Ruminating on what it means to achieve Zen in a continent that has experienced fear, injustice, and inspirational political revolution, this meditation is a refreshingly enlightening account of practicing Buddhism in a volatile and ever-changing South Africa. Reminiscent of Lau Tsu combined with Oom Schalk Lourens, this luminescent and contemplative guide to inner sanctum draws on the experience and knowledge of an advocate of human rights and a former Zen monk. Lightly musing on the abstract concepts of humility, acceptance, reconciliation, and love and layered with swirling emotion and poetic insight on the nature of mankind--especially in the face of seemingly impossible adversity--this deeply spiritual and often humorous journey is as full of heart as it is of wisdom and serves as a necessary yet gentle reminder of what it is to be human.

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.

Through a detailed analysis of epistolary writing, A Late Sixteenth-Century Chinese Buddhist Fellowship: Spiritual Ambitions, Intellectual Debates, and Epistolary Connections brings to life the Buddhist discourse of a network of lay disciples who debated the value of Chan versus Pure Land, sudden versus gradual enlightenment, adherence to Buddhist precepts, and animal welfare. By highlighting the differences between their mentor, the monk Zhuhong (1535-1615), and his nemesis, the Yangming Confucian Zhou Rudeng (1547-1629), this work confronts long-held scholarly views of Confucian dominance to conclude that many classically educated, elite men found Buddhist practices a far more attractive option. Their intellectual debates, self-cultivation practices, and interpersonal relations helped shape the contours of late sixteenth-century Buddhist culture.

Thanks to the international celebrity of the present Dalai Lama, Tibetan Buddhism is attracting more attention than at any time in its history. Although there have been numerous specialist studies of individual Tibetan texts, however, no scholarly work has as yet done justice to the rich variety of types of Tibetan discourse. This book fills this lacuna, bringing to bear the best methodological insights of the contemporary human sciences, and at the same time conveying to non-specialist readers an impression of the broad domain of Tibetan religious and philosophical thought. Ranging widely over the immense corpus of Tibetan literature, Kapstein brilliantly illuminates many of the distinctive Tibetan contributions and points out some of the insights.

This book explores dilemmas that Buddhism faces in relation to the continuing ethnic conflict and violence in contemporary Sri Lanka. Using an interdisciplinary approach, prominent scholars in the fields of anthropology, history, Buddhist studies and Pali examine multiple dimensions of the problem. Buddhist responses to the crisis are discussed in detail, along with how Buddhism can help to create peace in Sri Lanka. Evaluating the role of Buddhists and their institutions in bringing about an end to war and violence as well as possibly heightening the problem, this collection puts forward a critical analysis of the religious conditions contributing to continuing hostilities.

Why does an idea that's 2,500 years old seem more relevant today than ever before? How can the Buddha's teachings help us solve many of the world's problems? Journalist Perry Garfinkel circumnavigated the globe to discover the heart of Buddhism and the reasons for its growing popularity--and ended up discovering himself in the process.
The assignment from "National Geographic" couldn't have come at a better time for Garfinkel. Burned out, laid up with back problems, disillusioned by relationships and religion itself, he was still hoping for that big journalistic break--and the answers to life's biggest riddles as well. So he set out on a geographic, historical and personal expedition that would lead him around the world in search of those answers, and then some.
First, to better understand the man who was born Prince Siddhartha Gautama, he followed the time-honored pilgrimage "in the footsteps of the Buddha" in India. From there, he tracked the historical course of Buddhism: to Sri Lanka, Thailand, China, Tibet, Japan and on to San Francisco and Europe. He found that the Buddha's teachings have spawned a worldwide movement of "engaged Buddhism," the application of Buddhist principles to resolve social, environmental, health, political and other contemporary problems. From East to West and back to the East again, this movement has caused a Buddhism Boom.
Along the way he met a diverse array of Buddhist practitioners--Thai artists, Indian nuns, Sri Lankan school children, Zen archers in Japan, kung fu monks in China and the world's first Buddhist comic (only in America). Among dozens of Buddhist scholars and leaders, Garfinkel interviewed His Holiness the Dalai Lama, an experience that left him speechless--almost. As just reward for his efforts, toward the end of his journey Garfinkel fell in love in the south of France at the retreat center of a leader of the engaged movement, the Vietnamese Buddhist monk Thich Nhat Hanh--a romance that taught him as much about Buddhism as all the masters combined.
In this original, entertaining book, Garfinkel separates Buddhist fact from fiction, sharing his humorous insights and keen perceptions about everything from spiritual tourism to Asian traffic jams to the endless road to enlightenment.

