The vast majority of books on Buddhism describe the Buddha using the word enlightened, rather than awakened. This bias has resulted in Buddhism becoming generally perceived as the eponymous religion of enlightenment.

Beyond Enlightenment is a sophisticated study of some of the underlying assumptions involved in the study of Buddhism (especially, but not exclusively, in the West). It investigates the tendency of most scholars to ground their study of Buddhism in these particular assumptions about the Buddha's enlightenment and a particular understanding of religion, which is traced back through Western orientalists to the Enlightenment and the Protestant Reformation.

Placing a distinct emphasis on Indian Buddhism, Richard Cohen adeptly creates a work that will appeal to those with an interest in Buddhism and India and also scholars of religion and history.

In this book, Vasubandhu's classic work Refutation of the Theory of a Self is translated and provided with an introduction and commentary. The translation, the first into a modern Western language from the Sanskrit text, is intended for use by those who wish to begin a careful philosophical study of Indian Buddhist theories of persons. Special features of the introduction and commentary are their extensive explanations of the arguments for the theories of persons of Vasubandhu and the Pudgalavadines, the Buddhist philosophers whose theory is the central target of Vasubandhu's refutation of the theory of a self.

The medieval period of Japanese religious history is commonly known as one in which there was a radical transformation of the religious culture. This book suggests an alternate approach to understanding the dynamics of that transformation. One main topic of analysis focuses on what Buddhism - its practices and doctrines, its traditions and institutions - meant for medieval Japanese peoples themselves. This is achieved by using the notions of discourse and ideology and juxtaposing various topics on shared linguistic practices and discursive worlds of medieval Japanese Buddhism.

Collating contributions from outstanding scholars in the field of Buddhist Studies, the editors have created an important work that builds on preliminary work on rethinking the importance and meaning of Kamakura Buddhism published recently in English, and adds greatly to the debate.

A richly complex study of the Yogacara tradition of Buddhism, divided into five parts: the first on Buddhism and phenomenology, the second on the four basic models of Indian Buddhist thought, the third on karma, meditation and epistemology, the fourth on the Trimsika and its translations, and finally the fifth on the Ch'eng Wei-shih Lun and Yogacara in China.

This major new work explores the British encounter with Buddhism in nineteenth century Sri Lanka, examining the way Buddhism was represented and constructed in the eyes of the British scholars, officials, travellers and religious seekers who first encountered it.

Tracing the three main historical phases of the encounter from 1796 to 1900, the book provides a sensitive and nuanced exegesis of the cultural and political influences that shaped the early British understanding of Buddhism and that would condition its subsequent transmission to the West.

Expanding our understanding of inter-religious relations between Christians and Buddhists, the book fills a significant gap in the scholarship on Theravada Buddhism in Sri Lanka by concentrating on missionary writings and presenting a thorough exploration of original materials of several important pioneers in Buddhist studies and mission studies.

Is the world created by a divine creator? Or is it the constant product of karmic forces? The issue of creation was at the heart of the classic controversies between Buddhism and Hindu Theism. In modern times it can be found at the centre of many polemical debates between Buddhism and Christianity. Is this the principal barrier that separates Buddhism from Christianity and other theistic religions? The contributions to Part One explore the various aspects of traditional and contemporary Buddhist objections against the idea of a divine creator as well as Christian possibilities to meet the Buddhist critique. Part Two asks for the potential truth on both sides and suggests a surprising way that the barrier might be overcome. This opens a new round of philosophical and theological dialogue between these two major traditions with challenging insights for both. Contributors: Jose I. CabezA(3)n, John P. Keenan, Armin Kreiner, Aasulv Lande, John D'Arcy May, Eva K. Neumaier, Perry Schmidt-Leukel, Ernst Steinkellner.

