This volume offers a complete translation of the Samyutta Nikaya, "The Connected Discourses of the Buddha," the third of the four great collections in the Sutta Pitaka of the Pali Canon. The Samyutta Nikaya consists of fifty-six chapters, each governed by a unifying theme that binds together the Buddha's suttas or discourses. The chapters are organized into five major parts.
The first, The Book with Verses, is a compilation of suttas composed largely in verse. This book ranks as one of the most inspiring compilations in the Buddhist canon, showing the Buddha in his full grandeur as the peerless "teacher of gods and humans." The other four books deal in depth with the philosophical principles and meditative structures of early Buddhism. They combine into orderly chapters all the important short discourses of the Buddha on such major topics as dependent origination, the five aggregates, the six sense bases, the seven factors of enlightenment, the Noble Eightfold Path, and the Four Noble Truths.
Among the four large Nikayas belonging to the Pali Canon, the Samyutta Nikaya serves as the repository for the many shorter suttas of the Buddha where he discloses his radical insights into the nature of reality and his unique path to spiritual emancipation. This collection, it seems, was directed mainly at those disciples who were capable of grasping the deepest dimensions of wisdom and of clarifying them for others, and also provided guidance to meditators intent on consummating their efforts with the direct realization of the ultimate truth.
The present work begins with an insightful general introduction to the Samyutta Nikaya as a whole. Each of the five parts is also provided with its own introduction, intended to guide the reader through this vast, ocean-like collection of suttas.
To further assist the reader, the translator has provided an extensive body of notes clarifying various problems concerning both the language and the meaning of the texts.
Distinguished by its lucidity and technical precision, this new translation makes this ancient collection of the Buddha's discourses accessible and comprehensible to the thoughtful reader of today. Like its two predecessors in this series,
"The Connected Discourses of the Buddha" is sure to merit a place of honour in the library of every serious student of Buddhism.

Consideration of children in the academic field of Religious Studies is taking root, but Buddhist Studies has yet to take notice. This collection is intended to open the question of children in Buddhism. It brings together a wide range of scholarship and expertise to address the question of what role children have played in the literature, in particular historical contexts, and what role they continue to play in specific Buddhist contexts today. Because the material is, in most cases, uncharted, all nineteen contributors involved in the project have exchanged chapters among themselves and thereby engaged in a kind of internal cohesion difficult to achieve in an edited project. The volume is divided into two parts. Part One addresses the representation of children in Buddhist texts and Part Two looks at children and childhoods in Buddhist cultures around the world. Little Buddhas will be an indispensable resource for students and scholars of Buddhism and Childhood Studies, and a catalyst for further research on the topic.

The modern-day creation of a distinctly Western Buddhism is arguably the most significant spiritual development of our time. Few realize, however, that the complicated dance between Western and Eastern religions has gone on for more than two millennia. ALL IS CHANGE is the definitive account of the two-thousand year transmission of Buddhism to the West. From the early exchanges between the Classical Greeks and the Buddhists of India to the encounters between Buddhist and Christian traders and missionaries in China to the influence of Buddhism on Western philosophers and the current fascination with the Dalai Lama, this is a riveting tale of the seekers, sages, explorers and charlatans through whom Buddhism has made its way to become a part of the cultural landscape in the West.

Reiko Ohnuma offers a wide-ranging exploration of maternal imagery and discourse in pre-modern South Asian Buddhism, drawing on textual sources preserved in Pali and Sanskrit. She demonstrates that Buddhism in India had a complex and ambivalent relationship with mothers and motherhood-symbolically, affectively, and institutionally. Symbolically, motherhood was a double-edged sword, sometimes extolled as the most appropriate symbol for buddhahood itself, and sometimes denigrated as the most paradigmatic manifestation possible of attachment and suffering. On an affective level, too, motherhood was viewed with the same ambivalence: in Buddhist literature, warm feelings of love and gratitude for the mother's nurturance and care frequently mingle with submerged feelings of hostility and resentment for the unbreakable obligations thus created, and positive images of self-sacrificing mothers are counterbalanced by horrific depictions of mothers who kill and devour. Institutionally, the formal definition of the Buddhist renunciant as one who has severed all familial ties seems to co-exist uneasily with an abundance of historical evidence demonstrating monks' and nuns' continuing concern for their mothers, as well as other familial entanglements. Ohnuma's study provides critical insight into Buddhist depictions of maternal love and maternal grief, the role played by the Buddha's own mothers, Maya and Mahaprajapati, the use of pregnancy and gestation as metaphors for the attainment of enlightenment, the use of breastfeeding as a metaphor for the compassionate deeds of buddhas and bodhisattvas, and the relationship between Buddhism and motherhood as it actually existed in day-to-day life.