"From the Hardcover edition."

Awaken your heart and engage your mind with Buddhist Wisdom: Daily Reflections, a simple but powerful collection of Buddhist sayings and extracts that offer an easy way to incorporate the Buddha's most significant teachings into your everyday life. Use it daily or at random to find help facing a particular issue or problem. Illustrated with photographs of traditional Buddhist people, sacred places and monuments, the book provokes contemplation and more profound understanding for all individuals, regardless of religious persuasion. Buddhist Wisdom also offers a brief overview of the life of the Buddha, Buddhist teachings and the spread of Buddhism around the world; includes a Buddhist calendar of celebration days and festivals.

First published in 1952. The Real Tripitaka gives an account of the seventh century pilgrim's adventures, spiritual and material, both in India and after his return to China. In addition the book contains an account of a Japanese pilgrim's visit to China in the ninth century, which describes the Wu-t'ai Shan, China's great place of Pilgrimage, and an eye-witness's account of the great persecution of Buddhism in 842-845 A.D.

This book analyses the transplantation, development and adaptation of the two largest Tibetan and Zen Buddhist organizations currently active on the British religious landscape: the New Kadampa Tradition (NKT) and the Order of Buddhist Contemplatives (OBC). The key contributions of recent scholarship are evaluated and organised thematically to provide a framework for analysis, and the history and current landscape of contemporary Tibetan and Zen Buddhist practice in Britain are also mapped out. A number of patterns and processes identified elsewhere are exemplified, although certain assumptions made about the nature of 'British Buddhism' are subjected to critical scrutiny and challenged.

We all have the seed or 'essence' of Buddha within us, and because we do we have the potential to become a Buddha. In The Buddhic Essence: Ten Stages to Becoming a Buddha, Elizabeth Clare Prophet gently traces upon the heart the pathway that can lead to Buddhahood. She does so in a way that we can relate to the different stages and also see them as steps that we can accomplish in our daily lives. The Buddhic Essence is the second book in the author's series Mystical Paths of the World's Religions.

In Reimagining Zen in a Secular Age Andre van der Braak offers an account of the exciting but also problematic encounter between enchanted Japanese Zen Buddhism and secular Western modernity over the past century, using Charles Taylor's magnum opus A Secular Age as an interpretative lens. As the tenuous compromises of various forms of "Zen modernism" are breaking down today, new imaginings of Zen are urgently needed that go beyond both a Romantic mystical Zen and a secular "mindfulness" Zen. As a Zen scholar-practitioner, Andre van der Braak shows that the Zen philosophy of the 13th century Zen master Dogen offers much resources for new hermeneutical, embodied, non-instrumental and communal approaches to contemporary Zen theory and practice in the West.

Samurai Zen: The Warrior Koans brings together 100 of the rare riddles which represent the core spiritual discipline of Japan's ancient Samurai tradition. Dating from thirteenth-century records of Japan's Kamakura temples, and traditionally guarded with a reverent secrecy, they reflect the earliest manifestation of pure Zen in Japan. Created by Zen Masters for their warrior pupils, the Japanese Koans use incidents from everyday life - a broken tea-cup, a water-jar, a cloth - to bring the warrior pupils of the Samurai to the Zen realization. Their aim is to enable a widening of concsiouness beyond the illusions of the limited self, and a joyful inspiration in life - a state that has been compared to being free under a blue sky after imprisonment.

The work explores the historical and intellectual context of Tsongkhapa's philosophy and addresses the critical issues related to questions of development and originality in Tsongkhapa's thought. It also deals extensively with one of Tsongkhapa's primary concerns, namely his attempts to demonstrate that the Middle Way philosophy's deconstructive analysis does not negate the reality of the everyday world. The study's central focus, however, is the question of the existence and the nature of self. This is explored both in terms of Tsongkhapa's deconstruction of the self and his reconstruction of person. Finally, the work explores the concept of reality that emerges in Tsongkhapa's philosophy, and deals with his understanding of the relationship between critical reasoning, no-self, and religious experience.

