Beyond Duality and Polarization explores an experience-based learning model, the Phenomenal Patterning approach for personal transformation. Rather than traditional prescriptive learning, methods of personal discovery help us understand how the human mind actually functions. Dr. Koziey introduces two modern Zen skills, watching and catharsis, to increase self-awareness. This frees us from habitual patterns we learned in childhood. We identify the patterns of our own thinking and behaving and see that many of the problems we face are self-created. Repressions are revealed in the shadow psyche and we are able to dissolve our negativity. The overriding message is that when we stop fighting, life starts flowing again.

This is a translation of the chapter on perception of Kumarilabhatta's magnum opus, the Slokavarttika, one of the central texts of the Hindu response to the criticism of the logical-epistemological school of Buddhist thought. In an extensive commentary, the author explains the course of the argument from verse to verse and alludes to other theories of classical Indian philosophy and other technical matters. Notes to the translation and commentary go further into the historical and philosophical background of Kumarila's ideas. The book provides an introduction to the history and the development of Indian epistemology, a synopsis of Kumarila's work and an analysis of its argument.

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.

Setting Out on the Great Way brings together different perspectives on the origins and early history of Mahayana Buddhism and delves into selected aspects of its formative period. As the variety of the religion which conquered East Asia and also provided the matrix for the later development of Buddhist Tantra or Vajrayana, Mahayana is regarded as one of the most significant forms of Buddhism, and its beginnings have long been the focus of intense scholarly attention and debate. The essays in this volume address the latest findings in the field, including contributions by younger researchers vigorously critiquing the reappraisal of the Mahayana carried out by scholars in the last decades of the 20th century and the different understanding of the movement which they produced. As the study of Buddhism as a whole reorients itself to embrace new methods and paradigms, while at the same time coming to terms with exciting new manuscript discoveries, our picture of the Mahayana continues to change. This volume presents the latest developments in this ongoing re-evaluation of one of Buddhism's most important historical expressions.

Bodh Gaya in the North Indian state of Bihar has long been recognized as the place where the Buddha achieved enlightenment. This book brings together the recent work of twelve scholars from a variety of disciplines - anthropology, art history, history, and religion to highlight their various findings and perspectives on different facets of Bodh Gaya s past and present.

Through an engaging and critical overview of the place of Buddha s enlightenment, the book discusses the dynamic and contested nature of this site, and looks at the tensions with the on-going efforts to define the place according to particular histories or identities. It addresses many aspects of Bodh Gaya, from speculation about why the Buddha chose to sit beneath a tree in Bodh Gaya, to the contemporary struggles over tourism development, education and non-government organizations, to bring to the foreground the site's longevity, reinvention and current complexity as a UNESCO World Heritage monument. The book is a useful contribution for students and scholars of Buddhism and South Asian Studies.

This book describes and analyses the structure and performance of Tibetan Buddhist death rituals, and situates that performance within the wider context of Buddhist death practices generally. Drawing on a detailed and systematic comparative survey of existing records of Tibetan funerary practices, including historical travel accounts, anthropological and ethnographic literature, Tibetan texts and academic studies, it demonstrates that there is no standard form of funeral in Tibetan Buddhism, although certain elements are common. The structure of the book follows the twin trajectories of benefiting the deceased and protecting survivors; in the process, it reveals a rich and complex panoply of activities, some handled by religious professionals and others by lay persons. This information is examined to identify similarities and differences in practices, and the degree to which Tibetan Buddhist funeral practices are consistent with the mortuary rituals of other forms of Buddhism. A number of elements in these death rites which at first appear to be unique to Tibetan Buddhism may only be 'Tibetan' in their surface characteristics, while having roots in practices which pre-date the transmission of Buddhism to Tibet. Filling a gap in the existing literature on Tibetan Buddhism, this book poses research challenges that will engage future scholars in the field of Buddhism, Tibetan Buddhism and Anthropology.

