A koan is a narrative or dialogue used to provoke the "great doubt" and test a student's progress in Zen practice. The Mu Koan consists of a brief conversation in which a monk asks master Zhaozhou Congshen whether or not a dog has Buddha-nature. The reply is Mu: literally, ''No.'' This case is widely considered to be the single best known and most widely circulated and transmitted koan record of the Zen school of Buddhism. The Mu Koan is especially well known for the intense personal experiences it offers those seeking an existential transformation from anxiety to spiritual illumination. Steven Heine demonstrates that the Gateless Gate version, preferred by Dahui and so many other key-phrase advocates, does not by any means constitute the final word concerning the meaning and significance of the Mu Koan. Another impact version has been the Dual Version, which is the ''Yes-No'' rendition to the Mu Koan. Like Cats and Dogs offers critical insight and a new historical perspective on ''the koan of koans.''

Carol Salomon dedicated over thirty years of her life to researching, translating, and annotating this compilation of songs by the Bengali poet and mystical philosopher Lalan Sai (popularly transliterated as Lalon) who lived in the village of Cheuriya in Bengal in the latter half of the nineteenth century. One major objective of his lyrical riddles was to challenge the restrictions of cultural, political, and sexual identity, and his songs accordingly express a longing to understand humanity, its duties, and its ultimate destiny. His songs also contain thinly veiled references to esoteric yogic practices (sadhana), including body-centered Hathayogic techniques that are related to those found in Buddhist, Kaula, Natha, and Sufi medieval tantric literature. Dr. Salomon's translation of the work is the first dedicated English translation of Lalan's songs to closely follow the Bangla text, with all of its dialectical variations, and is here produced alongside the original text. Although her untimely death left her work unpublished, the editors have worked diligently to reconstruct her translations from her surviving printed and handwritten manuscripts. The result is a finished product that can finally share her groundbreaking scholarship on Baul traditions with the world.

Anne Murphy offers a groundbreaking exploration of the material aspects of Sikh identity, showing how material objects, as well as holy sites, and texts, embody and represent the Sikh community as an evolving historical and social construction. Widening traditional scholarly emphasis on holy sites and texts alone to include consideration of iconic objects, such as garments and weaponry, Murphy moves further and examines the parallel relationships among sites, texts, and objects. She reveals that objects have played dramatically different roles across regimes-signifers of authority in one, mere possessions in another-and like Sikh texts, which have long been a resource for the construction of Sikh identity, material objects have served as a means of imagining and representing the past. Murphy's deft and nuanced study of the complex role objects have played and continue to play in Sikh history and memory will be a valuable resource to students and scholars of Sikh history and culture.

While academic and popular studies of Buddhism have often neglected race as a factor of analysis, the issues concerning race and racialization have remained not far below the surface of the wider discussion among ethnic Buddhists, converts, and sympathizers regarding representations of American Buddhism and adaptations of Buddhist practices to the American context. In Race and Religion in American Buddhism, Joseph Cheah provides a much-needed contribution to the field of religious studies by addressing the under-theorization of race in the study of American Buddhism. Through the lens of racial formation, Cheah demonstrates how adaptations of Buddhist practices by immigrants, converts and sympathizers have taken place within an environment already permeated with the logic and ideology of whiteness and white supremacy. In other words, race and religion (Buddhism) are so intimately bounded together in the United States that the ideology of white supremacy informs the differing ways in which convert Buddhists and sympathizers and Burmese ethnic Buddhists have adapted Buddhist religious practices to an American context.
Cheah offers a complex view of how the Burmese American community must negotiate not only the religious and racial terrains of the United States but also the transnational reach of the Burmese junta. Race and Religion in American Buddhism marks an important contribution to the study of American Buddhism as well as to the larger fields of U.S. religions and Asian American studies.

