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Books on the topic 'Buddhist'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

International Conference on "the State of Buddhism, Buddhists and Buddhist Studies in India and Abroad" (2009 Banaras Hindu Univeersity). Buddhism, Buddhists, and Buddhist studies. Delhi: Buddhist World Press, 2012.

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2

1854-1899, Warren Henry Clarke, ed. Basic Buddhism: Buddhist writings. Springfield, Ill: Templegate Publishers, 1995.

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3

W, Mitchell Donald. Buddhism: Introducing the Buddhist experience. 2nd ed. New York: Oxford University Press, 2008.

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4

Dhammikammuni, D. P. Buddhism and democracy: Theravāda Buddhist perception. Savannakhet, Laos: Wat Obmabuddhavas, 2010.

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5

Hikata, Ryusho. Studies in Buddhism and buddhist culture. [Chiba-ken Narita-shi]: Naritasan Shinshōji, 1985.

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6

Tan, Lee. Buddhist Revitalization and Chinese Religions in Malaysia. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463726436.

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Buddhist Revitalization and Chinese Religions in Malaysia tells the story of how a minority community comes to grips with the challenges of modernity, history, globalization, and cultural assertion in an ever-changing Malaysia. It captures the religious connection, transformation, and tension within a complex traditional belief system in a multi-religious society. In particular, the book revolves around a discussion on the religious revitalization of Chinese Buddhism in modern Malaysia. This Buddhist revitalization movement is intertwined with various forces, such as colonialism, religious transnationalism, and global capitalism. Reformist Buddhists have helped to remake Malaysia’s urban-dwelling Chinese community and have provided an exit option in the Malay and Muslim majority nation state. As Malaysia modernizes, there have been increasing efforts by certain segments of the country’s ethnic Chinese Buddhist population to separate Buddhism from popular Chinese religions. Nevertheless, these reformist groups face counterforces from traditional Chinese religionists within the context of the cultural complexity of the Chinese belief system.

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7

Ciolek, T. Matthew. Buddhist studies WWW virtual library: The Internet guide to Buddhism and Buddhist studies. [Canberra, ACT, Australia]: [Australian National University], 1994.

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8

Robert, Segall Seth, ed. Encountering Buddhism: Western psychology and Buddhist teachings. Albany: State University of New York Press, 2003.

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9

name, No. Encountering Buddhism: Western psychology and Buddhist teachings. Albany, NY: State University of New York Press, 2003.

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10

Davids, Caroline A. F. Rhys. Buddhism: A study of the Buddhist norm. New Delhi: Asian Educational Services, 2000.

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11

Ganeri, Anita. Buddhist. New York: Children's Press, 1997.

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12

Grwa-tshaṅ, ʼPhags-yul Kirtiʼi Byes-pa, ed. Chos ʼbyuṅ kun btus padma dkar poʼi chun po blo gsal ʼdren byed bdud rtsiʼi dpal yon źes bya ba bźugs so. [Dharamsala]: ʼPhags-yul Kirtiʼi Byes-pa Grwa-tshaṅ nas ʼgrems spel byas, 2002.

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13

Churn, Law Bimala. The life and work of Buddhaghosa. New Delhi: Asian Educational Services, 1997.

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14

B, Epstein Ronald, and Buddhist Text Translation Society. Editorial Committee., eds. Buddhist Text Translation Society's Buddhism A to Z. Burlingame, CA: Buddhist Text Translation Society, 2003.

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15

Andreasen, Esben. Popular Buddhism in Japan: Shin Buddhist religion & culture. England: Japan Libarary, 1998.

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16

Andreasen, Esben. Popular Buddhism in Japan: Shin Buddhist religion & culture. Honolulu: University of Hawaiʻi Press, 1998.

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17

editor, Thapa Shanker 1957, and Sūn Thai Thibēt, eds. Beauty of Buddhism: Writings of Bhikkhunī Dhammanandā. Bangkok, Thailand: Thai Tibet Center, 2018.

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18

Blo-gros-mthaʼ-yas, Koṅ-sprul. Buddhist ethics. Ithaca, N.Y: Snow Lion Publications, 1998.

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19

1940-, Jayasinghe Gamini, ed. The Buddha and his teachings. Colombo, Sri Lanka: Lever Brothers Cultural Conservation Trust, 1987.

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20

Cox, Laurence. European Buddhist Traditions. Edited by Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.14.

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This chapter covers those Buddhist traditions that are largely based in Europe, noting some of the specificities of this history as against the North American with which it is sometimes conflated. While the reception history of Buddhism in Europe stretches back to Alexander, Buddhist organization in Europe begins in the later nineteenth century, with the partial exception of indigenous Buddhisms in the Russian Empire. The chapter discusses Asian-oriented Buddhisms with a strong European base; European neo-traditionalisms founded by charismatic individuals; explicitly new beginnings; and the broader world of “fuzzy religion” with Buddhist components, including New Age, “nightstand Buddhists,” Christian creolizations, secular mindfulness, and Engaged Buddhism. In general terms, European Buddhist traditions reproduce the wider decline of religious institutionalization and boundary formation that shapes much of European religion generally.