First published in 1932. As well as an extensive introduction, this edition contains notes to all four books, a bibliographical index, a general index and an index of Tibetan words. The introduction is particularly valuable in that it sets the importance of Desideri's mission in the general context of the Jesuit Missions to Tibet. In Desideri's account we receive the first accurate general description of Tibet: from the natural world to the sociological and anthropological aspects of the people and a complete exposition of Lamaism. His is the only complete reconstruction that we possess of the Tibetan religion, founded entirely on canonical texts. And all of this more than a century before Europeans had any knowledge of the Tibetan language.

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.

Environmental Ethics in Buddhism presents a logical and thorough examination of the metaphysical and ethical dimensions of early Buddhist literature. The author determines the meaning of nature in the early Buddhist context from general Buddhist teachings on dhamma, paticcasamuppada, samsara and the cosmogony of the Agganna Sutta. Consequently, the author shows that early Buddhism can be understood as an environmental virtue ethics. To illustrate this dimension, the Jatakas are used as a source. These are a collection of over five hundred folk tales, which also belong to early Buddhist literature. This work gives an innovative approach to the subject, which puts forward a distinctly Buddhist environmental ethics that is in harmony with traditional teachings as well as adaptable and flexible in addressing environmental problems.

In The Spirit of Contradiction in Christianity and Buddhism, Hugh Nicholson examines the role of social identity processes in the development of two religious concepts: the Christian doctrine of Consubstantiality and the Buddhist doctrine of No-self. Consubstantiality, the claim that the Son is of the same substance as the Father, forms the basis of the doctrine of the Trinity, while No-self, the claim that the personality is reducible to its impersonal physical and psychological constituents, is a defining tenet of Theravada Buddhism. Both doctrines are massively counterintuitive in that they violate our basic assumptions and understandings about the world. While cognitive approaches to the study of religion have explained why these doctrines have difficulty taking root in popular religious thought, they are largely silent on the question of why these concepts have developed in the first place. Nicholson aims to fill this gap by examining the historical development of these two concepts. Nicholson argues that both of these doctrines were the products of hegemonic struggles in which one faction tried to get the upper hand over the other by maximizing the contrast with the dominant subgroup. Thus the "pro-Nicene" theologians of the fourth century developed the concept of Consubstantiality in an effort to maximize, against their "Arian" rivals, the contrast with Christianity's archetypal "other," Judaism. Similarly, the No-self doctrine stemmed from an effort to maximize, against the so-called Personalist schools of Buddhism, the contrast with Brahmanical Hinduism, symbolized by its doctrine of the deathless self. In this way, Nicholson demonstrates how, to the extent that religious traditions are driven by social identity processes, they back themselves into doctrinal positions that they must then retrospectively justify.

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.

In the late 19th and early 20th centuries, Buddhism in Asia was transformed by the impact of colonial modernity and new technologies and began to spread in earnest to the West. Transnational networking among Asian Buddhists and early western converts engendered pioneering attempts to develop new kinds of Buddhism for a globalized world, in ways not controlled by any single sect or region. Drawing on new research by scholars worldwide, this book brings together some of the most extraordinary episodes and personalities of a period of almost a century from 1860-1960. Examples include Indian intellectuals who saw Buddhism as a homegrown path for a modern post-colonial future, poor whites 'going native' as Asian monks, a Brooklyn-born monk who sought to convert Mussolini, and the failed 1950s attempt to train British monks to establish a Thai sangha in Britain. Some of these stories represent creative failures, paths not taken, which may show us alternative possibilities for a more diverse Buddhism in a world dominated by religious nationalisms. Other pioneers paved the way for the mainstreaming of new forms of Buddhism in later decades, in time for the post-1960s takeoff of 'global Buddhism'. This book was originally published as a special issue of Contemporary Buddhism.

All you ever wanted to know but never dared ask about Gurus, disciples, groupies, sponsors, Dharma centres, different approaches and philosophies, who's right, who's best, why there is neither right nor best, and what it all has to do with YOU. Through insightful observations, warm-hearted advice and deeply personal experiences, His Eminence Tsem Tulku Rinpoche explores what a Guru-disciple relationship is all about and what it means for contemporary spiritual aspirants. He reveals the ups, downs, benefits and troubles of Dharma centres all around the world and shows us how it is one of the most liberating places we'll ever know. Touching on a variety of near-taboo subjects, Rinpoche compassionately shows us the keys to finding our own way in the labyrinths of today's spiritual supermarket, and why the holy journey is still worth every thorny step we take.

