Artificial intelligence is the most discussed and arguably the most powerful technology in the world today. The very rapid development of the technology, and its power to change the world, and perhaps even ourselves, calls for a serious and systematic thinking about its ethical and social implications, as well as how its development should be directed. The present book offers a new perspective on how such a direction should take place, based on insights obtained from the age-old tradition of Buddhist teaching. The book argues that any kind of ethical guidelines for AI and robotics must combine two kinds of excellence together, namely the technical and the ethical. The machine needs to aspire toward the status of ethical perfection, whose idea was laid out in detail by the Buddha more than two millennia ago. It is this standard of ethical perfection, called "machine enlightenment," that gives us a view toward how an effective ethical guideline should be made. This ideal is characterized by the realization that all things are interdependent, and by the commitment to alleviate all beings from suffering, in other words by two of the quintessential Buddhist values. The book thus contributes to a concern for a norm for ethical guidelines for AI that is both practical and cross-cultural.

The Mahamudra path of direct perception is the pre-eminent method of the Dakpo Kagyu tradition. This definitive manual systematically explains its approach to meditation, complete with definitions, pointing-out instructions, and advice for the many pitfalls and errors that beset practitioners. Central to these errors is our failure to acknowledge the difference between understanding and experience, and our tendency to fixate on meditative experiences and mistake them for realisation. This translation conveys the freshness and immediacy of these instructions. Belonging to the generation of teachers to first bring Tibetan Buddhism across cultures, Traleg Kyabgon (1955-2012) presents these Mahamudra instructions in a direct, relaxed, and intimate style. His own sense of certainty and his confidence that Westerners are unspoilt enough to benefit from these direct teachings resonates on every page. Traleg Kyabgon's mastery of the English language and his insight into Western culture make for a very approachable translation of this magnum opus of the Kagyu tradition.

The British colonial administrator and scholar Sir Reginald Fleming Johnston (1874-1938) travelled extensively in the Far East, developing a keen intellectual interest in Chinese culture and spirituality. His fourteen-year posting to the relatively quiet port of Weihaiwei allowed him to indulge this interest and to travel to places not usually visited by Europeans. In 1918, he was appointed tutor to the young Puyi (1906-67), who had been China's last emperor before his forced abdication. Deeply interested in Mahayana Buddhism, Johnston played an important role in raising Western awareness of its philosophy and practice in China. This work, first published in 1913, provides valuable insight into the history of this branch of Buddhism as well as fascinating accounts of notable centres of Chinese monasticism. Among other works, Johnston's Confucianism and Modern China (1934) and Twilight in the Forbidden City (1934) are also reissued in this series.

Jeffrey L. Broughton offers an annotated translation of the Whip for Spurring Students Onward Through the Chan Barrier Checkpoints (Changuan cejin), which he abbreviates to Chan Whip. This anthology, compiled by Yunqi Zhuhong (1535-1615), has served as a Chan handbook in both China and Japan since its publication in 1600. To characterize the Chan Whip as late Ming Chan is inaccuratein fact, it is a survey of virtually the entirety of Chan literature, running from the late 800s (Tang dynasty) to about 1600 (late Ming). The Chan extracts, the bulk of the book, are followed by a short section of extracts from Buddhist canonical works (showing Zhuhongs adherence to the convergence of Chan and the teachings). The Chan extracts deliberately eschew abstract discussions of theory in favor of autobiographical narratives, anecdotal sketches, exhortations, sermons, sayings, and letters that deal very franklysometimes humorouslywith the concrete ups and downs of lived practice. Recent decades have seen the publication in English of a number of handbooks on Zen practice by contemporary East Asian masters. The Chan Whip, though 400 years old, is as invaluable to todays practitioners as these modern works. The scholarly literature on Chan until now has focused on the Tang and Song dynastiesby giving us in addition the sayings of Yuan- and Ming-dynasty masters this translation fills a gap in that literature.