At the turn of the millennium, Nepal was the world's last remaining Hindu kingdom: even the most skeptical of observers could hardly imagine that the institution of the monarchy could ever be in jeopardy. In 2001, however, Nepal's popular King Birendra was killed in the royal palace. The crown passed to his brother Gyanendra, but the monarchy would never fully recover. Nepal witnessed an anti-king uprising in April 2006, and over the course of two years, an interim administration systematically took over all the king's duties and privileges. Most decisively, beginning in the summer of 2007, the government began blocking the king from participating in his many public rituals, sending the prime minister in his place instead. Demoting Vishnu argues that Nepal's dramatic political transformation from monarchy to republic was contested-and in key ways accomplished through-ritual performance. By co-opting state ritual, the king's opponents were able to attack the monarchy's social identity at its foundations, enabling the final legal dissolution of kingship in 2008 to take place without physically harming the king himself. All once-royal rituals continue to be performed, but now they are handled by the country's President-a position created in 2008 to take over state ceremonial functions. Ex-King Gyanendra Shah continues to live in Nepal, is permitted to move about the country and abroad, but is no longer king in any respect. Mocko's book theorizes the role of public ritual in producing Nepal's state ideology. It examines how royal ritual once authorized kings to serve as the privileged apex of national governance and how, in the 21st-century, those rituals stopped serving the king and began instead to authorize rule by a party-based 'head of state.' Demoting Vishnu illustrates how upheaval in ritual contexts undermined the institutional logic of the monarchy, demonstrating in very public ways that kingship was contingent, opposable, and ultimately dispensable.

Over the course of the last millennium in Tibet, some tantric yogins have taken on norm-overturning modes of behavior, including provoking others to violence, publicly consuming filth, having sex, and dressing in human remains. While these individuals were called "mad," their apparent mental unwellness was not seen as resulting from any unfortunate circumstance, but symptomatic of having achieved a higher state of existence through religious practice. This book is the first comprehensive study of these "holy madmen," who have captured the imaginations of Tibetans and Westerners alike. Focusing on the lives and works of three "holy madmen" from the fifteenth century - the Madman of Tsang (Tsangnyon Heruka, or Sangye Gyeltsen, 1452-1507, and author of The Life of Milarepa), the Madman of U (Unyon Kungpa Sangpo, 1458-1532), and the Madman of the Drukpa Kagyu (Drukpa Kunle, 1455-1529). DiValerio shows how literary representations of these madmen came to play a role in the formation of sectarian identities and the historical mythologies of various sects. DiValerio also conveys a well-rounded understanding of the human beings behind these colorful personas by looking at the trajectories of their lives, their religious practices and their literary works, all in their due historical context. In the process he ranges from lesser-known tantric practices to central Tibetan politics to the nature of sainthood, and the "holy madmen" emerge as self-aware and purposeful individuals who were anything but crazy.

Between 300 BCE and 200 CE, concepts and practices of dharma attained literary prominence throughout India. Both Buddhist and Brahmanical authors sought to clarify and classify their central concerns, and dharma proved a means of thinking through and articulating those concerns.
Alf Hiltebeitel shows the different ways in which dharma was interpreted during that formative period: from the grand cosmic chronometries of kalpas and yugas to narratives about divine plans, gendered nuances of genealogical time, royal biography (even autobiography, in the case of the emperor Asoka), and guidelines for daily life, including meditation. He reveals the vital role dharma has played across political, religious, legal, literary, ethical, and philosophical domains and discourses about what holds life together. Through dharma, these traditions have articulated their distinct visions of the good and well-rewarded life.
This insightful study explores the diverse and changing significance of dharma in classical India in nine major dharma texts, as well some shorter ones. Dharma proves to be a term by which to make a fresh cut through these texts, and to reconsider their own chronology, their import, and their relation to each other.

