Visions of the Buddha offers a ground-breaking approach to the nature of the early discourses of the Buddha, the most foundational scriptures of Buddhist religion. Although the early discourses are commonly considered to be attempts to preserve the Buddha's teachings, Shulman demonstrates that these texts are full of creativity, and that their main aim is to beautify the image of the wonderous Buddha. While the texts surely care for the early teachings and for the Buddha's philosophy or his guidelines for meditation, and while at times they may relate real historical events, they are no less interested in telling good stories, in re-working folkloric materials, and in the visionary contemplation of the Buddha in order to sense his unique presence. The texts can thus be, at times, a type of meditation. Eviatar Shulman frames the early discourses as literary masterpieces that helped Buddhism achieve the wonderful success it has obtained. Much of the discourses' masterful storytelling was achieved through a technique of composition defined here as the play of formulas. In the oral literature of early Buddhism, texts were composed of formulas, which are repeated within and between texts. Shulman argues that the formulas are the real texts of Buddhism, and are primary to full discourses. Shaping texts through the play of formulas balances conservative and innovative tendencies within the tradition, making room for creativity within accepted forms and patterns. The texts we find today are thus versions--remnants--chosen by history of a much more vibrant and dynamic creative process.

Examines the state of those experiencing suffering, those engaged in the methods leading towards freedom from unhappiness and misery, and those fully enlightened ones who have attained the highest goal of omniscient awakening.

One of the masters of Pure Land Buddhism shows how to have a vision of the Land Sukhavati and its Lord by using the sutra as a manual of visualization.

"The relations between eastern and western cultures have long been a neglected topic, and this careful and intelligent look at a small but significant part of those relations is most welcome."--Thomas McEvilley, author of The Shape of Ancient Thought "How wonderful that Jacquelynn Baas has seen the light of the Buddha's smile shining from faraway Asia into the realm of the art of modern times in what we think of as the West! . . . Her work reveals how some of our most influential artists explored and expressed the sophisticated perceptions and joyful energy emanating from the realm of Buddhist Asia."--Robert A. F. Thurman "As a Buddhist scholar and artist I welcome this thoughtful and richly detailed study of how many aspects of Buddhism have stimulated, invigorated, and enriched Western arts over the past 150 years."--Stephen Addiss, author of The Art of Zen "A crucial contribution to modern art studies, this high-spirited text surveys Western artists awakened by the wisdom of the East, from Monet and Duchamp to O'Keeffe to Martin. It is a thoughtful book about thoughtful artists, their values and their visions, with a lot to offer general readers and specialists alike."--Charles Stuckey, Associate Professor of Art History at the School of the Art Institute of Chicago

In a unique overview of this inspiring tradition, Nagapriya introduces its themes and spectrum of practices, literature and movements. Charting the evolution and expression of the Mahayana as a whole, he tracks its movement across South and East Asia, uncovering its history, culture and doctrines and blending this extensive knowledge with a strong element of lived practice. Ideal for both teaching and personal use, this far-reaching guide provides a solid foundation for any study in Buddhism and a valuable voice on Asian history.

Visions of the Buddha offers a ground-breaking approach to the nature of the early discourses of the Buddha, the most foundational scriptures of Buddhist religion. Although the early discourses are commonly considered to be attempts to preserve the Buddha's teachings, Shulman demonstrates that these texts are full of creativity, and that their main aim is to beautify the image of the wonderous Buddha. While the texts surely care for the early teachings and for the Buddha's philosophy or his guidelines for meditation, and while at times they may relate real historical events, they are no less interested in telling good stories, in re-working folkloric materials, and in the visionary contemplation of the Buddha in order to sense his unique presence. The texts can thus be, at times, a type of meditation. Eviatar Shulman frames the early discourses as literary masterpieces that helped Buddhism achieve the wonderful success it has obtained. Much of the discourses' masterful storytelling was achieved through a technique of composition defined here as the play of formulas. In the oral literature of early Buddhism, texts were composed of formulas, which are repeated within and between texts. Shulman argues that the formulas are the real texts of Buddhism, and are primary to full discourses. Shaping texts through the play of formulas balances conservative and innovative tendencies within the tradition, making room for creativity within accepted forms and patterns. The texts we find today are thus versions--remnants--chosen by history of a much more vibrant and dynamic creative process.