In this wide-ranging exploration of the creation and use of Buddhist art in Andhra Pradesh, India, Catherine Becker examines how material remains and visual experiences shape and reveal essential human concerns. Shifting Stones, Shaping the Past addresses the fundamental Buddhist question of how humanity progresses centuries after the passing of its teacher, the Buddha Sakyamuni. How might the Buddhas distant teachings be made immediate and accessible? Beginning with an analysis of the spectacular relief sculptures that once adorned the stupas of the region during the early centuries of the Common Era, Becker analyzes the creation of scenes of devotion and the representation of narratives. These reliefs reveal the ancient devotees faith, or optimism, in the role of visual imagery to continue the work of the Buddha by advancing the spiritual progress of visitors to Andhras stupas. Over a period of almost two millennia, many of these stupas have fallen into disrepair. While it is tempting to view these monuments as ruins, they are by no means dead. Turning to the 20th and 21st centuries, Becker analyzes examples of new Buddhist imagery, recent state-sponsored tourism campaigns, and new devotional activities at the sites in order to demonstrate that the stupas of Andhra Pradesh and their sculptural adornments continue to engage the human imagination and are even ascribed innate power and agency. Shifting Stones, Shaping the Past reveals intriguing parallels between ancient uses of imagery and the new social, political, and religious functions of these objects and spaces.

For many Westerners, the most appealing teachings of the Buddhist tradition pertain to ethics. Buddhist ethical views have much in common with certain modern ethical theories, and contain many insights relevant to contemporary moral problems. In Consequences of Compassion, Charles Goodman illuminates the relationship between Buddhism and Western ethical theories. Buddhist texts offer an interesting approach to the demands of morality and a powerful critique of what we would identify as the concept of free will-a critique which leads to a hard determinist view of human action. But rather than being a threat to morality, this view supports Buddhist values of compassion, nonviolence and forgiveness, and leads to a more humane approach to the justification of punishment. Drawing on Buddhist religious values, Goodman argues against the death penalty and mandatory minimum sentences. Every version of Buddhist ethics, says Goodman, takes the welfare of sentient beings to be the only source of moral obligations. Buddhist ethics can thus be said to be based on compassion in the sense of a motivation to pursue the welfare of others. On this interpretation, the fundamental basis of the various forms of Buddhist ethics is the same as that of the welfarist members of the family of ethical theories that analytic philosophers call "consequentialism." Goodman uses this hypothesis to illuminate a variety of questions. He examines the three types of compassion practiced in Buddhism and argues for their implications for important issues in applied ethics. Goodman argues that the Buddhist tradition can and will ultimately make important contributions to contemporary global conversations about ethical issues while placing Buddhist views into the mainstream of current ethical analysis.

Winner of the Grawemeyer Award in Religion A Los Angeles Times Bestseller "Raises timely and important questions about what religious freedom in America truly means." -Ruth Ozeki "A must-read for anyone interested in the implacable quest for civil liberties, social and racial justice, religious freedom, and American belonging." -George Takei On December 7, 1941, as the bombs fell on Pearl Harbor, the first person detained was the leader of the Nishi Hongwanji Buddhist sect in Hawai'i. Nearly all Japanese Americans were subject to accusations of disloyalty, but Buddhists aroused particular suspicion. From the White House to the local town council, many believed that Buddhism was incompatible with American values. Intelligence agencies targeted the Buddhist community, and Buddhist priests were deemed a threat to national security. In this pathbreaking account, based on personal accounts and extensive research in untapped archives, Duncan Ryuken Williams reveals how, even as they were stripped of their homes and imprisoned in camps, Japanese American Buddhists launched one of the most inspiring defenses of religious freedom in our nation's history, insisting that they could be both Buddhist and American. "A searingly instructive story...from which all Americans might learn." -Smithsonian "Williams' moving account shows how Japanese Americans transformed Buddhism into an American religion, and, through that struggle, changed the United States for the better." -Viet Thanh Nguyen, author of The Sympathizer "Reading this book, one cannot help but think of the current racial and religious tensions that have gripped this nation-and shudder." -Reza Aslan, author of Zealot

He ( ), or harmony, has traditionally been a central concept in Chinese thought, and to this day continues to shape the way in which people in China and East Asia think about ethics and politics. Yet, there is no systematic and comprehensive introduction of harmony as has been variously articulated in different Chinese schools. This edited volume aims to fill this gap. The individual contributions elaborate the conceptions of harmony as these were exemplified in central Chinese schools of thought, including Daoism, Confucianism, Legalism, Mohism, Buddhism, and trace their impact on contemporary Chinese philosophy. The volume explores the various meanings and implications of harmony so as to consider its relevance as a value and virtue in the modern world. It provides an accessible but substantial introductory work for readers interested in learning about pertinent core concepts and theories in Chinese thought, as well as engages specialists in Chinese philosophy by explicating its implications for ethical, political, epistemological, and metaphysical reflection as the basic point of reference.