If the western world knows anything about Zen Buddhism, it is down to the efforts of one remarkable man, D.T. Suzuki. The twenty-seven-year-old Japanese scholar first visited the west in 1897, and over the course of the next seventy years became the world's leading authority on Zen. His radical and penetrating insights earned him many disciples, from Carl Jung to Allen Ginsberg, from Thomas Merton to John Cage. In Mysticism: Christian and Buddhist Suzuki compares the teachings of the great Christian mystic Meister Eckhart with the spiritual wisdom of Shin and Zen Buddhism. By juxtaposing cultures that seem to be radically opposed, Suzuki raises one of the fundamental questions of human experience: at the limits of our understanding is there an experience that is universal to all humanity? Mysticism: Christian and Buddhist is a book that challenges and inspires; it will benefit readers of all religions who seek to understand something of the nature of spiritual life.

In Travels in the Netherworld, Bryan J. Cuevas examines a fascinating but little-known genre of Tibetan narrative literature about the delok, ordinary men and women who claim to have died, traveled through hell, and then returned from the afterlife. These narratives enjoy audiences ranging from the most sophisticated monastic scholars to pious townsfolk, villagers, and nomads. Their accounts emphasize the universal Buddhist principles of impermanence and worldly suffering, the fluctuations of karma, and the feasibility of obtaining a favorable rebirth through virtue and merit. Providing a clear, detailed analysis of four vivid return-from-death tales, including the stories of a Tibetan housewife, a lama, a young noble woman, and a Buddhist monk, Cuevas argues that these narratives express ideas about death and the afterlife that held wide currency among all classes of faithful Buddhists in Tibet.
Relying on a diversity of traditional Tibetan sources, Buddhist canonical scriptures, scholastic textbooks, ritual and meditation manuals, and medical treatises, in addition to the delok works themselves, Cuevas surveys a broad range of popular Tibetan Buddhist ideas about death and dying. He explores beliefs about the vulnerability of the soul and its journey beyond death, karmic retribution and the terrors of hell, the nature of demons and demonic possession, ghosts, and reanimated corpses. Cuevas argues that these extraordinary accounts exhibit flexibility between social and religious categories that are conventionally polarized and concludes that, contrary to the accepted wisdom, such rigid divisions as elite and folk, monastic and lay religion are not sufficiently representative oftraditional Tibetan Buddhism on the ground. This study offers innovative perspectives on popular religion in Tibet and fills a gap in an important field of Tibetan literature.

Does the real world, defined as a world of objects that exist independent of human interests, concerns, and cognitive activities, really exist? Jan Westerhoff argues that we have good reason to believe it does not. His discussion considers four main facets of the idea of the real world, ranging from the existence of a separate external and internal world (comprising various mental states congregated around a self), to the existence of an ontological foundation that grounds the existence of all the entities in the world, and the existence of an ultimately true theory that provides a final account of all there is. As Westerhoff discusses the reasons for rejecting the postulation of an external world behind our representations, he asserts that the internal world is not as epistemically transparent as is usually assumed, and that there are good reasons for adopting an anti-foundational account of ontological dependence. Drawing on conclusions from the ancient Indian philosophical system of Madhyamaka Buddhism, Westerhoff defends his stance in a purely Western philosophical framework, and affirms that ontology, and philosophy more generally, need not be conceived as providing an ultimately true theory of the world.

Although Buddhism is often depicted as a religion of meditators and philosophers, some of the earliest writings extant in India offer a very different portrait of the Buddhist practitioner. In Indian Buddhist narratives from the early centuries of the Common Era, most lay religious practice consists not of reading, praying, or meditating, but of visually engaging with certain kinds of objects. These visual practices, moreover, are represented as the primary means of cultivating faith, a necessary precondition for proceeding along the Buddhist spiritual path. In Thus Have I Seen: Visualizing Faith in Early Indian Buddhism, Andy Rotman examines these visual practices and how they function as a kind of skeleton key for opening up Buddhist conceptualizations about the world and the ways it should be navigated.
Rotman's analysis is based primarily on stories from the Divyavadana (Divine Stories), one of the most important collections of ancient Buddhist narratives from India. Though discourses of the Buddha are well known for their opening words, "thus have I heard" - for Buddhist teachings were first preserved and transmitted orally - the Divyavadana presents a very different model for disseminating the Buddhist dharma. Devotees are enjoined to look, not just hear, and visual legacies and lineages are shown to trump their oral counterparts. As Rotman makes clear, this configuration of the visual fundamentally transforms the world of the Buddhist practitioner, changing what one sees, what one believes, and what one does.