The Sociology of Early Buddhism

The Sociology of Early Buddhism
This volume analyzes the remarkable ability of Buddhism to survive within a strong urban environment despite its renunciant nature. Early Buddhism flourished because it was able to take up the challenge represented by buoyant economic conditions and the need for cultural uniformity in the newly emergent states in northeastern India from the fifth century BCE onwards. In spite of the Buddhist ascetic imperative, the Buddha and other celebrated monks moved easily through various levels of society and fitted into the urban landscape they inhabited. The book offers reasons for this apparent inconsistency.

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Daoism

Daoism
Daoism is one of the great philosophical and religious traditions that grew and flowered in China. Unlike the great Western religions, Daoism has no one God or even a founding prophet. One of its central beliefs is that each person must follow his or her own path to the Dao, or 'Way of Life.' By being so universal and yet so personal, Daoism has exerted a significant influence on the spiritual life of many cultures both in Asia and throughout the world. "Daoism, Third Edition" traces the progress of Daoist thought, from the great Daodejing, or "The Book of the Way and Its Power" by Laozi, to the contemporary "Tao of Physics" by Fritjof Capra. This revised edition also examines the restoration of Daoism under China's religious freedom clause, the slow rebirth of Daoist monasticism, renewed interest in Daoism in China and abroad, and the impact of tourism on the monastic tradition. Coverage includes: meditation and the concept of wuwei; Daoism, Confucianism, and Buddhism; the growth and spread of religious Daoism; art and literature within Daoism; and political turbulence in the 20th century.

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Sera: The Way of the Tibetan Monk

Sera: The Way of the Tibetan Monk - S Rock
Tibet was once home to thousands of thriving Buddhist monasteries. But in 1959, following a Tibetan uprising against China's long occupation, nearly all were destroyed by the Chinese military, the practice of Buddhism was outlawed, and the Dalai Lama was forced into exile. In March of that year, Chinese tanks bombarded the 540-year-old Sera Jey Monastery in Lhasa, Tibet, killing hundreds of monks and destroying ancient texts and invaluable artifacts that had been collected over centuries. Thousands of survivors fled over perilous mountain passes to neighboring India, many with only thin robes and light footwear to shield them from the harsh winter conditions of the Himalayas.The Sera Jey Monastery, reestablished near Mysore, India, now houses 5,000 Buddhist monks living in exile-including many who escaped the attack on the Tibetan monastery in 1959, and many more who have never known their ancestral homeland. Providing an intimate glimpse of this rarely seen world, Sera: The Way of the Tibetan Monk evokes the subtle moods and rhythms of this Buddhist community that has steadfastly carried on the legacy of the original Sera Jey. More than 100 duotone photographs capture daily rituals and sacred ceremonies, serious moments and playful gestures, compassionate faces and expressions of inspired serenity. Moving and unforgettable, Sheila Rock's portraits celebrate the tranquility, simple joys, and unadorned beauty of the ascetic life, offering a powerful testament to the strength and resilience of a persecuted people. A percentage of the royalties from this book go to the Sera Jhe Health Care Committee in aid of various humanitarian projects.

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Death and the Afterlife in Japanese Buddhism

Death and the Afterlife in Japanese Buddhism
For more than a thousand years, Buddhism has dominated Japanese death rituals and concepts of the afterlife. The nine essays in this volume, ranging chronologically from the tenth century to the present, bring to light both continuity and change in death practices over time. They also explore the interrelated issues of how Buddhist death rites have addressed individual concerns about the afterlife while also filling social and institutional needs and how Buddhist death-related practices have assimilated and refigured elements from other traditions, bringing together disparate, even conflicting, ideas about the dead, their postmortem fate, and what constitutes normative Buddhist practice.

The idea that death, ritually managed, can mediate an escape from deluded rebirth is treated in the first two essays. Sarah Horton traces the development in Heian Japan (794-1185) of images depicting the Buddha Amida descending to welcome devotees at the moment of death, while Jacqueline Stone analyzes the crucial role of monks who attended the dying as religious guides. Even while stressing themes of impermanence and non-attachment, Buddhist death rites worked to encourage the maintenance of emotional bonds with the deceased and, in so doing, helped structure the social world of the living. This theme is explored in the next four essays. Brian Ruppert examines the roles of relic worship in strengthening family lineage and political power; Mark Blum investigates the controversial issue of religious suicide to rejoin one's teacher in the Pure Land; and Hank Glassman analyzes how late medieval rites for women who died in pregnancy and childbirth both reflected and helped shape changing gender norms.