This book identifies what is meant by sati (smrti), usually translated as 'mindfulness', in early Buddhism, and examines its soteriological functions and its central role in the early Buddhist practice and philosophy. Using textual analysis and criticism, it takes new approaches to the subject through a comparative study of Buddhist texts in Pali, Chinese and Sanskrit. It also furnishes new perspectives on the ancient teaching by applying the findings in modern psychology. In contemporary Buddhism, the practice of mindfulness is zealously advocated by the Theravada tradition, which is the only early Buddhist school that still exists today. Through detailed analysis of Theravada's Pali Canon and the four Chinese Agamas - which correspond to the four main Nikayas in Pali and belong to some early schools that no longer exist - this book shows that mindfulness is not only limited to the role as a method of insight (vipassana) meditation, as presented by many Theravada advocates, but it also has a key role in serenity (samatha) meditation. It elucidates how mindfulness functions in the path to liberation from a psychological perspective, that is, how it helps to achieve an optimal cognitive capability and emotional state, and thereby enables one to attain the ultimate religious goal. Furthermore, the author argues that the well-known formula of ekaayano maggo, which is often interpreted as 'the only way', implies that the four satipa.t.thaanas (establishments of mindfulness) constitute a comprehensive path to liberation, and refer to the same as kaayagataa sati, which has long been understood as 'mindfulness of the body' by the tradition. The analysis shows that kaayagataa sati and the four satipa.t.thaanas are two different ways of formulating the teaching on mindfulness according to different schemes of classification of phenomena.

In Nietzsche and Zen: Self-Overcoming Without a Self, Andre van der Braak engages Nietzsche in a dialogue with four representatives of the Buddhist Zen tradition: Nagarjuna (c. 150-250), Linji (d. 860), Dogen (1200-1253), and Nishitani (1900-1990). In doing so, he reveals Nietzsche's thought as a philosophy of continuous self-overcoming, in which even the notion of "self" has been overcome. Van der Braak begins by analyzing Nietzsche's relationship to Buddhism and status as a transcultural thinker, recalling research on Nietzsche and Zen to date and setting out the basic argument of the study. He continues by examining the practices of self-overcoming in Nietzsche and Zen, comparing Nietzsche's radical skepticism with that of Nagarjuna and comparing Nietzsche's approach to truth to Linji's. Nietzsche's methods of self-overcoming are compared to Dogen's zazen, or sitting meditation practice, and Dogen's notion of forgetting the self. These comparisons and others build van der Braak's case for a criticism of Nietzsche informed by the ideas of Zen Buddhism and a criticism of Zen Buddhism seen through the Western lens of Nietzsche - coalescing into one world philosophy. This treatment, focusing on one of the most fruitful areas of research within contemporary comparative and intercultural philosophy, will be useful to Nietzsche scholars, continental philosophers, and comparative philosophers."

Focusing on contemporary Tibetan Buddhist revivals in the Tibetan regions of the Sichuan and Qinghai Provinces in China, this book explores the intricate entanglements of the Buddhist revivals with cultural identity, state ideology, and popular imagination of Tibetan Buddhist spirituality in contemporary China. In turn, the author explores the broader socio-cultural implications of such revivals. Based on detailed cross-regional ethnographic work, the book demonstrates that the revival of Tibetan Buddhism in contemporary China is intimately bound with both the affirming and negating forces of globalization, modernity, and politics of religion, indigenous identity reclamation, and the market economy. The analysis highlights the multidimensionality of Tibetan Buddhism in relation to different religious, cultural, and political constituencies of China. By recognizing the greater contexts of China's politics of religion and of the global status of Tibetan Buddhism, this book presents an argument that the revival of Tibetan Buddhism is not an isolated event limited merely to Tibetan regions; instead, it is a result of the intersection of both local and global transformative changes. The book is a useful contribution to students and scholars of Asian religion and Chinese studies.

