Buddhist meditation increases self-regulative mind-control abilities, the author argues that the Buddhist path is designed to produce meditation virtuosos exhibiting mind-control abilities far exceeding the free-will advocate's ability to 'do otherwise' or have their choices be 'up to' them. Based on the empirically-supported mind-control cultivated by these meditation virtuosos, the book proposes the principle of, 'Buddhist Soft Compatibilism', a theory of 'freedom of the mind' that entails freedoms of the will, attention, emotion and action, compatible with both determinism and indeterminism. Buddhism, Meditation and Free Will will be of interest to Buddhist and Western philosophers and academics interested in comparative philosophy, free will, philosophy of action, metaphysics, ethics and Religious Studies.

A growing number of people describe themselves as both Buddhist and Christian; but does such a self-description really make sense? Many people involved in inter-faith dialogue argue that this dialogue leads to a mutually transformative process, but what if the transformation reaches the point where the Buddhist or Christian becomes a Buddhist Christian? Does this represent a fulfilment of or the undermining of dialogue? Exploring the growing phenomenon of Buddhist-Christian dual belonging, a wide variety of authors including advocates, sympathisers and opponents from both faiths, focus on three key questions: Can Christian and Buddhist accounts and practices of salvation or liberation be reconciled? Are Christian theism and Buddhist non-theism compatible? And does dual belonging inevitably distort the essence of these faiths, or merely change its cultural expression? Clarifying different ways of justifying dual belonging, contributors offer criticisms of dual belonging from different religious perspectives (Theravada Buddhist, Evangelical Reformed and Roman Catholic) and from different methodological approaches. Four chapters then carry the discussion forward suggesting ways in which dual belonging might make sense from Catholic, Theravada Buddhist, Pure-land Buddhist and Anglican perspectives. The conclusion clarifies the main challenges emerging for dual belongers, and the implications for interreligious dialogue.

The first-ever comprehensive analysis of its kind in any western language, this unique volume provides a social art history of Yungang: a 5th-century rock-cut court cave complex, UNESCO World Heritage site, and one of the greatest Buddhist monuments of all time. Yungang asks why, when, and under what circumstances this impressive cave sanctuary was made, and who played significant roles at various stages. Recent economic changes in China including the expansion of roads have led to unprecedented numbers of objects being unearthed on site and near the cave-chapels. Archaeological discoveries in 2010 have shed significant new light on the architectural configuration of monasteries in the capital and the functions of different sections of the cave complex, as well as monastic life within it. For the first time, it is possible to reconstruct where the monks lived and translated sacred literary texts, and to fully understand that freestanding monasteries are an important component of the rock-cut cave complex. Illustrated throughout with remarkable full-colour photographs, this re-examination of the cave-chapels, which brings together previous scholarship, primary documentation, and more than a decade of first-hand field research, will not only fill in the gaps in our knowledge about Yungang, but also raise, and perhaps answer, new questions in art history.

Zen Buddhism and Environmental Ethics explores the implications of Zen Buddhist teachings and practices for our moral relations with the natural world. At once an accessible introduction to Zen and an important contribution to the debate concerning the environmental implications of the tradition, this book will appeal both to readers unfamiliar with East Asian thought and to those well versed in the field. In elucidating the philosophical implications of Zen, the author draws upon both Eastern and Western philosophy, situating the Zen understanding of nature within the Buddhist tradition, as well as relating it to the ideas of key Western philosophers such as Aristotle, Kant and Heidegger. These philosophical reflections on Zen are used to shed light on some prominent debates in contemporary environmental ethics concerning such issues as the intrinsic value of nature.

While process philosophers and theologians have written numerous essays on Buddhist-Christian dialogue, few have sought to expand the current Buddhist-Christian dialogue into a trilogue by bringing the natural sciences into the discussion as a third partner. This was the topic of Paul O. Ingram's previous book, Buddhist-Christian Dialogue in an Age of Science. The thesis of the present work is that Buddhist-Christian dialogue in all three of its forms-conceptual, social engagement, and interior-are interdependent processes of creative transformation. Ingram appropriates the categories of Whitehead's process metaphysics as a means of clarifying how dialogue is now mutually and creatively transforming both Buddhism and Christianity. (James Clarke & Co 2011)

Guru yoga is the force that gives vitality to a serious practitioner's meditation. Combining the essential aspects of the sutra path with the profound tantric techniques that activate the latent spiritual forces within us, it lays the framework of the entire Buddhist path and sets down the guidelines for undertaking a complete form of practice on a daily basis. Tantric meditation depends largely upon inspiration, and this practice taps the inspiration of unbroken lineage.

A revolutionary reexamination of trauma's role in the life journey, opening the door to growth and healing Trauma does not just happen to a few unlucky people; it is the bedrock of our psychology. Death and illness touch us all, but even the everyday sufferings of loneliness and fear are traumatic. In The Trauma of Everyday Life renowned psychiatrist and author of Thoughts Without a Thinker Mark Epstein uncovers the transformational potential of trauma, revealing how it can be used for the mind's own development. Western psychology teaches that if we understand the cause of trauma, we might move past it while many drawn to Eastern practices see meditation as a means of rising above, or distancing themselves from, their most difficult emotions. Both, Epstein argues, fail to recognize that trauma is an indivisible part of life and can be used as a lever for growth and an ever deeper understanding of change. When we regard trauma with this perspective, understanding that suffering is universal and without logic, our pain connects us to the world on a more fundamental level. The way out of pain is through it. Epstein's discovery begins in his analysis of the life of Buddha, looking to how the death of his mother informed his path and teachings. The Buddha's spiritual journey can be read as an expression of primitive agony grounded in childhood trauma. Yet the Buddha's story is only one of many in The Trauma of Everyday Life. Here, Epstein looks to his own experience, that of his patients, and of the many fellow sojourners and teachers he encounters as a psychiatrist and Buddhist. They are alike only in that they share in trauma, large and small, as all of us do. Epstein finds throughout that trauma, if it doesn't destroy us, wakes us up to both our minds' own capacity and to the suffering of others. It makes us more human, caring, and wise. It can be our greatest teacher, our freedom itself, and it is available to all of us. Check out Epstein's latest book, Advice Not Given: A Guide to Getting Over Yourself.

This book explores the ideals of liberation theology from the perspectives of major religious traditions, including Islam, Christianity, Judaism, Buddhism, and the neo-Vedanta and Advaita Hindu traditions. The goal of this volume is not to explain the Christian liberation theology tradition and then assess whether the non-Christian liberation theologies meet the Christian standards. Rather, authors use comparative/interreligious methodologies to offer new insights on liberation theology and begin a dialogue on how to build interreligious liberation theologies. The goal is to make liberation theology more inclusive of religious diversity beyond traditional Christian categories.

Contents:
Illustrations Acknowledgements Abbreviations Introduction Part I: Life of the Buddha 1. Rejection and reconciliation Part II: Parents and procreation 2. Mothers and sons 3. Medical excursus 4. Fathers and heirs Part III: Sexualities 5. Wives and husbands 6. South Asian Courtesans 7. Courtesans in Buddhist literature 8. Tantric consorts: Tibet 10. The traffic in women 11. Women, men, and impurity 12. Sex changes 13. Other lands/other realities Conclusion Bibliography Index