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The Record of Linji

The Record of Linji
The Linji lu (Record of Linji) has been an essential text of Chinese and Japanese Zen Buddhism for nearly a thousand years. A compilation of sermons, statements, and acts attributed to the great Chinese Zen master Linji Yixuan (d. 866), it serves as both an authoritative statement of Zen's basic standpoint and a central source of material for Zen koan practice. Scholars study the text for its importance in understanding both Zen thought and East Asian Mahayana doctrine, while Zen practitioners cherish it for its unusual simplicity, directness, and ability to inspire.
One of the earliest attempts to translate this important work into English was by Sasaki Shigetsu (1882-1945), a pioneer Zen master in the U.S. and the founder of the First Zen Institute of America. At the time of his death, he entrusted the project to his wife, Ruth Fuller Sasaki, who in 1949 moved to Japan and there founded a branch of the First Zen Institute at Daitoku-ji. Mrs. Sasaki, determined to produce a definitive translation, assembled a team of talented young scholars, both Japanese and Western, who in the following years retranslated the text in accordance with modern research on Tang-dynasty colloquial Chinese. As they worked on the translation, they compiled hundreds of detailed notes explaining every technical term, vernacular expression, and literary reference. One of the team, Yanagida Seizan (later Japan's preeminent Zen historian), produced a lengthy introduction that outlined the emergence of Chinese Zen, presented a biography of Linji, and traced the textual development of the Linji lu. The sudden death of Mrs. Sasaki in 1967 brought the nearly completed project to a halt. An abbreviated version of the book was published in 1975, but neither this nor any other English translations that subsequently appeared contain the type of detailed historical, linguistic, and doctrinal annotation that was central to Mrs. Sasaki's plan.

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Being a Buddhist Nun: The Struggle for Enlightenment in the Himalayas

Being a Buddhist Nun: The Struggle for Enlightenment in the Himalayas
This prize winning ethnography describes the politics of buddhism, butter, and barley in the Indian Himalayas. They may shave their heads, don simple robes, and renounce materialism and worldly desires. But the women seeking enlightenment in a Buddhist nunnery high in the folds of Himalayan Kashmir invariably find themselves subject to the tyrannies of subsistence, subordination, and sexuality. Ultimately, Buddhist monasticism reflects the very world it is supposed to renounce. Butter and barley prove to be as critical to monastic life as merit and meditation. Kim Gutschow lived for more than three years among these women, collecting their stories, observing their ways, studying their lives. Her book offers the first ethnography of Tibetan Buddhist society from the perspective of its nuns.

Gutschow depicts a gender hierarchy where nuns serve and monks direct, where monks bless the fields and kitchens while nuns toil in them. Monasteries may retain historical endowments and significant political and social power, yet global flows of capitalism, tourism, and feminism have begun to erode the balance of power between monks and nuns. Despite the obstacles of being considered impure and inferior, nuns engage in everyday forms of resistance to pursue their ascetic and personal goals.

A richly textured picture of the little known culture of a Buddhist nunnery, the book offers moving narratives of nuns struggling with the Buddhist discipline of detachment. Its analysis of the way in which gender and sexuality construct ritual and social power provides valuable insight into the relationship between women and religion in South Asia today.