Like any other subject, the study of religion is a child of its time. Shaped and forged over the course of the twentieth century, it has reflected the interests and political situation of the world at the time. As the twenty-first century unfolds, it is undergoing a major transition along with religion itself. This volume showcases new work and new approaches to religion which work across boundaries of religious tradition, academic discipline and region. The influence of globalizing processes has been evident in social and cultural networking by way of new media like the internet, in the extensive power of global capitalism and in the increasing influence of international bodies and legal instruments. Religion has been changing and adapting too. This handbook offers fresh insights on the dynamic reality of religion in global societies today by underscoring transformations in eight key areas: Market and Branding; Contemporary Ethics and Virtues; Intimate Identities; Transnational Movements; Diasporic Communities; Responses to Diversity; National Tensions; and Reflections on 'Religion'. These themes demonstrate the handbook's new topics and approaches that move beyond existing agendas. Bringing together scholars of all ages and stages of career from around the world, the handbook showcases the dynamism of religion in global societies. It is an accessible introduction to new ways of approaching the study of religion practically, theoretically and geographically.

The area of Buddhist monasticism has long attracted the interest of Buddhist studies scholars and historians, but the interpretation of the nature and function of monasteries across diverse cultures and vast historical periods remains a focus for debate. This book provides a multifaceted discussion of religious, social, cultural, artistic, and political functions of Buddhist monasteries in medieval China and Japan. With contributions from leading scholars in the field, this volume explores the multiplicity of the institutions that make up "the Buddhist monastery." Drawing on new research and on previous studies hitherto not widely available in English, the chapters cover key issues such as the relationship between monastics and lay society, the meaning of monastic vows, how specific institutions functioned, and the differences between urban and regional monasteries. Collectively, the book demonstrates that medieval monasteries in East Asia were much more than merely residences for monks who, cut off from the dust and din of society and all its entrapments, collectively pursued an ideal cenobitic lifestyle. Buddhist Monasticism in East Asia is a timely contribution to the ongoing attempts to understand a central facet of Buddhist religious practice, and will be a significant work for academics and students in the fields of Buddhist Studies, Asian Studies, and East Asian Religions.

The Zhenzheng lun (T 2112, Treatise of Revealing the Correct) is a Chinese Buddhist apologetic treatise with a distinct anti-Daoist stance in three juan. It is organized as a dialogue between a Daoist, the "Venerable Obstructed by Customs" (zhisu gongzi ), and the Buddhist "Master Revealing the Correct" (zhenzheng xiansheng ) in which the former is gradually led towards an orthodox Buddhist understanding by the latter through the refutation of his various arguments against Buddhism. Composed in the late 7th century, the text was authored depending on the political interests and strategies of Wu Zhao (624-705), who in 690 was enthroned as Empress Wu Zetian . This study of Thomas Julch offers a richly annotated and complete translation of the Zhenzheng lun along with an introductory part that focuses on reconstructing the political and propagandistic circumstances relevant to the understanding of the Zhenzheng lun.

On a beautiful spring day in 2002, Lee Carlson's life was transformed forever when he was hit by a careless, speeding driver. Father, husband, writer, son all that was about to change. Several days later he woke up in a hospital with a new identity: Traumatic Brain Injury Survivor. Unfortunately he knew all about Traumatic Brain Injury, or TBI. Just months before, his mother had fallen down a flight of basement stairs, crushing her brain and leaving her unable to walk, speak or feed herself. Passage to Nirvana tells the story of one person's descent into the hell of losing everything: family, home, health, even the ability to think and the slow climb back to a normal life. Told in a unique creative style brought on by the author's brain injury, combining short poems and essays in an interwoven, exuberant narrative, Passage to Nirvana recounts one person s struggle and ultimate joy at building a new life. The story takes the reader through Intensive Care Units, doctors offices and a profusion of therapy centers, eventually winding its way to sunlit oceans, quiet Zen meditation halls, white beaches, azure skies and a sailboat named Nirvana. Passage to Nirvana is a memoir, a treasury of Zen teachings and a sailor s yarn all rolled into one. Passage to Nirvana is an illustrative tale about finding a path to happiness after a traumatic life event, a book that will teach you about the Poetry of Living.