This book aims to be the first comprehensive exposition of "mindful journalism"-drawn from core Buddhist ethical principles-as a fresh approach to journalism ethics. It suggests that Buddhist mindfulness strategies can be applied purposively in journalism to add clarity, fairness and equity to news decision-making and to offer a moral compass to journalists facing ethical dilemmas in their work. It comes at a time when ethical values in the news media are in crisis from a range of technological, commercial and social factors, and when both Buddhism and mindfulness have gained considerable acceptance in Western societies. Further, it aims to set out foundational principles to assist journalists dealing with vulnerable sources and recovering from traumatic assignments.

Transforming Consciousness forces us to rethink the entire project in modern China of the "translation of the West." Taken together, the chapters develop a wide-ranging and deeply sourced argument that Yogacara Buddhism played a much more important role in the development of modern Chinese thought (including philosophy, religion, scientific thinking, social, thought, and more) than has previously been recognized. They show that Yogacara Buddhism enabled key intellectuals of the late Qing and early Republic to understand, accept, modify, and critique central elements of Western social, political, and scientific thought. The chapters cover the entire period of Yogacara's distinct shaping of modern Chinese intellectual movements, from its roots in Meiji Japan through its impact on New Confucianism. If non-Buddhists found Yogacara useful as an indigenous form of logic and scientific thinking, Buddhists found it useful in thinking through the fundamental principles of the Mahayana school, textual criticism, and reforming the canon. This is a crucial intervention into contemporary scholarly understandings of China's twentieth century, and it comes at a moment in which increasing attention is being paid to modern Chinese thought, both in Western scholarship and within China.

The Buddhist monk Tanxu surmounted extraordinary obstacles-poverty, wars, famine, and foreign occupation-to become one of the most prominent monks in China, founding numerous temples and schools and attracting crowds of students and disciples wherever he went. Heart of Buddha, Heart of China traces Tanxu's journey from his birth in 1875 to his death in 1963. Through Tanxu's life we come to know one of the most turbulent periods in Chinese history as it moved from empire to republic. James Carter draws on archives and interviews to provide a book that is part travelogue, part history, and part biography.

This work features compelling and informative teachings by the most influential female Buddhist teachers on a wide range of topics. Buddhism, like all world religions, has been largely shaped and defined by men. Yet despite the challenges, women have diligently practiced since the days of the Buddha. A hallmark of Western Buddhism is the prominent role that women teachers play. This book showcases women teachers who have been pivotal in shaping Western Buddhism and reveals the incredible diversity of their teachings.

Scholars have long been intrigued by the Buddha's defining action (karma) as intention. This book explores systematically how intention and agency were interpreted in all genres of early Theravada thought. It offers a philosophical exploration of intention and motivation as they are investigated in Buddhist moral psychology. At stake is how we understand karma, the nature of moral experience, and the possibilities for freedom. In contrast to many studies that assimilate Buddhist moral thinking to Western theories of ethics, the book attends to distinctively Buddhist ways of systematizing and theorizing their own categories. Arguing that meaning is a product of the explanatory systems used to explore it, the book pays particular attention to genre and to the 5th-century commentator Buddhaghosa's guidance on how to read Buddhist texts. The book treats all branches of the Pali canon (the Tipitaka, that is, the Suttas, the Abhidhamma, and the Vinaya), as well as narrative sources (the Dhammapada and the Jataka commentaries). In this sense it offers a comprehensive treatment of intention in the canonical Theravada sources. But the book goes further than this by focusing explicitly on the body of commentarial thought represented by Buddhaghosa. His work is at the center of the book's investigations, both insofar as he offers interpretative strategies for reading canonical texts, but also as he advances particular understandings of agency and moral psychology. The book offers the first book-length study devoted to Buddhaghosa's thought on ethics