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21

Cheah, Joseph. US Buddhist Traditions. Edited by Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.5.

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This chapter highlights some of the major events in the developments of US Buddhist traditions. It is divided into three main sections that examine the Orientalist construction of Buddhism, the adaptation of Buddhist practices in the United States, and the experiences of Asian immigrant Buddhists. The first section is an important reminder that the antecedent of US Buddhism traces back not to the 1897 World Parliament of Religions, but to an Orientalist conception of “Buddhism” promoted by Eugene Burnouf and other founding members of Western Buddhism. The second section briefly looks at the adaptation of Buddhist practices primarily in the following communities: Zen, Tibetan Buddhism, Soka Gakkai International, and Theravada Buddhism-inspired Vipassana meditation. The last section explores the experiences and practices of Asian American Buddhists beginning with the Chinese contract workers of the nineteenth century to the immigration of new Asian immigrant Buddhists since the Immigration Act of 1965.

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22

Duckworth, Douglas, Abraham Vélez de Cea, and Elizabeth J. Harris, eds. Buddhist Responses to Religious Diversity: Theravāda and Tibetan Perspectives. Equinox Publishing, 2020. http://dx.doi.org/10.1558/isbn.9781781799048.

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Is it true that Buddhists are tolerant of other religions? To what extent are Buddhists tolerant? Is nirvana held to be attainable through Buddhism alone? If so, through which Buddhist tradition? Buddhist Responses to Religious Diversity approaches these questions and others from perspectives representing Theravādin and Tibetan traditions of Buddhism. Buddhist attitudes toward other religious traditions (and its own) are unquestionably diverse, and have undergone changes throughout historical eras and geographic spaces, as Buddhists, and traditions Buddhists have encountered, continue to change (after all, all conditioned things are impermanent). The present time is a particularly dynamic moment to take stock of Buddhist attitudes toward religious others, as Buddhist identities are being renegotiated in unprecedented ways in our increasingly globalized age. This volume brings together a spectrum of views that are not often found side-by-side or in a meaningful dialogue with each other. It breaks new ground to further understanding and constructive encounters across Buddhist traditions and between other religious traditions and Buddhists.

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23

Swearer, Donald K. Buddhist Encounters with Diversity. Edited by Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.35.

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All singular terms for designating a religious tradition (e.g. Buddhism, Christianity) belie their multiplex diversity. Historically evolved, culturally embodied religious traditions are by their very nature dynamic, complex, and multilayered. Buddhism is no exception. The tripartite division that developed to encompass the historical breadth of the Buddhist tradition—Hinayana (Theravada), Mahayana, Tantrayana (Vajrayana)—merely suggests a diversity that includes perhaps hundreds if not thousands of different sects, subsects, and movements. Even broad historical-cultural distinctions such as Thai Buddhism or Japanese Buddhism fail to encompass differences in belief and practice interwoven into the textures of global Buddhisms. This chapter addresses the question of Buddhist encounters with diversity in terms of the tripartite division familiar to all Buddhist traditions, namely, Buddha, Dharma, Sangha. While this model is shared by the varied forms of Buddhism, the ways in which it is embodied and expressed have been quite diverse.

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24

Mitchell, Donald W. Buddhism: Introducing the Buddhist Experience. Oxford University Press, USA, 2001.

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25

Mitchell, Donald W., and Sarah H. Jacoby. Buddhism: Introducing the Buddhist Experience. Oxford University Press, 2013.

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26

Buddhism: Introducing the Buddhist Experience. Oxford University Press, Incorporated, 2024.

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27

Mitchell, Donald W. Buddhism: Introducing the Buddhist Experience. 2nd ed. Oxford University Press, USA, 2007.

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28

Mitchell, Donald W. Buddhism: Introducing the Buddhist Experience. Oxford University Press, USA, 2001.

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29

Buddhism: Introducing the Buddhist experience. New York: Oxford University Press, 2002.

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30

Buddhism: Introducing the Buddhist experience. 2nd ed. New York: Oxford University Press, 2008.

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31

McNicholl, Adeana. Buddhism and Race. Edited by Paul Harvey and Kathryn Gin Lum. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190221171.013.34.

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This chapter takes a step toward the theorization of discourses of race and racialization within the American Buddhist context. Far from being neutral observers, Buddhist Studies scholars have participated in the racialization of particular American Buddhisms. After mapping the landscape of key works on race, ethnicity, and American Buddhism, this chapter takes as a case study a collection of black Buddhist publications that reflect on race and ethnicity. Thus far, scholarship has ignored black Buddhists, yet black Buddhist reflections on race challenge dominant paradigms for the interpretation of the history of Buddhism and Buddhist teachings in the United States. This chapter concludes with suggestions for future avenues for research, including ways that we may connect the work of black Buddhists to the wider context of American religious history and American engagements with Asia.