The centrality of death rituals has rarely been documented in anthropologically informed studies of Buddhism. Bringing together a range of perspectives including ethnographic, textual, historical and theoretically informed accounts, this edited volume presents the diversity of the Buddhist funeral cultures of mainland Southeast Asia and China. While the contributions show that the ideas and ritual practices related to death are continuously transformed in local contexts through political and social changes, they also highlight the continuities of funeral cultures. The studies are based on long-term fieldwork and covering material from Theravada Buddhism in Burma, Laos, Thailand, Cambodia and various regions of Chinese Buddhism, both on the mainland and in the Southeast Asian diasporas. Topics such as bad death, the feeding of ghosts, pollution through death, and the ritual regeneration of life show how Buddhist cultures deal with death as a universal phenomenon of human culture.

"My religion is very simple. My religion is kindness." --Dalai Lama

That's easy for the Dalai Lama to say--but for the rest of us, understanding this mysterious, multilayered faith can be very difficult. With this updated and revised edition of the classic Buddhist primer, you can delve into the profound principles of nonviolence, mindfulness, and self-awareness.

From Tibetan Buddhism to Zen, you'll explore the traditions of all branches of Buddhism, including:

• The life of Buddha and his continuing influence throughout the world
• A revealing survey of the definitive Buddhist texts
• What the Sutras say about education, marriage, sex, and death
• Faith-fueled social protest movements in Tibet, Burma, and elsewhere
• Buddhist art, poetry, architecture, calligraphy, and landscaping
• The proven physiological effects of meditation and other Buddhist practices
• The growing impact of Buddhism on modern American culture

This is the first book fully dedicated to Indian philosophical doxography. It examines the function such dialectical texts were intended to serve in the intellectual and religious life of their public. It looks at Indian doxography both as a witness of inter- and intra-sectarian dialogues and as a religious phenomenon. It argues that doxographies represent dialectical exercises, indicative of a peculiar religious attitude to plurality, and locate these 'exercises' within a known form of 'yoga' dedicated to the cultivation of 'knowledge' or 'gnosis' (jnana). Concretely, the book presents a critical examination of three Sanskrit doxographies: the Madhyamakahrdayakarika of the Buddhist Bhaviveka, the Saddarsanasamuccaya of the Jain Haribhadra, and the Sarvasiddhantasangraha attributed to the Advaitin Sankara, focusing on each of their respective presentation of the Mimamsa view. It is the first time that the genre of doxography is considered beyond its literary format to ponder its performative dimension, as a spiritual exercise. Theoretically broad, the book reaches out to academics in religious studies, Indian philosophy, Indology, and classical studies.

The Carmodys provide an accessible overview and evaluation of Buddhist thought and practice, from a Christian point of view, focusing on Buddhist ideas of holiness and how they compare to similar values in Christianity.

Dionysian Buddhism: Guided Interpersonal Meditations in the Three Yanas will assist readers in exploring their own emotional landscapes. This sequence of thirty guided meditations by the renowned spiritual teacher and psychotherapist Claudio Naranjo is structured to guide individuals towards acceptance of what is and to be fully present -- to meet pain with joy, expand awareness into consciousness and to learn how to share in the full presence of others. The "Dionysian" context of Buddhism provides a lens in which to interpret non-attachment through noninterference with the stream of life. Naranjo draws on a wide range of Buddhist traditions, from Theravada to Vajrayana, in order to create a work that emphasizes both the experiential and multifaceted aspects of meditation. As Naranjo says, Only a change of consciousness might save our world, and that in view of this collective shift in consciousness there is nothing more relevant we can do than start with ourselves.

Knowing Body, Moving Mind investigates ritualizing and learning in introductory meditation classes at two Buddhist centers in Toronto, Canada. The centers, Friends of the Heart and Chandrakirti, are led and attended by Western (sometimes called "convert') Buddhists: that is, people from non-Buddhist familial and cultural backgrounds. Inspired by theories that suggest that rituals impart new knowledge or understanding, Patricia Campbell examines how introductory meditation students learn through formal Buddhist practice. Along the way, she also explores practitioners' reasons for enrolling in meditation classes, their interests in Buddhism, and their responses to formal Buddhist practices and to ritual in general.
Based on ethnographic interviews and participant-observation fieldwork, the text follows interview participants' reflections on what they learned in meditation classes and through personal practice, and what roles meditation and other ritual practices played in that learning. Participants' learning experiences are illuminated by an influential learning theory called Bloom's Taxonomy, while the rites and practices taught and performed at the centers are explored using performance theory, a method which focuses on the performative elements of ritual's postures and gestures. But the study expands the performance framework as well, by demonstrating that performative ritualizing includes the concentration techniques that take place in a meditator's mind.
Such techniques are received as traditional mental acts or behaviors that are standardized, repetitively performed, and variously regarded as special, elevated, spiritual or religious. Having established a link between mental and physical forms of ritualizing, the study then demonstrates that the repetitive mental techniques of meditation practice train the mind to develop new skills in the same way that physical postures and gestures train the body. The mind is thus experienced as both embodied and gestural, and the whole of the body as socially and ritually informed.

