Theravada Buddhism provides a comprehensive introductory overview of the history, teachings, and current practice of an often misunderstood form of one of the world’s oldest religious traditions. Explores Theravada Buddhism’s origins, evolution, teachings, and practices Considers the practice of Theravada beyond Sri Lanka and Thailand, by exploring a wealth of material from countries including Bangladesh, Cambodia, and Vietnam Reveals its rich and varied traditions, and corrects common misunderstandings about links to other practices, such as early Buddhism or Hinayana Buddhism Incorporates student-friendly features including a glossary and other study aids

This book brings to life the age-old religious tradition of Theravada (literally, “view of the elders”) Buddhism as it is found in ancient texts and understood and practiced today in South and Southeast Asia. Following a brief introduction to the life of the historical Buddha and the beginning of his mission, the book examines the Triple Gem (the Buddha, his teachings, and the community of monastic followers) and the basic teachings of the Buddha in the earliest available Pali sources. Basic Buddhist concepts such as dependent co-origination, the four noble truths, the three trainings, and karma and its result are discussed in non-technical language, along with the Buddha’s message on social wellbeing. The author goes on to chronicle his own involvement as an observer-participant in “the Theravada world,” where he was born and raised. His is a rare first-hand account of living Theravada Buddhism not only in its traditional habitats, but also in the world at large at the dawn of the twenty-first century. He concludes with a discussion on what is happening to Theravada today across the globe, covering issues such as diaspora Buddhism, women’s Buddhism, and engaged Buddhism. The book’s accessible language and clear explication of Theravada doctrine and texts make this an ideal introduction for the student and general reader.

Buddhadasa Bhikkhu (1906-1993) is widely regarded as modern Thailand's most influential Buddhist philosopher. His thought had a profound intellectual impact in Thailand in the second half of the twentieth century. His life mission was to undertake a complete reexamination of Theravada Buddhist teachings. By returning to the Buddha's original teachings in the Suttapitaka and by drawing on aspects of Zen Buddhism, Buddhadasa crafted a vision of Thai Buddhism as a socially, politically, and intellectually progressive force. This vision of a modern Theravada Buddhism fit for a modern, democratic, and socially just Thailand continues to inspire large numbers of Thai people in the twenty-first century. In this book Peter Jackson examines Buddhadasa's life work and thought, placing them in the context of the political, economic, and intellectual changes that transformed Thailand in the twentieth century. Combining biographical studies with critical philosophical and sociological analyses of Buddhadasa's reforms of Thai Buddhist teachings, Peter Jackson emphasizes the path-breaking and often radical ideas of one of the greatest Buddhist thinkers of the last century. This book is a revised and expanded edition of Peter Jackson's Buddhadasa: A Buddhist Thinker for the Modern World, published in 1988. It contains a new epilogue tracing the controversy surrounding Buddhadasa's death in 1993 and reflecting on the philosopher-monk's lasting legacy in Thailand.

A groundbreaking exploration of a practice tradition that was nearly lost to history. Theravada Buddhism, often understood as the school that most carefully preserved the practices taught by the Buddha, has undergone tremendous change over time. Prior to Western colonialism in Asia—which brought Western and modernist intellectual concerns, such as the separation of science and religion, to bear on Buddhism—there existed a tradition of embodied, esoteric, and culturally regional Theravada meditation practices. This once-dominant traditional meditation system, known as borān kammatthāna, is related to—yet remarkably distinct from—Vipassana and other Buddhist and secular mindfulness practices that would become the hallmark of Theravada Buddhism in the twentieth century. Drawing on a quarter century of research, scholar Kate Crosby offers the first holistic discussion of borān kammatthāna, illuminating the historical events and cultural processes by which the practice has been marginalized in the modern era.

Rebuilding Buddhism describes in evocative detail the experiences and achievements of Nepalis who have adopted Theravada Buddhism. This form of Buddhism was introduced into Nepal from Burma and Sri Lanka in the 1930s, and its adherents have struggled for recognition and acceptance ever since. With its focus on the austere figure of the monk and the biography of the historical Buddha, and more recently with its emphasis on individualizing meditation and on gender equality, Theravada Buddhism contrasts sharply with the highly ritualized Tantric Buddhism traditionally practiced in the Kathmandu Valley. Based on extensive fieldwork, interviews, and historical reconstruction, the book provides a rich portrait of the different ways of being a Nepali Buddhist over the past seventy years. At the same time it explores the impact of the Theravada movement and what its gradual success has meant for Buddhism, for society, and for men and women in Nepal.

Written by the leading authority on Theravada Buddhism, this up-dated edition takes into account recent research to include the controversies over the date of the Buddha and current social and political developments in Sri Lanka. Gombrich explores the legacy of the Buddha's predecessors and the social and religious contexts against which Buddhism has developed and changed throughout history, demonstrating above all, how it has always influenced and been influenced by its social surroundings in a way which continues to this day.

Jataka stories (stories about the previous births of the Buddha) are very popular in Theravada Buddhist countries, where they are found in both canonical texts and later compositions and collections, and are commonly used in sermons, children's books, plays, poetry, temple illustrations, rituals and festivals. Whilst at first glance many of the stories look like common fables or folktales, Buddhist tradition tells us that the stories illustrate the gradual path to perfection exemplified by the Buddha in his previous births, when he was a bodhisatta (buddha-to-be). Jataka stories have had a long and colourful history, closely intertwined with the development of doctrines about the Buddha, the path to buddhahood, and how Buddhists should behave now the Buddha is no more. This book explores the shifting role of the stories in Buddhist doctrine, practice, and creative expression, finally placing this integral Buddhist genre back in the centre of scholarly understandings of the religion.

This 1991 book provides a brief yet detailed account of the ideal way of life prescribed for Buddhist monks and nuns in the Pali texts of the Theravada school of Buddhism. The author describes the way in which the Buddha's disciples institutionalized his teachings about such things as food, dress, money, chastity, solitude and discipleship. This tradition represents an ideal of religious life that has been followed in South and Southeast Asia for over two thousand years. In previous writing on the early period of Buddhist monasticism, scholars have usually tried to give an historical account of the evolution of the monastic order, and so have seen the extant Vinaya texts as coming from distinct historical periods. This book takes a different approach by presenting a synchronic account, which allows the author to show that sources are in fact predominantly consistent and coherent.

This book seeks to explain carefully and sympathetically the Buddhist doctrine of anatta ('not-self'), which denies the existence of any self, soul or enduring essence in human beings. The author relates this doctrine to its cultural and historical context, particularly to its Brahmanical background, and shows how the Theravada Buddhist tradition has constructed a philosophical and psychological account of personal identity and continuity on the apparently impossible basis of the denial of self.

Based on presentations at a panel in 2007.