Farber's photographs open a view of the beauty and diversity of Buddhist life around the world. His eye for composition, his attention to color and detail, and his intimate knowledge of Buddhism come together to produce a study in the human face, in the art of spiritual devotion, in the evocative power of landscape. The photographs, together with Farber's extensive captions, take us to the temples, monasteries, and colorful streets of Los Angeles, Kyoto, and Bangkok, and travel onward to China, India, Nepal, South Korea, and Taiwan. These images capture some of the last Tibetan masters to have received their training before the Chinese invasion. They also picture some of the great teachers of our day--the Dalai Lama, Thich Nhat Hanh, and Kalu Rinpoche. They depict Buddhists alone and in crowds, in cities rich and poor, in meditation and in conversation. --From publisher description.

"A collection of texts on Buddhist Hell, including, The Great Story, Middle-Length Discourses, Friendly Epistle, Sutra on the Eighteen Hells, Sutra Spoken by the Buddha, Avalokiteswara's Descent into the Hell, Mu-Lien Rescues His Mother, T'ai Tsung in Hell, Essentials of Pure Land Rebirth, The Precious Record, Miao-Shen Visits Hell, and others, plus notes, glossary, links to web resources"--Provided by publisher.

As a religion concerned with universal liberation, Zen grew out of a Buddhist worldview very different from the currently prevalent scientific materialism. Indeed, says Taigen Dan Leighton, Zen cannot be fully understood outside of a worldview that sees reality itself as a vital, dynamic agent of awareness and healing. In this book, Leighton explicates that worldview through the writings of the Zen master Eihei Dōgen (1200-1253), considered the founder of the Japanese Sōtō Zen tradition, which currently enjoys increasing popularity in the West. The Lotus Sutra, arguably the most important Buddhist scripture in East Asia, contains a famous story about bodhisattvas (enlightening beings) who emerge from under the earth to preserve and expound the Lotus teaching in the distant future. The story reveals that the Buddha only appears to pass away, but actually has been practicing, and will continue to do so, over an inconceivably long life span. Leighton traces commentaries on the Lotus Sutra from a range of key East Asian Buddhist thinkers, including Daosheng, Zhiyi, Zhanran, Saigyo, Myōe, Nichiren, Hakuin, and Ryōkan. But his main focus is Eihei Dōgen, the 13th century Japanese Sōtō Zen founder who imported Zen from China, and whose profuse, provocative, and poetic writings are important to the modern expansion of Buddhism to the West. Dōgen's use of this sutra expresses the critical role of Mahayana vision and imagination as the context of Zen teaching, and his interpretations of this story furthermore reveal his dynamic worldview of the earth, space, and time themselves as vital agents of spiritual awakening. Leighton argues that Dōgen uses the images and metaphors in this story to express his own religious worldview, in which earth, space, and time are lively agents in the bodhisattva project. Broader awareness of Dōgen's worldview and its implications, says Leighton, can illuminate the possibilities for contemporary approaches to primary Mahayana concepts and practices.

Visual metaphors in a number of Mahayana sutras construct a discourse in which visual perception serves as a model for knowledge and enlightenment. In the Perfection of Wisdom (Prajnaparamita) and other Mahayana literature, immediate access to reality is symbolized by vision and set in opposition to language and conceptual thinking, which are construed as obscuring reality. In addition to its philosophical manifestations, the tension between vision and language also functioned as a strategy of legitimation in the struggle of the early heterodox Mahayana movement for authority and legitimacy. This emphasis on vision also served as a resource for the abundant mythical imagery in Mahayana sutras, imagery that is ritualized in Vajrayana visualization practices. McMahan brings a wide range of literature to bear on this issue, Including a rare analysis of the lavish imagery of the Gandavyuha Sutra in its Indian context. He concludes with a discussion of Indian approaches to visuality in the light of some recent discussions of "ocularcentrism" in the west, inviting scholars to expand the current discussion of vision and its roles in constructing epistemic systems and cultural practices beyond its exclusively European and American focus.