Jan Westerhoff unfolds the story of one of the richest episodes in the history of Indian thought, the development of Buddhist philosophy in the first millennium CE. He starts from the composition of the Abhidharma works before the beginning of the common era and continues up to the time of Dharmakirti in the sixth century. This period was characterized by the development of a variety of philosophical schools and approaches that have shaped Buddhist thought up to the present day: the scholasticism of the Abhidharma, the Madhyamaka's theory of emptiness, Yogacara idealism, and the logical and epistemological works of Dinnaga and Dharmakirti. The book attempts to describe the historical development of these schools in their intellectual and cultural context, with particular emphasis on three factors that shaped the development of Buddhist philosophical thought: the need to spell out the contents of canonical texts, the discourses of the historical Buddha and the Mahayana sutras; the desire to defend their positions by sophisticated arguments against criticisms from fellow Buddhists and from non-Buddhist thinkers of classical Indian philosophy; and the need to account for insights gained through the application of specific meditative techniques. While the main focus is the period up to the sixth century CE, Westerhoff also discusses some important thinkers who influenced Buddhist thought between this time and the decline of Buddhist scholastic philosophy in India at the beginning of the thirteenth century. His aim is that the historical presentation will also allow the reader to get a better systematic grasp of key Buddhist concepts such as non-self, suffering, reincarnation, karma, and nirvana.

Buddhist violence is not a well-known concept. In fact, it is generally considered an oxymoron. An image of a Buddhist monk holding a handgun or the idea of a militarized Buddhist monastery tends to stretch the imagination; yet these sights exist throughout southern Thailand.
Michael Jerryson offers an extensive examination of one of the least known but longest-running conflicts of Southeast Asia. Part of this conflict, based primarily in Thailand's southernmost provinces, is fueled by religious divisions. Thailand's total population is over 92 percent Buddhist, but over 85 percent of the people in the southernmost provinces are Muslim. Since 2004, the Thai government has imposed martial law over the territory and combatted a grass-roots militant Malay Muslim insurgency.
Buddhist Fury reveals the Buddhist parameters of the conflict within a global context. Through fieldwork in the conflict area, Jerryson chronicles the habits of Buddhist monks in the militarized zone. Many Buddhist practices remain unchanged. Buddhist monks continue to chant, counsel the laity, and accrue merit. Yet at the same time, monks zealously advocate Buddhist nationalism, act as covert military officers, and equip themselves with guns. Buddhist Fury displays the methods by which religion alters the nature of the conflict and shows the dangers of this transformation.

The Sea and the Sacred in Japan is the first book to focus on the role of the sea in Japanese religions. While many leading Shinto deities tend to be understood today as unrelated to the sea, and mountains are considered the privileged sites of sacredness, this book provides new ways to understand Japanese religious culture and history. Scholars from North America, Japan and Europe explore the sea and the sacred in relation to history, culture, politics, geography, worldviews and cosmology, space and borders, and ritual practices and doctrines. Examples include Japanese indigenous conceptualizations of the sea from the Middle Ages to the 20th century; ancient sea myths and rituals; sea deities and sea cults; the role of the sea in Buddhist cosmology; and the international dimension of Japanese Buddhism and its maritime imaginary.

