This book examines the concepts of power, wealth and women in the important Mahayana Buddhist scripture known as the Gandavyuha-sutra, and relates these to the text 's social context in ancient Indian during the Buddhist Middle Period (0 500 CE).

Employing contemporary textual theory, worldview analysis and structural narrative theory, the author puts forward a new approach to the study of Mahayana Buddhist sources, the systems approach, by which literature is viewed as embedded in a social system. Consequently, he analyses the Gandavyuha in the contexts of reality, society and the individual, and applies these notions to the key themes of power, wealth and women. The study reveals that the spiritual hierarchy represented within the Gandavyuha replicates the political hierarchies in India during Buddhism 's Middle Period, that the role of wealth mirrors its significance as a sign of spiritual status in Indian Buddhist society, and that the substantial number of female spiritual guides in the narrative reflects the importance of royal women patrons of Indian Buddhism at the time.

This book will appeal to higher-level undergraduates, postgraduates and scholars of religious studies, Buddhist studies, Asian studies, South Asian studies and Indology.

The Chan (Zen in Japanese) school began when, in seventh-century China, a small religious community gathered around a Buddhist monk named Hongren. Over the centuries, Chan Buddhism grew from an obscure movement to an officially recognized and eventually dominant form of Buddhism in China and throughout East Asia. It has reached international popularity, its teachings disseminated across cultures far and wide.
In Monks, Rulers, and Literati, Albert Welter presents, for the first time in a comprehensive fashion in a Western work, the story of the rise of Chan, a story which has been obscured by myths about Zen. Zen apologists in the twentieth century, Welter argues, sold the world on the story of Zen as a transcendental spiritualism untainted by political and institutional involvements. In fact, Welter shows that the opposite is true: relationships between Chan monks and political rulers were crucial to Chan's success. The book concentrates on an important but neglected period of Chan history, the 10th and 11th centuries, when monks and rulers created the so-called Chan "golden age" and the classic principles of Chan identity. Placing Chan's ascendancy into historical context, Welter analyzes the social and political factors that facilitated Chan's success as a movement. He then examines how this success was represented in the Chan narrative and the aims of those who shaped it.
Monks, Rulers, and Literati recovers a critical period of Zen's past, deepening our understanding of how the movement came to flourish. Welter's groundbreaking work is not only the most comprehensive history of the dominant strand of East Asian Buddhism, but also an important corrective to many of thestereotypes about Zen.

Since the 1970s, tens of thousands of Vietnamese immigrants have settled in Louisiana, Florida, and other Gulf Coast states, rebuilding lives that were upended by the wars in Indochina. For many, their faith has been an essential source of community and hope. But how have their experiences as migrants influenced their religious practices and interpretations of Buddhist tenets? And how has organized religion shaped their understanding of what it means to be Vietnamese in the United States? This ethnographic study follows the monks and lay members of temples in the Gulf Coast region who practice Pure Land Buddhism, which is prevalent in East Asia but in the United States is less familiar than forms such as Zen. By treating the temple as a site to be made and remade, Vietnamese Americans have developed approaches that sometimes contradict fundamental Buddhist principles of nonattachment. This book considers the adaptation of Buddhist practices to fit American cultural contexts, from temple fundraising drives to the rebranding of the Vu Lan festival as Vietnamese Mother's Day. It also reveals the vital role these faith communities have played in helping Vietnamese Americans navigate challenges from racial discrimination to Hurricane Katrina.

Originally published in 1971. Long regarded as a classic, this volume is one of the most systematic treatments of Hwa Yen to have appeared in the English language. With excellently translated selections of Hwa Yen readings, factual information and discussion, it is highly recommended to readers whose interests in Buddhism incline toward the metaphysical and phenomenological.

A clear and straightforward introduction to Tibetan Buddhism, this book presents the basic teachings of Buddha in a way that people can readily comprehend and put into practice in their daily lives. Topics such as reincarnation, actions and their effects, emptiness, liberation and enlightenment are discussed. Designed primarily for those coming to the subject for the first time, the book also offers new insights for the more advanced student of Tibetan Buddhism. Originally published in 1989.

