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Eastern Religion
An emphasis on practicing meditation in yearslong retreats--whether in a cave or a cloister, alone or with a small number of peers--has been a defining feature of Tibetan Buddhism throughout its entire history. Although the life stories and writings of the Himalaya's most famous hermits are well known, the history of this tradition and the details of its practice have largely remained a mystery.
A groundbreaking exploration of individual long-term meditative retreat in Tibetan Buddhism, Mountain Dharma tracks developments in ascetic discourse and practice from the twelfth century to the twentieth. David M. DiValerio provides a comprehensive reading of texts that offer instruction on the eremitic endeavor, comparing how dozens of authors have treated six key orienting concerns: place, people, food, sources of danger, the spiritual lineage, and time. The book traces a genealogy of the Tibetan ascetic self, demonstrating an increasing tendency to adopt practices that contrast the meditator with earlier generations of enlightened masters, defining the latter-day retreatant as a being in time. By viewing instructions for how to live in retreat as technologies of self, this book sheds new light on how the history of this tradition has been driven by evolving notions of personhood. Methodologically innovative and richly sourced, Mountain Dharma sets a new standard for the historical study of asceticism.
Deshimaru's work fills a great gap in the interpretations of this seminal text in that he emphasizes "mind-emptiness" (ku) as the foundation of Zen practice, in contrast to the usual "mindfulness" focus of other Zen approaches. This "emptiness" and "purpose of no purpose" is one of the most difficult ideas for Westerners to understand. Yet we know that our most cherished values are based on mushotoku mind when it comes to love. We value the unselfish love of family or country that is based not on what we can get from the relationship but on what we can give. We know, too, that these virtues are not accomplished directly through our will but indirectly through dropping our expectations.
In his lectures on this subject, gathered here into one volume by translator and Zen teacher Richard Collins, Deshimaru returns to a chorus: Mushotoku mind is the key attitude characterizing the way of the Buddha, the way of the bodhisattva, the way of Zen and zazen, and the way of all sutras (teachings).
The written word has a checkered past in the history of Zen, which offers mind-to-mind transmission of wisdom without scripture and without words. Still, it is difficult to imagine Zen without its literature. Poems, koans, anecdotes, autobiographies, commentaries, sutras, all play a role in the transmission of Zen from the fifth century to the present. Ultimately, these written records can always be only fingers pointing at the moon of zazen.
Interpretations of the Heart Sutra abound, from as early as the T'ang dynasty. Deshimaru's contribution to this wealth is colored by his Japanese heritage, his knowledge of Western philosophy, the cross-fertilization received from Parisian students of the 1960-70s, and above all by the central place he gives to mushotoku, which Richard Collins translator calls "the heart of the Heart Sutra."
Readers will be captivated by this wonderfully accessible and profound book. "Music in the Sky" concludes with brief biographies of all sixteen previous Karmapas, specially composed for this collection by the highly respected Seventh Dzogchen Ponlop Rinpoche. Here the reader will discover the compelling histories of the first Tibetan masters to be recognized as reincarnate lamas. "Music in the Sky" presents a definitive portrait of the Seventeenth Karmapa, strengthened and illuminated by an authoritative depiction of his place in one of the world's most revered lines of spiritual teachers.
Drawing on Eastern tradition, Naikan ("nye-kahn") is a structured method for intensely meditating on our lives, our interconnections, our missteps. Through Naikan we develop a natural and profound sense of gratitude for blessings bestowed on us by others, blessings that were always there but went unnoticed. This collection of introductory essays, parables, and inspirations explains what Naikan is and how it can be applied to life and celebrations throughout the year.
Gregg Krech is Executive Director of the ToDo Institute, a Naikan education and retreat center near Middlebury, Vermont.
While some practices focus on compassion and mindfulness as the goals of Zen practice, No Fear Zen contends that these are outcomes that occur naturally, spontaneously, and automatically from right practice without any goal or object whatsoever. In this way, No Fear Zen is the sequel to the author's edition of Deshimaru's Mushotoku Mind, which encouraged practice for one purpose only, the purpose of no purpose, the gain of no gain, the profit of no profit.
The brief Zen talks that constitute the core of the book continue the tradition of spontaneous oral teachings delivered by the teacher (or roshi) during zazen. The collection might remind some of the classic Zen Mind, Beginner's Mind, since the talks can serve either as an introduction to those beginning practice or as a manual for those interested in a structured approach to Zen practice. The tone of the talks ranges from humorous and informal to penetrating and philosophical, with references to day-to-day issues we all face as well as to works of literature. For example, several essays instruct in how to sit, how to manage mind and emotions, while others roam into difficult arenas, like the author's experience in bringing zazen instruction to those incarcerated in a federal penitentiary. As a professor of arts and humanities, Dr. Collins uses great literature, like Shakespeare's Hamlet, to demonstrate his case for fearless action uncomplicated by over-thinking.
The collection ends with a sustained commentary on the twenty-one deathbed teachings of the samurai Miyamoto Musashi to his student Terao Magonojo. This provides a suitable conclusion to the work, which has focused on concentration and discipline for their own sake with the result of dispelling fear of death and fear of life. As the author's teacher, Robert Livingston, always said, coming to zazen was like climbing into your coffin, but after zazen there was "no fear."