The northern Chinese mountain range of Mount Wutai has been a preeminent site of international pilgrimage for over a millennium. Home to more than one hundred temples, the entire range is considered a Buddhist paradise on earth, and has received visitors ranging from emperors to monastic and lay devotees. Mount Wutai explores how Qing Buddhist rulers and clerics from Inner Asia, including Manchus, Tibetans, and Mongols, reimagined the mountain as their own during the eighteenth and nineteenth centuries. Wen-Shing Chou examines a wealth of original source materials in multiple languages and media--many never before published or translated-such as temple replicas, pilgrimage guides, hagiographic representations, and panoramic maps. She shows how literary, artistic, and architectural depictions of the mountain permanently transformed the site's religious landscape and redefined Inner Asia's relations with China. Chou addresses the pivotal but previously unacknowledged history of artistic and intellectual exchange between the varying religious, linguistic, and cultural traditions of the region. The reimagining of Mount Wutai was a fluid endeavor that proved central to the cosmopolitanism of the Qing Empire, and the mountain range became a unique site of shared diplomacy, trade, and religious devotion between different constituents, as well as a spiritual bridge between China and Tibet. A compelling exploration of the changing meaning and significance of one of the world's great religious sites, Mount Wutai offers an important new framework for understanding Buddhist sacred geography.

Throughout the history of Buddhism, little has been said prior to the Twentieth Century that explicitly raises the question whether we have free will, though the Buddha rejected fatalism and some Buddhists have addressed whether karma is fatalistic. Recently, however, Buddhist and Western philosophers have begun to explicitly discuss Buddhism and free will. This book incorporates Buddhist philosophy more explicitly into the Western analytic philosophical discussion of free will, both in order to render more perspicuous Buddhist ideas that might shed light on the Western philosophical debate, and in order to render more perspicuous the many possible positions on the free will debate that are available to Buddhist philosophy. The book covers: Buddhist and Western perspectives on the problem of free will The puzzle of whether free will is possible if, as Buddhists believe, there is no agent/self Theravada views Mahayana views Evidential considerations from science, meditation, and skepticism The first book to bring together classical and contemporary perspectives on free will in Buddhist thought, it is of interest to academics working on Buddhist and Western ethics, comparative philosophy, metaphysics, philosophy of mind, philosophy of action, agency, and personal identity.

Although recent scholarship has shown that the term 'Theravada' in the familiar modern sense is a nineteenth- and twentieth-century construct, it is now used to refer to the more than 150 million people around the world who practice that form of Buddhism. Buddhist practices such as meditation, amulets, and merit making rituals have always been inseparable from the social formations that give rise to them, their authorizing discourses and the hegemonic relations they create. This book is composed of chapters written by established scholars in Buddhist studies who represent diverse disciplinary approaches from art history, religious studies, history and ethnography. It explores the historical forces, both external to and within the tradition of Theravada Buddhism and discusses how modern forms of Buddhist practice have emerged in South and Southeast Asia, in case studies from Nepal to Sri Lanka, Burma, Cambodia and Southwest China. Specific studies contextualize general trends and draw on practices, institutions, and communities that have been identified with this civilizational tradition throughout its extensive history and across a highly diverse cultural geography. This book foreground diverse responses among Theravadins to the encroaching challenges of modern life ways, communications, and political organizations, and will be of interest to scholars of Asian Religion, Buddhism and South and Southeast Asian Studies.

Using a commentary on the influential text, the Manjusri-namasamgiti, 'The Chanting of the Names of Manjusri', this book deals with Buddhist tantric meditation practice and its doctrinal context in early-medieval India. The commentary was written by the 8th-9th century Indian tantric scholar Vilasavajra, and the book contains a translation of the first five chapters. The translation is extensively annotated, and accompanied by introductions as well as a critical edition of the Sanskrit text based on eight Sanskrit manuscripts and two blockprint editions of the commentary's Tibetan translation. The commentary interprets its root text within an elaborate framework of tantric visualisation and meditation that is based on an expanded form of the Buddhist Yoga Tantra mandala, the Vajradhatu-mandala. At its heart is the figure of Manjusri, no longer the familiar bodhisattva of wisdom, but now the embodiment of the awakened non-dual gnosis that underlies all Buddhas as well their activity in the cosmos. The book contributes to our understanding of the history of Indian tantric Buddhism in a period of significant change and innovation. With its extensively annotated translation and lengthy introductions the book is designed to appeal not only to professional scholars and research students but also to contemporary Buddhists.

Since the early days of Buddhism in China, monastics and laity alike have expressed a profound concern with the past. In voluminous historical works, they attempted to determine as precisely as possible the dates of events in the Buddha's life, seeking to iron out discrepancies in varying accounts and pinpoint when he delivered which sermons. Buddhist writers chronicled the history of the Dharma in China as well, compiling biographies of eminent monks and nuns and detailing the rise and decline in the religion's fortunes under various rulers. They searched for evidence of karma in the historical record and drew on prophecy to explain the past. John Kieschnick provides an innovative, expansive account of how Chinese Buddhists have sought to understand their history through a Buddhist lens. Exploring a series of themes in mainstream Buddhist historiographical works from the fifth to the twentieth century, he looks not so much for what they reveal about the people and events they describe as for what they tell us about their compilers' understanding of history. Kieschnick examines how Buddhist doctrines influenced the search for the underlying principles driving history, the significance of genealogy in Buddhist writing, and the transformation of Buddhist historiography in the twentieth century. This book casts new light on the intellectual history of Chinese Buddhism and on Buddhists' understanding of the past.