The author of this volume, an accomplished philologist, historian and philosopher, analyzes the relevant earlier and later texts and traces the epistemological foundations of Pali canonical thought from the Vedic period onwards. Originally published in 1963, it sheds new light on later developments and elucidates from the Indian point of view some of the basic problems of the conflict between metaphysics and logical and linguistic analysis.

Originally published in 1979. The Prasannapada is the explanation of the versed aphorisms of Nagarjuna which are the first and basic statement of the Buddhist philosophy of the middle way. When first published, this volume was the first attempt, in any European language, to present all the essentials of this most radical of Buddhist philosophical works. Seventeen of its twenty-seven chapters have been chosen to give an integrated statement of every aspect of its arguments and conclusions.

This study, originally published in 1959, traces the origin of Buddhism in Brahmanism, and fixes its relationship to Hinduism, describing and stressing the basic importance of Buddhist contemplation. The first half of the book introduces the very heart of Buddhism, while the second part presents the Teaching itself, as handed down in the canonical writings of the ancient East.

Originally published in 1958, this volume discusses the Buddhist monuments of Sri Lanka, which represent a distinctive and valuable portion of the art of the ancient and medieval world. It traces the development of this artistic achievement and places it in the appropriate religious, philosophical and historical context. Supporting the text are thirty-one black & white plates and a glossary of terms used helps to guide the reader throughout the book.

Originally published in 1955. The Madhyamika philosophy is, in the author's view, the philosophy which created a revolution in Buddhism and through that in the whole range of Indian philosophy. This volume is a study of the Madhyamika philosophy in all its important aspects and is divided into three parts: Historical: this traces the origin and development of the Madhyamika philosophy. The second part concentrates on a full and critical exposition of the Madhyamika philosophy, the structure of its dialectic, its conception of the Absolute and its ethics and religion. The last part of the book compares the Madhyamika with some of the well-known dialectical systems of the West (Kant, Hegel and Bradley) and undertakes a short study of the different absolutisms (Madhyamika, Vijnanavada and the Vedanta).

When first published in 1953, metaphysical idealism was still the dominant philosophy of India. This volume depicts the metaphysical strands of the life and philosophy of India in the light of those of the West and brings out the deeper implications of idealistic metaphysics.

Originally published in 1971.

The essays in this volume cover some of the most important aspects of Buddhism and include discussion of such themes as the nature of Buddhism, Buddhist ethics and philosophical concepts, Buddhism and science, the Power of Mindfulness, Anatta and Nibbana.

Originally published in 1952.

This volume, by discussing significant insights of Hinduism and Buddhism, answers the question What is the meaning of life? It illustrates the importance of Buddhist and Hindu teachings and their relevance to the West, as well as clarifying some of the religious and philosophical problems Western readers must grapple with.

Originally published in 1951. This study of Buddhism deals with the early tradition, followed by a brief consideration of its historicity and the form the religion takes in Sri Lanka, Burma and Thailand. The main line of development in India, China and Japan is then discussed. Focussing on essential Buddhism in both its chief schools, the Lesser and Greater Vehicle, the influence of philosophy on sect and of both on the practical affairs of history are examined.

Originally published in 1973. The volume is divided into four sections: The introduction places the position of the Buddhist Tantras within Mahayana Buddhism and recalls their early literary history, especially the Guhyasamahatantra; the section also covers Buddhist Genesis and the Tantric tradition. The foundations of the Buddhist Tantras are discussed and the Tantric presentation of divinity; the preparation of disciples and the meaning of initiation; symbolism of the mandala-palace Tantric ritual and the twilight language. This section explores the Tantric teachings of the inner Zodiac and the fivefold ritual symbolism of passion. The bibliographical research contains an analysis of the Tantric section of the Kanjur exegesis and a selected Western Bibliography of the Buddhist Tantras with comments.