This volume presents the only English translation of the prayers of Japan's indigenous religious tradition, Shinto. These prayers, norito, are works of religious literature that are basic to our understanding of Japanese religious history. Locating Donald Philippi as one of a small number of scholars who have developed a perceptive approach to the problem of "hermeneutical distance" in dealing with ancient or foreign texts, Joseph M. Kitagawa recalls Mircea Eliade's observation that "most of the time [our] encounters and comparisons with non-Western cultures have not made all the `strangeness' of these cultures evident. . . . We may say that the Western world has not yet, or not generally, met with authentic representatives of the `real' non-Western traditions." Composed in the stately ritual language of the ancient Japanese and presented as a "performing text," these prayers are, Kitagawa tells us, "one of the authentic foreign representatives in Eliade's sense." In the preface Kitagawa elucidates their significance, discusses Philippi's methods of encountering the "strangeness" of Japan, and comments astutely on aspects of the encounter of East and West.
While there are numerous books on Buddhist meditation and philosophy, there are few books that are entirely devoted to the practice of Buddhist ethics. Here Subhadramati, an experienced teacher of meditation and ethics, communicates clearly both their founding principles and the practical methods to embody them. She begins by stating that Buddhist ethics don't see human nature as something to be beaten into submission, tamed, or domesticated. Buddhism is not trying "to cure life of itself." Buddhism is about fulfilling our human nature, not diminishing it, and its ethics are both the means and the expression of this fulfillment. In Buddhism, being ethical means being truly human.
Buddhist ethics are thus not about conforming to a set of conventions, not about "being good" in order to gain material, social, or religious rewards. Instead, as Subhadramati outlines, living ethically springs from the awareness that other people are essentially no different from ourselves. We can, if we choose, actively develop this awareness, through cultivating more and more love, clarity, and contentment. Helping us to come into a greater harmony with all that lives, including ourselves, this is ultimately a guidebook to a more satisfactory life.
Subhadramati is a teacher of meditation and Buddhism at the London Buddhist Centre. This is her first book.
Jan Chozen Bays
Melody Ermachild Chavis
Zoketsu Norman Fischer
Thich Nhat Hanh
Jack Kornfield
Kenneth Kraft
Joanna Macy
Jarvis Jay Masters
Fleet Maull
Susan Moon
Wendy Egyoku Nakao
Maylie Scott
Gary Snyder
Robert Thurman
Joan Tollifson
Diana Winston
Six lectures by eminent Buddhist thinker Keiji Nishitani reflecting on Buddhism for the modern world.
On Buddhism presents the first English-language translation of a series of lectures by Keiji Nishitani (1900-1990), a major Buddhist thinker and a key figure in the Kyoto School of Japanese philosophy. Originally delivered in the early 1970s, these lectures focus on the transformation of culture in the modern age and the subsequent decline in the importance of the family and religion. Nishitani's concern is that modernity, with its individualism, materialism, and contractual ethics, is an insufficient basis for human relationships. With deep insight into both Buddhism and Christianity, he explores such issues as the nature of genuine human existence, the major role of conscience in our advance to authenticity, and the needed transformation of religion. Nishitani criticizes contemporary Buddhism for being too esoteric and asks that it "come down from Mt. Hiei" to reestablish itself as a vital source of worthy ideals and to point toward a way of remaining human even in a modern and postmodern world.
In Easwaran s universal method of passage meditation, you choose a spiritual text, or passage, from the world s great traditions that embodies your highest ideals. You memorize it, and then send it deep into consciousness through slow, sustained attention. This method of meditation stays fresh because you can vary the passages according to your own needs. With regular practice, the passages become lifelines, taking you to the source of wisdom deep within and then guiding you through the challenges of daily life.
Meditation is supported by seven other points in Easwaran s spiritual program, helping you to stay calm, kind, and focused throughout the day.
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Drawing on textual and anthropological research, this book demonstrates how popular ritual texts and stories have shaped the religion and culture of the only surviving Mahayana Buddhist society, the Newars of Kathmandu.
This book demonstrates how popular ritual texts and story narratives have shaped the religious life and culture of the only surviving South Asian Mahayana Buddhist society, the Newars of Kathmandu. It begins with an account of the Newar Buddhist community's history and its place within the religious environment of Nepal and proceeds to build around five popular translations, several of which were known across Asia: the Srngabheri Avadana, the Simhalasarthabahu Avadana, the Tara, the Mahakala Vratas, and the Pancaraksa. Lewis documents how the respective texts have been domesticated in Nepal's art and architecture, healing traditions, and rituals. He shows how they provide paradigmatic case studies that transcend the Nepalese context, illustrating universal practices or issues in all Buddhist communities, such as gender relations and stupa veneration, the role of merchants, ethnicity, violence, devotions to celestial bodhisattvas by kings and women, and the role of mantra recitations and healing rituals in the lives of Buddhists.
A collection of stories about women from the thirteenth-century Buddhist work that reveals much about women's status in their society and within Buddhism.
A fascinating collection about Buddhist women translated from the thirteenth-century Sinhala Buddhist text, the Saddharmaratnāvaliya, these stories provide insights into the social status and roles of women in medieval India and Sri Lanka and the Buddhist doctrinal ideal. They also reflect the changes that took place as the Buddhist position on gender and female sexuality accommodated the social realities of the time. Translating, contextualizing, and commenting on the narratives, Ranjini Obeyesekere highlights the differences in perspective between the celibate monks who were the literary authors of the Saddharmaratnāvaliya and the social world of their audience.