Investigating the relationship between early Buddhism and the society in which it developed, this study analyzes aspects of the social, political, religious, and economic environment of the Buddha's era, including the Buddhist system of stratification; the social origins of the bhikkhus and the upasakas; the role of power; the category of gahapati; and the Buddhist concept of the ideal socio-political system.

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 north-eastern India from the fifth century BCE onwards. This book begins with the apparent inconsistency of Buddhism, a renunciant movement, surviving within a strong urban environment, and draws out the implications of this. 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 Sociology of Early Buddhism tells how and why the early monks were able to exploit the social and political conditions of mid-first millennium north-eastern India in such a way as to ensure the growth of Buddhism into a major world religion. Its readership lies both within Buddhist studies and more widely among historians, sociologists and anthropologists of religion.

How do archaeologists explore the various dimensions of religion? Lars Fogelin uses archaeological work at Thotlakonda in Southern India as his lens in a broader examination of Buddhist monastic life. He discovers the tension between the desired isolation of the monastery and the mutual engagement with neighbors in the Early Historic Period. He also sketches how religious architectural design and use of landscape helped to shaped these relationships. Drawing on historical accounts, religious documents, and inscriptions, as well as results of his systematic archaeological survey, Fogelin is able to shed new light on the ritual and material workings of Early Buddhism in this region, and shows how archaeology can contribute to our understanding of religious practice.

Throughout the centuries, moral philosophers, both Eastern and Western, considered a permanent and eternal law a necessary requirement for the formulation of a moral principle. If such a law was not empirically given, it had to be determined through reason. In contrast, early Buddhism presented a radical theory of impermanence. Interpreters of early Buddhism have been unable to abandon the presupposition of permanence, however, and hence have persisted in viewing nirvana or freedom as a permanent and eternal state to be contrasted with the impermanent world of sensory experience and bondage. Ethics in Early Buddhism is David J. Kalupahana's balanced and brilliantly concise attempt to place the early Buddhist descriptions of the world of experience, the state of freedom, and the moral principle leading to such freedom within the framework of impermanence.

Offering a feminist analysis of foundational Buddhist texts, along with a Buddhist approach to social issues in a globalized world, Hsiao-Lan Hu revitalizes Buddhist social ethics for contemporary times. Hu's feminist exegesis references the Nikāya-s from the "Discourse Basket" of the Pāli Canon. These texts, among the earliest in the Buddhist canon, are considered to contain the sayings of the Buddha and his disciples and are recognized by all Buddhist schools. At the heart of the ethics that emerges is the Buddhist notion of interdependent co-arising, which addresses the sexism, classism, and frequent overemphasis on individual liberation, as opposed to communal well-being, for which Buddhism has been criticized. Hu notes the Buddha's challenge to social hierarchies during his life and compares the notion of "non-Self" to the poststructuralist feminist rejection of the autonomous subject, maintaining that neither dissolves moral responsibility or agency. Notions of kamma, nibbāna, and dukkha (suffering) are discussed within the communal context offered by insights from interdependent co-arising and the Noble Eightfold Path. This work uniquely bridges the worlds of Buddhism, feminism, social ethics, and activism and will be of interest to scholars, students, and readers in all of these areas.

This book offers a new interpretation of the relationship between 'insight practice' (satipatthana) and the attainment of the four jhànas (i.e., right samàdhi), a key problem in the study of Buddhist meditation. The author challenges the traditional Buddhist understanding of the four jhànas as states of absorption, and shows how these states are the actualization and embodiment of insight (vipassanà). It proposes that the four jhànas and what we call 'vipassanà' are integral dimensions of a single process that leads to awakening. Current literature on the phenomenology of the four jhànas and their relationship with the 'practice of insight' has mostly repeated traditional Theravàda interpretations. No one to date has offered a comprehensive analysis of the fourfold jhàna model independently from traditional interpretations. This book offers such an analysis. It presents a model which speaks in the Nikàyas' distinct voice. It demonstrates that the distinction between the 'practice of serenity' (samatha-bhàvanà) and the 'practice of insight' (vipassanà-bhàvanà) – a fundamental distinction in Buddhist meditation theory – is not applicable to early Buddhist understanding of the meditative path. It seeks to show that the common interpretation of the jhànas as 'altered states of consciousness', absorptions that do not reveal anything about the nature of phenomena, is incompatible with the teachings of the Pàli Nikàyas. By carefully analyzing the descriptions of the four jhànas in the early Buddhist texts in Pàli, their contexts, associations and meanings within the conceptual framework of early Buddhism, the relationship between this central element in the Buddhist path and 'insight meditation' becomes revealed in all its power. Early Buddhist Meditation will be of interest to scholars of Buddhist studies, Asian philosophies and religions, as well as Buddhist practitioners with a serious interest in the process of insight meditation.

Critically exploring medical thought in a cultural milieu with no discernible influence from the European Enlightenment, Being Human in a Buddhist World reveals an otherwise unnoticed intersection of early modern sensibilities and religious values in traditional Tibetan medicine. It further studies the adaptation of Buddhist concepts and values to medical concerns and suggests important dimensions of Buddhism's role in the development of Asian and global civilization. Through its unique focus and sophisticated reading of source materials, Being Human adds a crucial chapter in the larger historiography of science and religion. The book opens with the bold achievements in Tibetan medical illustration, commentary, and institution building during the period of the Fifth Dalai Lama and his regent, Desi Sangye Gyatso, then looks back to the work of earlier thinkers, tracing a strategically astute dialectic between scriptural and empirical authority on questions of history and the nature of human anatomy. It follows key differences between medicine and Buddhism in attitudes toward gender and sex and the moral character of the physician, who had to serve both the patient's and the practitioner's well-being. Being Human in a Buddhist World ultimately finds that Tibetan medical scholars absorbed ethical and epistemological categories from Buddhism yet shied away from ideal systems and absolutes, instead embracing the imperfectability of the human condition.