Tsongkhapa (1357-1419) is by any measure the single most influential philosopher in Tibetan history. His articulation of Prasangika Madhyamaka, and his interpretation of the 7th Century Indian philosopher Candrakirti's interpretation of Madhyamaka is the foundation for the understanding of that philosophical system in the Geluk school in Tibet. Tsongkhapa argues that Candrakirti shows that we can integrate the Madhyamaka doctrine of the two truths, and of the ultimate emptiness of all phenomena with a robust epistemology that explains how we can know both conventional and ultimate truth and distinguish truth from falsity within the conventional world. The Sakya scholar Taktsang Lotsawa (born 1405) published the first systematic critique of Tsongkhapa's system. In the fifth chapter of his Freedom from Extremes Accomplished through Comprehensive Knowledge of Philosophy, Taktsang attacks Tsongkhapa's understanding of Candrakirti and the cogency of integrating Prasangika Madhyamaka with any epistemology. This attack launches a debate between Geluk scholars on the one hand and Sakya and Kagyu scholars on the other regarding the proper understanding of this philosophical school and the place of epistemology in the Madhyamaka program. This debate raged with great ferocity from the 15th through the 18th centuries, and continues still today. These two volumes study that debate and present translations of the most important texts produced in that context. Volume I provides historical and philosophical background for this dispute and elucidates the philosophical issues at stake in the debate, exploring the principal arguments advanced by the principals on both sides, and setting them in historical context. This volume presents English translations of each of the most important texts in this debate.

The book offers a novel introduction to the use of mindfulness skills in communication in a range of settings.

Many forms of Buddhism, divergent in philosophy and style, emerged as Buddhism filtered out of India into other parts of Asia. Nonetheless, all of them embodied an ethical core that is remarkably consistent. Articulated by the historical Buddha in his first sermon, this moral core is founded on the concept of karma-that intentions and actions have future consequences for an individual-and is summarized as Right Speech, Right Action, and Right Livelihood, three of the elements of the Eightfold Path. Although they were later elaborated and interpreted in a multitude of ways, none of these core principles were ever abandoned. The Oxford Handbook of Buddhist Ethics provides a comprehensive overview of the field of Buddhist ethics in the twenty-first century. The Handbook discusses the foundations of Buddhist ethics focusing on karma and the precepts looking at abstinence from harming others, stealing, and intoxication. It considers ethics in the different Buddhist traditions and the similarities they share, and compares Buddhist ethics to Western ethics and the psychology of moral judgments. The volume also investigates Buddhism and society analysing economics, environmental ethics, and Just War ethics. The final section focuses on contemporary issues surrounding Buddhist ethics, including gender, sexuality, animal rights, and euthanasia. This groundbreaking collection offers an indispensable reference work for students and scholars of Buddhist ethics and comparative moral philosophy.

This textbook introduces and explores the ideas, practices and philosophy of engaged Buddhism. The movement holds that suffering is not just caused by the cravings of the mind, but also by political and social factors; therefore, engaged Buddhists 'engage' with social issues to achieve liberation. Paul Fuller outlines the movement's origins and principles. He then offers a comprehensive analysis of the central themes and issues of engaged Buddhism, offering new insights into the formation of modern Buddhism. The range of issues covered includes politics, gender, environmentalism, identity, blasphemy and violence. These are illustrated by case studies and examples from a range of locations where Buddhism is practised. Discussion points and suggested further reading are provided at the end of each chapter, which will further enrich undergraduates' grasp of the topic.

In "Buddhism Without Beliefs," author Stephen Batchelor reminds us that the Buddha was not a mystic. His awakening was not a shattering insight into a transcendent truth that revealed to him the mysteries of God, and he did not claim to have had an experience that granted him privileged, esoteric knowledge of how the universe ticks. What the Buddha taught, says Batchelor, is not something to believe in but something to do. He challenged people to understand the nature of anguish, let go of its origins, realize its cessation, and bring into being a way of life. This way of life is available to all of us, and Batchelor explains clearly and compellingly how we can practice it and live it every day. Each chapter of Batchelor's book examines how to work toward awakening realistically, with the understanding that embarking on this path does not mean never deviating from it.