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The Madman's Middle Way: Reflections on Reality of the Tibetan Monk Gendun Chopel

The Madman's Middle Way: Reflections on Reality of the Tibetan Monk Gendun Chopel
Gendun Chopel is considered the most important Tibetan intellectual of the twentieth century. His life spanned the two defining moments in modern Tibetan history: the entry into Lhasa by British troops in 1904 and by Chinese troops in 1951. Recognized as an incarnate lama while he was a child, Gendun Chopel excelled in the traditional monastic curriculum and went on to become expert in fields as diverse as philosophy, history, linguistics, geography, and tantric Buddhism. Near the end of his life, before he was persecuted and imprisoned by the government of the young Dalai Lama, he would dictate the Adornment for Nagarjuna’s Thought, a work on Madhyamaka, or “Middle Way,” philosophy. It sparked controversy immediately upon its publication and continues to do so today.
The Madman’s Middle Way presents the first English translation of this major Tibetan Buddhist work, accompanied by an essay on Gendun Chopel’s life liberally interspersed with passages from his writings. Donald S. Lopez Jr. also provides a commentary that sheds light on the doctrinal context of the Adornment and summarizes its key arguments. Ultimately, Lopez examines the long-standing debate over whether Gendun Chopel in fact is the author of the Adornment; the heated critical response to the work byTibetan monks of the Dalai Lama’s sect; and what the Adornment tells us about Tibetan Buddhism ’s encounter with modernity. The result is an insightful glimpse into a provocative and enigmatic work that will be of great interest to anyone seriously interested inBuddhism or Asian religions.

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Socially Engaged Buddhism - Sallie B. King

Socially Engaged Buddhism - Sallie B. King
"Socially Engaged Buddhism" is an introduction to the contemporary movement of Buddhists, East and West, who actively engage with the problems of the world - social, political, economic, and environmental - on the basis of Buddhist ideas, values, and spirituality. Sallie B. King, one of North America's foremost experts on the subject, identifies in accessible language the philosophical and ethical thinking behind the movement and examines how key principles such as karma, the Four Noble Truths, interdependence, nonharmfulness, and nonjudgmentalism relate to social engagement. Many people believe that Buddhists focus exclusively on spiritual attainment. Professor King examines why Engaged Buddhists involve themselves with the problems of the world and how they reconcile this involvement with the Buddhist teaching of nonattachment from worldly things. Engaged Buddhists, she answers, point out that because the root of human suffering is in the mind, not the world, the pursuit of enlightenment does not require a turning away from the world. Working to reduce suffering in humans, living things, and the planet is integral to spiritual practice and leads to selflessness and compassion. "Socially Engaged Buddhism" is a sustained reflection on social action as a form of spirituality expressed in acts of compassion, grassroots empowerment, nonjudgmentalism, and nonviolence. It offers an inspiring example of how one might work for solutions to the troubles that threaten the peace and well-being of our planet and its people.

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Heart Sutra - Prajna Paramita Hrdaya Sutram - Imee Ooi

Heart Sutra - Prajna Paramita Hrdaya Sutram - Imee Ooi
The Heart Sutra appears to refer to the use of perfect wisdom (prajnaparamita) to cleanse error from the heart (hridaya)...

The Heart Sutra (Prajnaparamita) is one of the most universal Buddhist chants in the world. It is a classic chant recited among both the Mahayana, Zen and Vajrayana/Tibetan Buddhists. This is powerful chants, especially when played/chanted around the full moon, new moon and for uplifting the heart. Pali narration.

The Prajnaparamita Hrdaya Sutram 1
The Prajnaparamita Hrdaya Sutram 2
The Prajnaparamita Hrdaya Sutram 3

Unmistaken Child (2008)

Unmistaken Child (2008)
The Buddhist concept of reincarnation, while both mysterious and enchanting, is hard for most westerners to grasp. UNMISTAKEN CHILD follows the four-year search for the reincarnation of Lama Konchog, a world-renowned Tibetan master who passed away in 2001 at age 84. The Dalai Lama charges the deceased monk’s devoted disciple, Tenzin Zopa (who had been in his service since the age of seven), to search for his master’s reincarnation.

Tenzin sets off on this unforgettable quest on foot, mule and even helicopter, through breathtaking landscapes and remote traditional Tibetan villages. Along the way, Tenzin listens to stories about young children with special characteristics, and performs rarely seen ritualistic tests designed to determine the likelihood of reincarnation. He eventually presents the child he believes to be his reincarnated master to the Dalai Lama so that he can make the final decision.

Stunningly shot, UNMISTAKEN CHILD is a beguiling, surprising, touching, even humorous experience.

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