"When something is bothering you--a person is bugging you, a situation is irritating you, or physical pain is troubling you--you must work with your mind, and that is done through meditation. Working with our mind is the only means through which we'll actually begin to feel happy and contented with the world that we live in." --Pema Choedroen Pema Choedroen is treasured around the world for her unique ability to transmit teachings and practices that bring peace, understanding, and compassion into our lives. With How to Meditate, the American-born Tibetan Buddhist nun presents her first book exploring in depth what she considers the essentials for a lifelong practice. More and more people are beginning to recognize a profound inner longing for authenticity, connection, and aliveness. Meditation, Pema explains, gives us a golden key to address this yearning. This step-by-step guide shows readers how to honestly meet and openly relate with the mind, embrace the fullness of our experience, and live in a wholehearted way as we discover: - The basics of meditation, from getting settled and the six points of posture to working with your breath and cultivating an attitude of unconditional friendliness - The Seven Delights--how moments of difficulty can become doorways to awakening and love - Shamatha (or calm abiding), the art of stabilizing the mind to remain present with whatever arises - Thoughts and emotions as "sheer delight"--instead of obstacles--in meditation "I think ultimately why we practice is so that we can become completely loving people, and this is what the world needs," writes Pema Choedroen. How to Meditate is an essential book from this wise teacher to assist each one of us in this virtuous goal.

Meditative practice lies at the heart of the Buddhist tradition. This introductory anthology gives a representative sample of the various kinds of meditations described in the earliest body of Buddhist scripture, the Pali canon. It provides a broad introduction to their traditional context and practice and supplies explanation, context and doctrinal background to the subject of meditation. The main themes of the book are the diversity and flexibility of the way that the Buddha teaches meditation from the evidence of the canon. Covering fundamental features of Buddhist practice such as posture, lay meditation, and meditative technique it provides comments both from the principal early commentators on Buddhist practice, Upatissa and Buddhaghosa, and from reputable modern meditation teachers in a number of Theravadin traditions. This is the first book on Pali Buddhism which introduces the reader to the wide range of the canon. It demonstrates that the Buddha's meditative tradition still offers a path of practice as mysterious, awe-inspiring yet as freshly accessible as it was centuries ago, and will be of interest to students and scholars of Buddhism as well as Buddhist practitioners.

Buddhist origins and discussion of the Buddha's teachings are amongst the most controversial and contested areas in the field. This bold and authoritative book tackles head-on some of the key questions regarding early Buddhism and its primary canon of precepts. Noting that the earliest texts in Pali, Sanskrit and Chinese belong to different Buddhist schools, Roderick S. Bucknell addresses the development of these writings during the period of oral transmission between the Buddha's death and their initial redaction in the first century BCE. A meticulous comparative analysis reveals the likely original path of meditative practice applied and taught by Gautama. Fresh perspectives now emerge on both the Buddha himself and his Enlightenment. Drawing on his own years of meditative experience as a Buddhist monk, the author offers here remarkable new interpretations of advanced practices of meditation, as well as of Buddhism itself. It is a landmark work in Buddhist Studies.

Written by leading scholars and including a foreword by the Dalai Lama, this book explores the interface between Buddhist studies and the uses of Buddhist principles and practices in psychotherapy and consciousness studies. The contributors present a compelling collection of articles that illustrate the potential of Buddhist informed social sciences in contemporary society, including new insights into the nature of human consciousness. The book examines the origins and expressions of Buddhist thought and how it is now being utilized by psychologists and social scientists, and also discusses the basic tenets of Buddhism and contemporary Buddhist-based empirical research in the psychological sciences. Further emphasis is placed on current trends in the areas of clinical and cognitive psychology, and on the Mahayana Buddhist understanding of consciousness with reference to certain developments in consciousness studies and physics. A welcome addition to the current literature, the works in this remarkable volume ably demonstrate how Buddhist principles can be used to develop a deeper understanding of the human condition and behaviours that lead to a balanced and fulfilling life.

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.