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32

Chang-Qing, Shih. The Two Truths in Chinese Buddhism (Buddhist Tradition S.) (Buddhist Tradition). Motilal Banarsidass, 2004.

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33

Selby, America. Buddhist Prayers and Mantras : Buddhism Prayers: Buddhism Prayers. Createspace Independent Publishing Platform, 2017.

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34

Buddhism & Buddhist art: An illustrated introduction. 2017.

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35

Buddhist councils and development of Buddhism. Calcutta: Atisha Memorial Pub. Society, 1997.

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36

Hollis, Mark. Encountering Buddhism: Buddhist Full Moon Stories. Independently Published, 2017.

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37

Norman, K. R. Philological Approach to Buddhism: Buddhist Forum. RoutledgeCurzon, 1997.

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38

King, Sallie B. The Problems and Promise of Karma from an Engaged Buddhist Perspective. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190499778.003.0009.

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This essay examines the role of karma in Engaged Buddhist thought and action. It discusses (1) ways in which Engaged Buddhists make use of karma; (2) ways in which karma is a problem for Engaged Buddhism; and (3) ways in which Engaged Buddhists have attempted to overcome the difficulties associated with traditional ideas about karma. Issues surrounding karma addressed by Engaged Buddhists include the stigmatization of dalits, women, and the disabled; the promotion of fatalism and passivity; individual and social responsibility; karma and justice; karma and social change; karma and compassion. Engaged Buddhist leaders discussed include B. R. Ambedkar, Aung San Suu Kyi, Sulak Sivaraksa, and Thich Nhat Hanh. The paper concludes that there are many successful ways that Engaged Buddhists have addressed difficulties associated with karma and specifies other ways that could be considered in addition.

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39

Benard, A. Buddhist Parables (Buddhist Tradition). Motilal Banarsidass,India, 1999.

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40

Schedneck, Brooke. Buddhist International Organizations. Edited by Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.43.

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Buddhist international organizations are a dynamic phenomenon of contemporary Buddhism. The proliferation of these organizations is a significant manifestation of global and transnational forms of Buddhism. Common characteristics of international Buddhist organizations include charismatic leadership, a large lay Buddhist population, the establishment of local branch centers, and a focus on a particular form of Buddhist practice such as a meditation method or a form of social engagement. The author’s criteria for labeling international Buddhist organizations as such include a membership of diverse nationalities, multiple branch centers outside the country of its origin, and therefore a commitment to both national and international concerns. The chapter investigates the most relevant organizations structured by region and social issue. It includes examples of Buddhist international organizations throughout Asia, with a focus on common regional features. Precedents for Buddhist international organizations within the pre-modern and modern period are also included.

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41

Poceski, Mario. Contemporary Chinese Buddhist Traditions. Edited by Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.15.

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The chapter presents an overview of contemporary Chinese Buddhism, broadly conceived, along with a survey of the major historical developments and defining responses to modernity articulated in the course of the turbulent twentieth century. After situating the growth and adaptation of Buddhism within the broad sweep of Chinese history, it highlights the ways in which the Buddhist community tried to revive and to reform its tradition during the Republican era. The central part of the chapter describes the institutional revival and renewed interest in Buddhism during the post-Mao era, along with a discussion of the mechanisms of governmental control over Buddhism. Also covered are the remarkable Buddhist resurgence that over the last several decades has been taking place in Taiwan, the scope of female participation in the development of contemporary Buddhism, and the ongoing globalization of Buddhist organizations and practices.

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42

Nagapriya. Buddhist Way: A Brief Introduction to Buddhism. New Holland Publishers Pty, Limited, 2018.

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43

Press, Wild Pages. Journal: Buddha Buddhism Buddhist Monk Religion Meditation. Independently Published, 2019.

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44

Engaged Buddhism: Buddhist liberation movements in Asia. Albany: State University of New York Press, 1996.

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45

Davids, Caroline A. F. Rhys. Buddhism: A Study of the Buddhist Norm. Kessinger Publishing, LLC, 2004.

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46

Segall, Seth Robert. Encountering Buddhism: Western Psychology and Buddhist Teachings. State University of New York Press, 2003.

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47

(Editor), Christopher S. Queen, and Sallie B. King (Editor), eds. Engaged Buddhism: Buddhist Liberation Movements in Asia. State University of New York Press, 1996.

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48

Conners, Shawn. Zen Buddhism: Buddhist Verses, Sutras, and Teachings. Pagoda Press, 2018.

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49

Davids, Caroline A. F. Rhys. Buddhism: A Study of the Buddhist Norm. Kessinger Publishing, LLC, 2007.

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50

Simin Active Chan (Buddhist Buddhism Tai Chi). Gandha Samudra Culture Company, 2005.

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