Inter-religious relations in India are notoriously fraught, not infrequently erupting into violence. This book looks at a place where the conditions for religious conflict are present, but active conflict is absent. Bigelow focuses on a Muslim majority Punjab town (Malkerkotla) where both during the Partition and subsequently there has been no inter-religious violence. With a minimum of intervention from outside interests, Muslims, Hindus, and Sikhs have successfully managed conflict when it does arise. Bigelow explores the complicated history of the region, going back to its foundation by a Sufi saint in the fifteenth century. Combining archival and interview material, she accounts for how the community's idealized identity as a place of peace is realized on the ground through a variety of strategies. As a story of peace in a region of conflict, this study is an important counterbalance to many conflict studies and a corrective to portrayals of Islamic cultures as militant and intolerant. This fascinating town with its rich history will be of interest to students and scholars of Islam, South Asia, and peace and conflict resolution.

Kabir was a great iconoclastic-mystic poet of fifteenth-century North India; his poems were composed orally, written down by others in manuscripts and books, and transmitted through song. Scholars and translators usually attend to written collections, but these present only a partial picture of the Kabir who has remained vibrantly alive through the centuries mostly in oral forms. Entering the worlds of singers and listeners in rural Madhya Pradesh, Bodies of Song combines ethnographic and textual study in exploring how oral transmission and performance shape the content and interpretation of vernacular poetry in North India. The book investigates textual scholars' study of oral-performative traditions in a milieu where texts move simultaneously via oral, written, audio/video-recorded, and electronic pathways. As texts and performances are always socially embedded, Linda Hess brings readers into the lives of those who sing, hear, celebrate, revere, and dispute about Kabir. Bodies of Song is rich in stories of individuals and families, villages and towns, religious and secular organizations, castes and communities. Dialogue between religious/spiritual Kabir and social/political Kabir is a continuous theme throughout the book: ambiguously located between Hindu and Muslim cultures, Kabir rejected religious identities, pretentions, and hypocrisies. But even while satirizing the religious, he composed stunning poetry of religious experience and psychological insight. A weaver by trade, Kabir also criticized caste and other inequalities and today serves as an icon for Dalits and all who strive to remove caste prejudice and oppression.

To many Westerners, the most appealing teachings of the Buddhist tradition pertain to ethics. Many readers have drawn inspiration from Buddhism's emphasis on compassion, nonviolence, and tolerance, its concern for animals, and its models of virtue and self-cultivation. There has been, however, controversy and confusion about which Western ethical theories resemble Buddhist views and in what respects. In this book, Charles Goodman illuminates the relations between Buddhist concepts and Western ethical theories. 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, especially the justification of punishment and the question of equality.

After a century during which Confucianism was viewed by academics as a relic of the imperial past or, at best, a philosophical resource, its striking comeback in Chinese society today raises a number of questions about the role that this ancient tradition-re-appropriated, reinvented, and sometimes instrumentalized-might play in a contemporary context. The Sage and the People, originally published in French, is the first comprehensive enquiry into the "Confucian revival" that began in China during the 2000s. It explores its various dimensions in fields as diverse as education, self-cultivation, religion, ritual, and politics. Resulting from a research project that the two authors launched together in 2004, the book is based on the extensive anthropological fieldwork they carried out in various parts of China over the next eight years. Sebastien Billioud and Joel Thoraval suspected, despite the prevailing academic consensus, that fragments of the Confucian tradition would sooner or later be re-appropriated within Chinese society and they decided to their hypothesis. The reality greatly exceeded their initial expectations, as the later years of their project saw the rapid development of what is now called the "Confucian revival" or "Confucian renaissance". Using a cross-disciplinary approach that links the fields of sociology, anthropology, and history, this book unveils the complexity of the "Confucian Revival" and the relations between the different actors involved, in addition to shedding light on likely future developments.