John S. Strong unravels the storm of influences shaping the received narratives of two iconic sacred objects. Bodily relics such as hairs, teeth, fingernails, pieces of bone-supposedly from the Buddha himself-have long served as objects of veneration for many Buddhists. Unsurprisingly, when Western colonial powers subjugated populations in South Asia, they used, manipulated, redefined, and even destroyed these objects to exert control. In The Buddha's Tooth, John S. Strong examines Western stories, from the sixteenth to the twentieth century, surrounding two significant Sri Lankan sacred objects to illuminate and concretize colonial attitudes toward Asian religions. First, he analyzes a tale about the Portuguese capture and public destruction, in the mid-sixteenth century, of a tooth later identified as a relic of the Buddha. Second, he switches gears to look at the nineteenth-century saga of British dealings with another tooth relic of the Buddha-the famous Dalada enshrined in a temple in Kandy-from 1815, when it was taken over by English forces, to 1954, when it was visited by Queen Elizabeth II. As Strong reveals, the stories of both the Portuguese tooth and the Kandyan tooth reflect nascent and developing Western understandings of Buddhism, realizations of the cosmopolitan nature of the tooth, and tensions between secular and religious interests.

The reader's regular perusal, and intelligent contemplation of the spiritual 'Plums' that are strewn about in these books, promises to help the spiritualising process in all serious students of esoteric lore, as well as all seekers of God, to become ever more firmly rooted (mind and heart) in the Divine.

This book derives from a series of lectures given in 1888 by Monier Monier-Williams, who was Professor of Sanskrit at Oxford for over 30 years and whose work broke new ground in the Western understanding of Buddhism and other South Asian religions. This substantial historical survey of Buddhism begins with an account of the Buddha and his earliest teaching, as well as a brief description of the origin and composition of the scriptures containing the Buddha's law (Dharma). Monier-Williams explains the early constitution of the Buddha's order of monks (Sangha), and outlines the philosophical doctrines of Buddhism together with its code of morality and theory of perfection, culminating in Nirvana. He also describes formal and popular rituals and practices, and sacred places and objects. The book is an example of Victorian Orientalist scholarship which remains of interest to historians of religious studies, Orientalism, and the British Empire.

Ritual manuals are among the most common and most personal forms of Buddhist literature. Since at least the late fifth century, individual practitioners-including monks, nuns, teachers, disciples, and laypeople-have kept texts describing how to perform the daily rites. These manuals represent an intimate counterpart to the canonical sutras and the tantras, speaking to the lived experience of Buddhist practice. Conjuring the Buddha offers a history of early tantric Buddhist ritual through the lens of the Tibetan manuscripts discovered near Dunhuang on the ancient Silk Road. Jacob P. Dalton argues that the spread of ritual manuals offered Buddhists an extracanonical literary form through which to engage with their tradition in new and locally specific ways. He suggests that ritual manuals were the literary precursors to the tantras, crucial to the emergence of esoteric Buddhism. Examining a series of ninth- and tenth-century tantric manuals from Dunhuang, Dalton uncovers lost moments in the development of rituals such as consecration, possession, sexual yoga, the Great Perfection, and the subtle body practices of the winds and channels. He also traces the use of poetic language in ritual manuals, showing how at pivotal moments, metaphor, simile, rhythm, and rhyme were deployed to evoke carefully sculpted affective experiences. Offering an unprecedented glimpse into the personal practice of early tantric Buddhists, Conjuring the Buddha provides new insight into the origins and development of the tantric tradition.

The idea of nirvana (Pali nibb na) is alluring but elusive for non-specialists and specialists alike. Offering his own interpretation of key texts, Steven Collins explains the idea in a new, accessible way - as a concept, as an image (metaphor), and as an element in the process of narrating both linear and cyclical time. Exploring nirvana from literary and philosophical perspectives, he argues that it has a specific role: to provide 'the sense of an ending' in both the systematic and the narrative thought of the Pali imaginaire. Translations from a number of texts, including some dealing with past and future Buddhas, enable the reader to access source material directly. This book will be essential reading for students of Buddhism, but will also have much to teach anyone concerned with Asia and its religions, or indeed anyone with an interest in the ideas of eternal life or timelessness.