Nirmala S. Salgado offers a groundbreaking study of the politics of representation of Buddhist nuns. Challenging assumptions about writing on gender and Buddhism, Salgado raises important theoretical questions about the applicability of liberal feminist concepts and language to the practices of Buddhist nuns. Based on extensive research in Sri Lanka as well as on interviews with Theravada and Tibetan nuns from around the world, Salgado's study invites a reconsideration of female renunciation. How do scholarly narratives continue to be complicit in reinscribing colonialist and patriarchal stories about Buddhist women? In what ways have recent debates contributed to the construction of the subject of the Theravada bhikkhuni? How do key Buddhist concepts such as dukkha, samsara, and sila ground female renunciant practices? Salgado's provocative analysis of modern discourses about the supposed empowerment of nuns challenges interpretations of female renunciation articulated in terms of secular notions such as ''freedom'' in renunciation, and questions the idea that the higher ordination of nuns constitutes a movement in which female renunciants act as agents seeking to assert their autonomy in a struggle against patriarchal norms. Salgado argues that the concept of a global sisterhood of nuns-an idea grounded in a notion of equality as a universal ideal-promotes a discourse of dominance about the lives of non-Western women and calls for more nuanced readings of the everyday renunciant practices and lives of Buddhist nuns. Buddhist Nuns and Gendered Practice is essential reading for anyone interested in the connections between religion and power, subjectivity and gender, and feminism and postcolonialism.

The first book of its kind, Buddhist Moral Philosophy: An Introduction introduces the reader to contemporary philosophical interpretations and analyses of Buddhist ethics. It begins with a survey of traditional Buddhist ethical thought and practice, mainly in the Pali Canon and early Mah y na schools, and an account of the emergence of Buddhist moral philosophy as a distinct discipline in the modern world. It then examines recent debates about karma, rebirth and nirvana, well-being, normative ethics, moral objectivity, moral psychology, and the issue of freedom, responsibility and determinism. The book also introduces the reader to philosophical discussions of topics in socially engaged Buddhism such as human rights, war and peace, and environmental ethics."

The idea that there is a truth within the person linked to the discovery of a deeper, more fundamental, more authentic self, has been a common theme in many religions throughout history and an idea that is still with us today. This inwardness or interiority unique to me as an essential feature of who I am has been an aspect of culture and even a defining characteristic of human being; an authentic, private sphere to which we can retreat that is beyond the conflicts of the outer world. This inner world becomes more real than the outer, which is seen as but a pale reflection. Remarkably, the image of the truth within is found across cultures and this book presents an account of this idea in the pre-modern history of Christianity, Hinduism and Buddhism. Furthermore, in theistic religions, Christianity and some forms of Hinduism, the truth within is conflated with the idea of God within and in all cases this inner truth is thought to be not only the heart of the person, but also the heart of the universe itself. Gavin Flood examines the metaphor of inwardness and the idea of truth within, along with the methods developed in religions to attain it such as prayer and meditation. These views of inwardness that link the self to cosmology can be contrasted with a modern understanding of the person. In examining the truth within in Christianity, Hinduism and Buddhism, Flood offers a hermeneutical phenomenology of inwardness and a defence of comparative religion.

Today's globalized society faces some of humanity's most unprecedented social and environmental challenges. Presenting inspiring and effective approaches to a range of these challenges, the timely volume before you draws upon individual cases of exemplary leadership from the world's Dharma traditions-Hinduism, Sikhism, Jainism, and Buddhism. The volume's authors refer to such exemplary leaders as "beacons of Dharma," highlighting the ways in which each figure, through their inspirational life work, provide us with illuminating perspectives as we continue to confront cases of grave injustice and needless suffering in the world. Taking on difficult contemporary issues such as climate change, racial and gender inequality, industrial agriculture and animal rights, fair access to healthcare and education, and other such pressing concerns, Beacons of Dharma offers a promising and much needed contribution to our global conversations. Seeking to help alleviate and remedy such social and environmental issues, each of the chapters in the volume invites contemplation, inspires action, and offers a freshly invigorating source of hope.