The Buddhist philosophical tradition is vast, internally diverse, and comprises texts written in a variety of canonical languages. It is hence often difficult for those with training in Western philosophy who wish to approach this tradition for the first time to know where to start, and difficult for those who wish to introduce and teach courses in Buddhist philosophy to find suitable textbooks that adequately represent the diversity of the tradition, expose students to important primary texts in reliable translations, that contextualize those texts, and that foreground specifically philosophical issues.
Buddhist Philosophy fills that lacuna. It collects important philosophical texts from each major Buddhist tradition. Each text is translated and introduced by a recognized authority in Buddhist studies. Each introduction sets the text in context and introduces the philosophical issues it addresses and arguments it presents, providing a useful and authoritative guide to reading and to teaching the text. The volume is organized into topical sections that reflect the way that Western philosophers think about the structure of the discipline, and each section is introduced by an essay explaining Buddhist approaches to that subject matter, and the place of the texts collected in that section in the enterprise.
This volume is an ideal single text for an intermediate or advanced course in Buddhist philosophy, and makes this tradition immediately accessible to the philosopher or student versed in Western philosophy coming to Buddhism for the first time. It is also ideal for the scholar or student of Buddhist studies who is interested specifically in the philosophical dimensions of the Buddhist tradition.

In 1654 Zen Master Yinyuan traveled from China to Japan. Seven years later his monastery, Manpukuji, was built and he had founded his own tradition called Obaku. The sequel to Jiang Wu's 2008 book Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China, Leaving for the Rising Sun tells the story of the tremendous obstacles Yinyuan faced, drawing parallels between his experiences and the broader political and cultural context in which he lived. Yinyuan claimed to have inherited the "Authentic Transmission of the Linji Sect" and, after arriving in Japan, was able to persuade the Shogun to build a new Ming-style monastery for the establishment of his Obaku school. His arrival in Japan coincided with a series of historical developments including the Ming-Qing transition, the consolidation of early Tokugawa power, the growth of Nagasaki trade, and rising Japanese interest in Chinese learning and artistic pursuits. While Yinyuan's travel has been noted, the significance of his journey within East Asian history has not yet been fully explored. Jiang Wu's thorough study of Yinyuan provides a unique opportunity to reexamine the crisis in the continent and responses from other parts of East Asia. Using Yinyuan's story to bridge China and Japan, Wu demonstrates that the monk's significance is far greater than the temporary success of a religious sect. Rather, Yinyuan imported to Japan a new discourse of authenticity that gave rise to indigenous movements that challenged a China-centered world order. Such indigenous movements, however, although appearing independent from Chinese influence, in fact largely relied on redefining the traditional Chinese discourse of authenticity. Chinese monks such as Yinyuan, though situated at the edge of the political and social arenas, actively participated in the formation of a new discourse on authenticity, which eventually led to the breakup of a China-centered world order.

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.

From one of America's most brilliant writers, a New York Times bestselling journey through psychology, philosophy, and lots of meditation to show how Buddhism holds the key to moral clarity and enduring happiness. At the heart of Buddhism is a simple claim: The reason we suffer-and the reason we make other people suffer-is that we don't see the world clearly. At the heart of Buddhist meditative practice is a radical promise: We can learn to see the world, including ourselves, more clearly and so gain a deep and morally valid happiness. In this "sublime" (The New Yorker), pathbreaking book, Robert Wright shows how taking this promise seriously can change your life-how it can loosen the grip of anxiety, regret, and hatred, and how it can deepen your appreciation of beauty and of other people. He also shows why this transformation works, drawing on the latest in neuroscience and psychology, and armed with an acute understanding of human evolution. This book is the culmination of a personal journey that began with Wright's landmark book on evolutionary psychology, The Moral Animal, and deepened as he immersed himself in meditative practice and conversed with some of the world's most skilled meditators. The result is a story that is "provocative, informative and...deeply rewarding" (The New York Times Book Review), and as entertaining as it is illuminating. Written with the wit, clarity, and grace for which Wright is famous, Why Buddhism Is True lays the foundation for a spiritual life in a secular age and shows how, in a time of technological distraction and social division, we can save ourselves from ourselves, both as individuals and as a species.