Centered on the early Cambodian masterpiece Krishna Lifting Mount Govardhan in the Cleveland Museum of Art, seven essays present new research and discoveries regarding its history, material, and context. Introducing the Cleveland Krishna as one of eight monumental sculptures of Hindu deities from the sacred mountain of Phnom Da, the museum's curator presents evidence for its establishment in a cave sanctuary and recounts its fascinating journey from there to Cleveland in multiple pieces--including a decades-long detour of being buried in a garden in Belgium. Conservators and scientists elucidate the long-fraught process of identifying the sculptural fragments that belong to the Cleveland Krishna and explain the new reconstructions unveiled in the 2021 exhibition Revealing Krishna: Journey to Cambodia's Sacred Mountain.An international team of specialists in the history of art, archaeology, and anthropology place the Cleveland Krishna amid the material traces of a sophisticated population based in the Mekong River delta at the ancient metropolis known as Angkor Borei. They reveal the long-lasting influence and prestige of the site, well into the Angkorian period, more than six hundred years after the creation of the Cleveland Krishna and the gods of Phnom Da. This is the fifth in the Cleveland Masterworks Series.

The life of the Sixth Dalai Lama does not end with his supposed death at Kokonor in November 1706, on the way to Beijing, and an audience with the Manchu Emperor Kangxi. This book, the so-called Hidden Life, presents a very different Tsangyang Gyamtso, neither a louche poet nor a drinker, but a sober Buddhist practitioner, who chose to escape at Kokonor and to adopt the guise of a wandering monk, only appearing some years later, after many fantastical and mystical adventures, in what is today Inner Mongolia, where he oversaw monasteries and lived as a Buddhist teacher. The Hidden Life was written by a Mongolian monk in 1756, ten years following the death of the lama, his spiritual teacher, whom he identifies as Tsangyang Gyamtso, and in whose identity as the Sixth Dalai Lama he clearly has complete faith. However, as one might imagine, there is nowadays no agreement among the wider Tibetan, Mongolian and Tibetological scholarly community as to whether this man was a charlatan or deluded, or whether he was indeed the Sixth Dalai Lama. The text is divided into four parts. The first part gives an account of the background and birth of the Sixth Dalai Lama, while the opening section of the second part (which is in direct speech, dictated by the lama) continues on, through the political intrigue in Lhasa at the end of the seventeenth century, to the lama's escape at Kokonor. The remainder of the second part consists of a visionary narrative, in which the lama travels through Tibet and Nepal, and in which he encounters divine figures, yetis, zombies and a man with no head, all of which is presented as fact. The third and longest part is an account of the final thirty years of the lama's life, and his activity in Mongolia as an influential Buddhist teacher, including a lengthy and moving description of his death. The final part includes a list of his students and, most interestingly perhaps, a theological and philosophical justification for the coexistence of the Sixth and Seventh Dalai Lamas.

Taking a comparative approach, this fieldwork-based study explores the lives and thoughts of Buddhist nuns in present-day Taiwan and Sri Lanka. The author examines the postcolonial background and its influence on the modern situation, as well as surveying the main historical, economic, and social factors which influence the position of nuns in society. Based on original research, including interviews with nuns in both countries, the book examines their perspectives on controversial issues and in particular those concerning the status of women in Buddhism. Concerns discussed include allegedly misogynist teachings relating to women's inferior karma, that they cannot become Buddhas, and that nuns have to follow additional rules that monks do not. Bridging the gap between feminist theory and the reality of women in religion, the book makes a distinct contribution to the study of women in Buddhism by focusing on nuns from both of the main wings of Buddhism (Theravada and Mahayana) as well as furthering feminist studies of Buddhism and religion in general.