Imagine a world without beauty, myth, celebration or ritual. It seems that to feel fully and vibrantly alive, these experiences are essential to us. Devotional ritual speaks this language of the heart, but can be a confronting aspect of Buddhism for some people in the West. Skilfully steering us through the difficulties we may encounter, Sangharakshita leads us through the sevenfold puja, a sequence of devotional moods found in Tibetan and Indian forms of Buddhism
"Refiguring East Asian Religious Art consists of twelve chapters organized in four sections, titled "Death of the Buddha and Buddhist Icons," "Kinship and Commemoration," "Filial Piety and Politics," and "Constructing Ritual Space." Instead of designating self-contained entities, these subtitles point to four general themes of the volume, around which the authors address interrelated issues from different perspectives. Co-editors Paul Copp and Wu Hung have brought together these essays (richly illustrated with images and photos) by leading scholars to compose an outstanding text. This book reflects on the roles that the integration and interpenetration of Buddhist devotion and ancestor veneration played in creating images, objects, and architectural forms in premodern East Asia. These reflections are occasioned by specific historical cases, not motivated by abstract theoretical agendas. The case analyses, in turn, revolve in various degrees around the phenomenon and concept of death, whether the passing of the Buddha, the departure of family members, or the destruction of religious icons"--
Mediating the Power of Buddhas offers a fascinating analysis of the seventh-century ritual manual, the Mañjusrimulakalpa. This medieval text is intended to reveal the path into a ritual universe where the power of a buddha abides. Author Glenn Wallis traces the strategies of the Mañjusrimulakalpa to enable its committed reader to perfect the promised ritual, uncovering what conditions must be met for ritual practice to succeed and what personal characteristics practitioners must possess in order to realize the ritual intentions of the Buddhist community. The manual itself was written at a key point in Buddhist history, one when Hindu forms of practice were still imitated and on the cusp of the shift from Mahāyāna to Vajrayāna (or Tantric) Buddhism. In addition, the Mañjusrimulakalpa presents a rich compendium of Buddhist life in an earlier era, containing information on a variety of its readers' concerns: astrology, astronomy, medicine and healing, ritual practice, iconography, devotion, and meditation.
Providing an overall interpretation of the Buddhist monument Borobudur in Indonesia, this book looks at Mahayana Buddhist religious ideas and practices that could have informed Borobudur, including both the narrative reliefs and the Buddha images. The author explores a version of the classical Mahayana that foregrounds the importance of the visual in relation to Buddhist philosophy, meditation, devotion, and ritual. The book goes on to show that the architects of Borobudur designed a visual world in which the Buddha appeared in a variety of forms and could be interpreted in three ways: by realizing the true nature of his teaching, through visionary experience, and by encountering his numinous presence in images. Furthermore, the book analyses a particularly comprehensive and programmatic expression of Mahayana Buddhist visual culture so as to enrich the theoretical discussion of the monument. It argues that the relief panels of Borobudur do not passively illustrate, but rather creatively "picture" selected passages from texts. Presenting new material, the book contributes immensely to a new and better understanding of the significance of the Borobudur for the field of Buddhist and Religious Studies.
As long as our minds are dominated by the conditions of the external world, we are bound to remain in a state of dissatisfaction, always vulnerable to grief and fear. How then can we develop an inner sense of well-being and redefine our relationship to a world that seems unavoidably painful and unkind? Many have found a practical answer to that question in the teachings of Tibetan Buddhism. Here at last is an organized overview of these teachings, beginning with the basic themes of the sutras--the general discourses of the Buddha--and continuing through the esoteric concepts and advanced practices of Tantra. Unlike other introductions to Tibetan Buddhism, this accessible, enjoyable work doesn't stop with theory and history, but relates timeless spiritual principles to the pressing issues of modern life, both in terms of our daily experience and our uniquely Western world view. This fascinating, highly readable book asks neither unquestioning faith nor blind obedience to abstract concepts or religious beliefs. Rather, it challenges us to question and investigate life's issues for ourselves in the light of an ancient and effective approach to the sufferings and joys of the human condition.
An innovative meditation master cuts through common misconceptions about Buddhism, revealing what it truly means to walk the path of the Buddha So you think you’re a Buddhist? Think again. Tibetan Buddhist master Dzongsar Jamyang Khyentse, one of the most creative and innovative lamas teaching today, throws down the gauntlet to the Buddhist world, challenging common misconceptions, stereotypes, and fantasies. In What Makes You Not a Buddhist, Khyentse reviews the four core truths of the tradition, using them as a lens through which readers can examine their everyday lives. With wit and irony, he urges readers to move beyond the superficial trappings of Buddhism—beyond the romance with beads, incense, or exotic robes—straight to the heart of what the Buddha taught. Khyentse’s provocative, non-traditional approach to Buddhism will resonate with students of all stripes and anyone eager to bring this ancient religious tradition into their twenty-first-century lives.
How do contemporary films depict Buddhists and Buddhism? What aspects of the Buddhist tradition are these films keeping from our view? By repeatedly romanticizing the meditating monk, what kinds of Buddhisms and Buddhists are missing in these films and why? Silver Screen Buddha is the first book to explore the intersecting representations of Buddhism, race, and gender in contemporary films. Sharon A. Suh examines the cinematic encounter with Buddhism that has flourished in Asia and in the West in the past century – from images of Shangri-La in Frank Capra's 1937 Lost Horizon to Kim Ki-Duk's 2003 international box office success Spring, Summer, Fall, Winter...and Spring. The book helps readers see that representations of Buddhism in Asia and in the West are fraught with political, gendered, and racist undertones. Silver Screen Buddha draws significant attention to ordinary lay Buddhism, a form of the tradition given little play in popular film. By uncovering the differences between a fictionalized, commodified, and exoticized Buddhism, Silver Screen Buddha brings to light expressions of the tradition that highlight laity and women, on the one hand, and Asian and Asian Americans, on the other. Suh engages in a re-visioning of Buddhism that expands the popular understanding of the tradition, moving from the dominance of meditating monks to the everyday world of raced, gendered, and embodied lay Buddhists.
Buddhist Manuscript Cultures explores how religious and cultural practices in premodern Asia were shaped by literary and artistic traditions as well as by Buddhist material culture. This study of Buddhist texts focuses on the significance of their material forms rather than their doctrinal contents, and examines how and why they were made. Contributions are by reputed scholars in Buddhist Studies and represent diverse disciplinary approaches from religious studies, art history, anthropology, and history.
This anthology, first published in 1995, illustrates the vast scope of Buddhist practice in Asia, past and present. Re-released now in a slimmer but still extensive edition, Buddhism in Practice presents a selection of thirty-five translated texts--each preceded by a substantial introduction by its translator. These unusual sources provides the reader with a sense of the remarkable diversity of the practices of persons who over the course of 2,500 years have been identified, by themselves or by others, as Buddhists. Demonstrating the many continuities among the practices of Buddhist cultures widely separated by both history and geography, Buddhism in Practice continues to provide an ideal introduction to Buddhism and a source of new insights for scholars.