This book is a study of contemporary Buddhist-Christian encounter in Thailand. Case studies, which include a Buddhist nationalist group, a charismatic church movement, and a village community, describe the variety and nature of Buddhist-Christian relations. Arising issues - nationalism, identity, notions of the religious other - are discussed with regard to Thai history and modern society. The book also highlights cultural notions of avoidance and the Buddhist concept of friendship as Thai offerings to the field of interreligious dialogue. The study is based on qualitative research and draws on different academic disciplines, including religious studies, theology, and political studies. It makes a distinctive contribution to the fields of Thai Studies and global Buddhist-Christian Studies.

Published in English in 1884, this is the posthumous third edition of an 1862 study by the German orientalist Martin Haug (1827 76). He produced this groundbreaking analysis and comparison of Sanskrit and the Avesta while professor of Sanskrit at the Government College of Poona. His time in India enabled him to make an unprecedented study of Zoroastrian texts, becoming the first to translate the seventeen Gathas into a European language, thereby helping to highlight that they were composed by Zoroaster. Edward William West (1824 1905), an engineer and self-taught orientalist, met Haug in India. Having read this work's first edition, he was inspired to study further the Pahlavi language. On his and Haug's return to Europe in 1866, they worked closely together in translating and publishing Zoroastrian texts. West's edition of Haug's Essays includes several updates, unpublished papers from Haug's collection, appendices of further translations, and a biography of the author.

This is a book about religious conceptions of trees within the cultural world of tree worship at the tree shrines of northern India. Sacred trees have been worshipped for millennia in India and today tree worship continues there among all segments of society. In the past, tree worship was regarded by many Western anthropologists and scholars of religion as a prime example of childish animism or decadent ''popular religion.'' More recently this aspect of world religious cultures is almost completely ignored in the theoretical concerns of the day. David Haberman hopes to demonstrate that by seriously investigating the world of Indian tree worship, we can learn much about not only this prominent feature of the landscape of South Asian religion, but also something about the cultural construction of nature as well as religion overall. The title People Trees relates to the content of this book in at least six ways. First, although other sacred trees are examined, the pipal-arguably the most sacred tree in India-receives the greatest attention in this study. The Hindi word ''pipal'' is pronounced similarly to the English word ''people.''Second, the ''personhood'' of trees is a commonly accepted notion in India. Haberman was often told: ''This tree is a person just like you and me.'' Third, this is not a study of isolated trees in some remote wilderness area, but rather a study of trees in densely populated urban environments. This is a study of trees who live with people and people who live with trees. Fourth, the trees examined in this book have been planted and nurtured by people for many centuries. They seem to have benefited from human cultivation and flourished in environments managed by humans. Fifth, the book involves an examination of the human experience of trees, of the relationship between people and trees. Haberman is interested in people's sense of trees. And finally, the trees located in the neighborhood tree shrines of northern India are not controlled by a professional or elite class of priests. Common people have direct access to them and are free to worship them in their own way. They are part of the people's religion. Haberman hopes that this book will help readers expand their sense of the possible relationships that exist between humans and trees. By broadening our understanding of this relationship, he says, we may begin to think differently of the value of trees and the impact of deforestation and other human threats to trees.

Pamela D. Winfield offers a fascinating juxtaposition and comparison of the thoughts of two pre-modern Japanese Buddhist masters on the role of imagery in the enlightenment experience. Kukai (774-835) believed that real and imagined forms were indispensable to his new esoteric Mikkyo method for ''becoming a Buddha in this very body'' (sokushin jobutsu), yet he deconstructed the significance of such imagery in his poetic and doctrinal works. Conversely, Dogen (1200-1253) believed that ''just sitting'' in Zen meditation without any visual props or mental elaborations could lead one to realize that ''this very mind is Buddha'' (sokushin zebutsu), but he too privileged select Zen icons as worthy of veneration. In considering the nuanced views of Kukai and Dogen, Icons and Iconoclasm in Japanese Buddhism updates previous comparisons of their oeuvres and engages their texts and images together for the first time in two decades. Winfield liberates them from sectarian scholarship, which has long pigeon-holed them into iconographic/ritual vs. philological/philosophical categories, and restores the historical symbiosis between religious thought and artistic expression that was lost in the nineteenth-century disciplinary distinction between religious studies and art history. Winfield breaks new methodological ground by proposing space and time as organizing principles for analyzing both meditative experience as well as visual/material culture and presents a wider vision of how Japanese Buddhists themselves understood the role of imagery before, during, and after awakening.