Modern life doesn't always go our way. Loss, rejection, uncertainty and loneliness are unavoidable parts of the human experience -- but there is solace to be found.

In When Things Don't Go Your Way, Zen Buddhist teacher Haemin Sunim provides simple but powerful wisdom for navigating life's challenges. Through his trademark combination of beautiful illustrations, insightful stories, and contemplative aphorisms, Sunim helps us reframe our mindsets and develop emotional agility.

When Things Don't Go Your Way is a soothing balm that helps us all find courage and comfort when we need it most.

What does it mean to be a Brahmin, and what could it mean to become one? Over the years, intellectuals and dogmatists have offered plenty of answers to the first question, but the latter presents a cultural puzzle, since normative Brahminical ideology deems it impossible for an ordinary individual to change caste without first undergoing death and rebirth. There is, however, one notable figure in the Hindu mythological tradition who is said to have transformed himself from a king into a Brahmin by amassing great ascetic power, or tapas: the ornery sage Visvamitra. Through texts composed in Sanskrit and vernacular languages, oral performances, and visual media. Crossing the Lines of Caste examines the rich mosaic of legends about Visvamitra found across the Hindu mythological tradition. It offers a comprehensive historical analysis of how the "storyworlds" conjured up through these various tellings have served to adapt, upgrade, and reinforce the social identity of real-world Brahmin communities, from the ancient Vedic past up to the hypermodern present. Using a performance-centered approach to situate the production of the Visvamitra legends within specific historical contexts, Crossing the Lines of Caste reveals how and why mythological culture has played an active, dialogical role in the construction of Brahmin social power over the last three thousand years.

In recent years both scholarly and popular interest in Tibet and its culture have seen a remarkable renaissance. Yet Tibet and its culture remain shrouded in mystery. This groundbreaking study focuses on a village called Te in a 'Tibetanized' region of northern Nepal. While Te's people are nominally Buddhist, and engage the services of resident Tibetan Tantric priests for a range of rituals, they are also exponents of a local religion that involves blood-sacrifices to wild, unconverted territorial gods and goddesses. The village is unusual in the extent to which it has maintained its local autonomy and also in the degree to which both Buddhism and the cults of local gods have been subordinated to the pragmatic demands of the village community. Charles Ramble draws on extensive fieldwork, as well as 300 years' worth of local historical archives (in Tibetan and Nepali), to re-examine the whole subject of confrontation between Buddhism and indigenous popular traditions in the Tibetan cultural sphere. He argues that Buddhist ritual and sacrificial cults are just two elements in a complex system of self-government that has evolved over the centuries and has developed the character of a civil religion. This civil religion, he shows, is remarkably well-adapted to the preservation of the community against the constant threats posed by external attack and the self-interest of its own members. The beliefs and practices of the local popular religion, a highly developed legal tradition, and a form of government that is both democratic and accountable to its people - all these are shown to have developed to promote survival in the face of past and present dangers. Ramble's account of how both secular and religious institutions serve as tools or building blocks of civil society opens up vistas with important implications for Tibetan culture as a whole.

How to bring less stress and more calm into your everyday

The wisdom of Buddhism is relevant now more than ever before – the teachings have the power to give us a new sense of perspective and are essentially tools for life.

Drawing from the greatest masters throughout history, Buddhist scholars and practitioners Pema Sherpa and Brendan Barca provide you with a daily dose of Buddhism to support you throughout every day of the year. You’ll find out:

• How to manage difficult emotions
• Why cultivating compassion leads to happiness
• How to tame your inner critic
• Why you are not your thoughts
• How to become more adaptable to change