Reincarnation in Tibetan Buddhism examines how the third Karmapa hierarch, Rangjung Dorje (1284-1339) transformed reincarnation from a belief into a lasting Tibetan institution. Born the son of an itinerant, low-caste potter, Rangjung Dorje went on to become a foundational figure in Tibetan Buddhism and a teacher of the last Mongolian emperor. He became renowned for his contributions to Buddhist philosophy, literature, astrology, medicine, architecture, sacred geography and manuscript production. But, as Ruth Gamble demonstrates, his most important legacy was the transformation of the Karmapa reincarnation lineage to ensure that, after his death, subsequent Karmapas were able to assume power in the religious institutions he had led. The inheritance model of reincarnation instituted by Rangjung Dorje changed the Tibetan Plateau's power relations, which until that time had been based on family associations, and created a precedent for later reincarnate institutions, including that of the Dalai Lamas. Drawing on Rangjung Dorje's hitherto un-translated autobiographies and autobiographical songs, this book shows that his reinvention of reincarnation was a self-conscious and multi-faceted project, made possible by Rangjung Dorje's cultural, social, and political standing and specific historical and geographical circumstances. Exploring this combination of agency and historical coincidence, this is the first full-length study of the development of the reincarnation institution.

Written by one of the world's top scholars in the field of Pali Buddhism, this new and updated edition of How Buddhism Began, discusses various important doctrines and themes in early Buddhism. It takes 'early Buddhism' to be that reflected in the Pali canon, and to some extent assumes that these doctrines reflect the teachings of the Buddha himself. Two themes predominate. Firstly, the author argues that we cannot understand the Buddha unless we understand that he was debating with other religious teachers, notably Brahmins. The other main theme concerns metaphor, allegory and literalism. This accessible, well-written book is mandatory reading for all serious students of Buddhism.

This book analyses the moral theory of the seventh century Indian Mahayana master, Santideva. Santideva is the author of the well-known religious poem the Bodhicaryavatara (Entering the Path of Enlightenment), as well as the significant, but relatively overlooked, Siksasamuccaya (Compendium of Teachings) . Both of these works describe the nature and path of the bodhisattva, the altruistic spiritual ideal especially exalted in Mahayana literature. With particular focus on the Siksasamuccaya, this work offers a response to three questions: What is Santideva's moral theory? How does it compare to other analyses of Buddhist ethics? Can one moral theory adequately describe Buddhist moral thought? An exegetical account of the bodhisattva path as outlined in the Siksasamuccaya is provided by textual analysis and translations. The central moral concept of this Buddhist thinker and Santideva's ethical presuppositions and moral reasoning are brought to light by analysing the use of key moral terms and comparing them to other Buddhists' principles. It is also considered in relation to dominant Western ethical theories. Barbra Clayton helps to redress a significant imbalance in the scholarship on Buddhist ethics, which has up to now focused primarily on the ethics of the Pali literature and as interpreted in the Theravada tradition.

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.

In Search of Wisdom is a book born of the friendship of three gifted teachers, exploring the universal human journey and our quest for meaning and understanding. This translation of the French bestseller brings readers an intimate, insightful, and wide-ranging conversation between Buddhist monk and author Matthieu Ricard, philosopher Alexandre Jollien, and psychiatrist Christophe Andre. Join these three luminaries as they share their views on how we uncover our deepest aspirations in life, the nature of the ego, living with the full range of human emotion, the art of listening, the temple of the body, the origin of suffering, the joy of altruism, true freedom, and much more. "We don't pretend to be experts on the subject matter or models in accomplishing the work or overcoming the obstacles involved in it," they write. "We are only travelers in search of wisdom, aware that the path is long and arduous, and that we have so much still to discover, to clarify, and to assimilate through practice . . . Our dearest wish is that when you cast your eyes on these pages, you will discover subjects for reflection to inspire you and brighten the light of your life."? In Search of Wisdom Highlights * Discovering our deepest aspirations * The ego: friend or impostor? * Learning to live with the full spectrum of our emotions * The art of listening * The body: burden or idol? * Suffering and its origins * The joy of altruism * The school of simplicity * Guilt and forgiveness * True freedom * Daily practice

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.

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.