Buddhist studies is a rapidly changing field of research, constantly transforming and adapting to new scholarship. This creates a problem for instructors, both in a university setting and in monastic schools, as they try to develop a curriculum based on a body of scholarship that continually shifts in focus and expands to new areas. Teaching Buddhism establishes a dialogue between the community of instructors of Buddhism and leading scholars in the field who are updating, revising, and correcting earlier understandings of Buddhist traditions. Each chapter presents new ideas within a particular theme of Buddhist studies and explores how courses can be enhanced with these insights. Contributors in the first section focus on the typical approaches, figures, and traditions in undergraduate courses, such as the role of philosophy in Buddhism, Nagarjuna, Yogacara Buddhism, tantric traditions, and Zen Buddhism. They describe the impact of recent developments-like new studies in the cognitive sciences-on scholarship in those areas. Part Two examines how political engagement and ritual practice have shaped the tradition throughout its history. Focus then shifts to the issues facing instructors of Buddhism-dilemmas for the scholar-practitioner in the academic and monastic classroom, the tradition's possible roles in teaching feminism and diversity, and how to present the tradition in the context of a world religions course. In the final section, contributors offer stories of their own experiences teaching, paying particular attention to the ways in which American culture has impacted them. They discuss the development of courses on American Buddhism; using course material on the family and children; the history and trajectory of a Buddhist-Christian dialog; and Buddhist bioethics, environmentalism, economic development, and social justice. In synthesizing this vast and varied body of research, the contributors in this volume have provided an invaluable service to the field

Based on extensive ethnographic fieldwork conducted in the Central Himalayan region of Kumaon, Tales of Justice and Rituals of Divine Embodiment from the Central Himalayas explores ideas of justice by drawing on oral and written narratives, stories, testimonies, and rituals told and performed in relation to the 'God of Justice', Goludev, and other regional deities. The book seeks to answer several questions: How is the concept of justice defined in South Asia? Why do devotees seek out Goludev for the resolution of matters of justice instead of using the secular courts? What are the sociological and political consequences of situating divine justice within a secular, democratic, modern context? Moreover, how do human beings locate themselves within the indeterminateness and struggles of their everyday existence? What is the place of language and ritual in creating intimacy and self? How is justice linked to intimacy, truth, and being human? The stories and narratives in this book revolve around Goludev's own story and deeds, as well as hundreds of petitions (manauti) written on paper that devotees hang on his temple walls, and rituals (jagar) that involve spirit possession and the embodiment of the deity through designated mediums. The jagars are powerful, extraordinary experiences, mesmerizing because of their intensity but also because of what they imply in terms of how we conceptualize being being human with the seemingly limitless potential to shift, alter, and transform ourselves through language and ritual practice. The petitions, though silent and absent of the singing, drumming, and choreography that accompany jagars, are equally powerful because of their candid and intimate testimony to the aspirations, breakdowns, struggles, and breakthroughs that circumscribe human existence.

Fourteenth-century Japan witnessed a fundamental political and intellectual conflict about the nature of power and society, a conflict that was expressed through the rituals and institutions of two rival courts. Rather than understanding the collapse of Japan's first warrior government (the Kamakura bakufu) and the onset of a chaotic period of civil war as the manipulation of rival courts by powerful warrior factions, this study argues that the crucial ideological and intellectual conflict of the fourteenth century was between the conservative forces of ritual precedent and the ritual determinists steeped in Shingon Buddhism. Members of the monastic nobility who came to dominate the court used the language of Buddhist ritual, including incantations (mantras), gestures (mudras), and "cosmograms" (mandalas projected onto the geography of Japan) to uphold their bids for power. Sacred places that were ritual centers became the targets of military capture precisely because they were ritual centers. Ritual was not simply symbolic; rather, ritual became the orchestration, or actual dynamic, of power in itself. This study undermines the conventional wisdom that Zen ideals linked to the samurai were responsible for the manner in which power was conceptualized in medieval Japan, and instead argues that Shingon ritual specialists prolonged the conflict and enforced the new notion that loyal service trumped the merit of those who simply requested compensation for their acts. Ultimately, Shingon mimetic ideals enhanced warrior power and enabled Shogun Ashikaga Yoshimitsu, rather than the reigning emperor, to assert sovereign authority in Japan.