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This book provides a philosophical account of the normative status of killing in Buddhism. Its argument theorises on relevant Buddhist philosophical grounds the metaphysical, phenomenological and ethical dimensions of the distinct intentional classes of killing, in dialogue with some elements of Western philosophical thought. In doing so, it aims to provide a descriptive account of the causal bases of intentional killing, a global justification and elucidation of Buddhist norms regarding killing, and an intellectual response to and critique of alternative conceptions of such norms presented in recent Buddhist Studies scholarship. It examines early and classical Buddhist accounts of the evaluation of killing, systematising and rationally assessing these claims on both Buddhist and contemporary Western philosophical grounds. The book provides the conceptual foundation for the discussion, engaging original reconstructive philosophical analyses to both bolster and critique classical Indian Buddhist positions on killing and its evaluation, as well as contemporary Buddhist Studies scholarship concerning these positions. In doing so, it provides a systematic and critical account of the subject hitherto absent in the field. Engaging Buddhist philosophy from scholastic dogmatics to epistemology and metaphysics, this book is relevant to advanced students and scholars in philosophy and religious studies.
The Oxford Texbook of Suicidology is the most comprehensive textbook on suicidology and suicide prevention that has ever been published. It is written by world-leading specialists and describes all aspects of suicidal behaviour and suicide prevention, including psychological, cultural, biological, and sociological factors.
In the aftermath of the terrorist attacks of September 11, this thought-provoking essay explores the Buddha's teaching to find one prescription: not war, not pacifism but nonviolence.
The latter half of the twentieth century witnessed a growing interest in Buddhism, and it continues to capture the imagination of many in the West who see it as either an alternative or a supplement to their own religious beliefs. Numerous introductory books have appeared in recent years to cater for this growing interest, but almost none devotes attention to the specifically ethical dimension of the tradition. For complex cultural and historical reasons, ethics has not received as much attention in traditional Buddhist thought as it has in the West, and publications on the subject are few and far between. Here, Damien Keown, author of Buddhism: A Very Short Introduction , illustrates how Buddhism might approach a range of fascinating moral issues ranging from abortion and suicide to cloning. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.
This book offers eight essays examining the dark side of a tradition often regarded as the religion of peace. The authors note the conflict between the Buddhist norms of non-violence and the prohibition of the killing of sentient beings and acts of state violence supported by the Buddhist community (sangha), acts of civil violence in which monks participate, and Buddhist intersectarian violence.
A compelling history of the contradictory, often militaristic, role of Zen Buddhism, this book meticulously documents the close and previously unknown support of a supposedly peaceful religion for Japanese militarism throughout World War II. Drawing on the writings and speeches of leading Zen masters and scholars, Brian Victoria shows that Zen served as a powerful foundation for the fanatical and suicidal spirit displayed by the imperial Japanese military. At the same time, the author recounts the dramatic and tragic stories of the handful of Buddhist organizations and individuals that dared to oppose Japan's march to war. He follows this history up through recent apologies by several Zen sects for their support of the war and the way support for militarism was transformed into 'corporate Zen' in postwar Japan. The second edition includes a substantive new chapter on the roots of Zen militarism and an epilogue that explores the potentially volatile mix of religion and war. With the increasing interest in Buddhism in the West, this book is as timely as it is certain to be controversial.
Over the years, as he has encountered 'Western Buddhists', meditation master the Most Venerable Pa-Auk Tawya Sayadaw has seen the need for a thorough explanation of the workings of kamma in English. To that end he has composed The Workings of Kamma. It is a detailed analysis and discussion of the workings of kamma, in accordance with the Pali Texts: Vinaya, suttas, Abhidhamma, and the authoritative commentaries and subcommentaries. First, the Most Venerable Sayadaw gives a detailed discussion of how beings run on from life to life because of a belief in self, founded in craving and ignorance: he explains how those two factors are prime movers in the working of kamma. Next, he gives a comprehensive and practical analysis of the workings of kamma according to the roots of consciousness. That includes a practical and systematic analysis of the three merit-work bases: offering, morality, and meditation. Then, he analyses the ten courses of unwholesome and wholesome kamma: killing, stealing, sexual misconduct, etc., and non-killing, non-stealing, etc. He discusses also the results of kamma: rebirth in hell, as a ghost, animal, human-, or celestial being. Mundane wholesome kamma unique to a Buddha's Dispensation he discusses as knowledge and conduct: necessary for future attainment of Nibbāna. Afterwards, he explains The Buddha's twelve categories of kamma: four for time of effect, four for order of effect, and four for function of effect. And he discusses how they operate over past, future, and present, and how their workings depend also on the achievement/failure of a certain rebirth, appearance, time, and means. Then comes a lengthy discussion of 'The Small Kamma-Analysis Sutta'. There The Buddha discusses how kamma accounts for the superiority/ inferiority of people. Next is a discussion of how a being's kamma 'paints a picture' of a being, who is in fact nothing more than the five aggregates. And finally, there is a detailed discussion of the gradual unworking of the potency of kamma with the insight knowledges leading up to the Stream-Entry Path Knowledge, etc. up to Arahantship. It ends with a detailed discussion of the Arahant's Parinibbāna, and what this means in practical terms. The Most Venerable Sayadaw gives many examples, with continuous reference to the Pali Texts. He cites and explains also the dangers of holding to a wrong view that denies the workings of kamma. And he explains the necessity for seeing the workings of kamma oneself with direct knowledge, explaining that one is otherwise unable to understand the Second Noble Truth: the Noble Truth of the Origin of Suffering. There is also a detailed analysis of the transition from one life to the next, and many charts help the reader understand the explanations on the practical level of consciousness and mental factors. [From a book published by Pa-Auk Meditation Centre, a Centre of Theravāda Buddhist Tradition]
Named one of the 100 Best Spiritual Books of the Twentieth Century (Spirituality & Practice) A 50th Anniversary edition of the bestselling Zen classic on meditation, maintaining a curious and open mind, and living with simplicity. "In the beginner's mind there are many possibilities, but in the expert's there are few." So begins this most beloved of all American Zen books. Seldom has such a small handful of words provided a teaching as rich as has this famous opening line. In a single stroke, the simple sentence cuts through the pervasive tendency students have of getting so close to Zen as to completely miss what it's all about. It is an instant teaching on the first page--and that's just the beginning. In the fifty years since its original publication, Zen Mind, Beginner's Mind has become one of the great modern spiritual classics, much beloved, much reread, and much recommended as the best first book to read on Zen. Suzuki Roshi presents the basics--from the details of posture and breathing in zazen to the perception of nonduality--in a way that is not only remarkably clear, but that also resonates with the joy of insight from the first to the last page.
It is said that the famous ninth century Chinese Buddhist monk Linji Yixuan told his disciples, "If you meet the Buddha on the road, kill him." The deliberately confounding statement is meant to shock people out of complacent ways of thinking. But beyond the purposeful jolt from complacency there is another intention. This axiom suggests that, for liberation, one should seek the Buddha nature that resides within, rather than a mere Buddha exterior. The metaphor of killing the Buddha dislodges a person from the illusion that enlightenment lies outside the body. The proclamation also highlights the power of violence, even on a symbolic level. Violence abounds in Buddhist thoughts, doctrine, and actions, however unacknowledged or misunderstood. If You Meet the Buddha on the Road addresses an important absence in the study of religion and violence: the religious treatment of violence. In order to pursue an understanding of the relationship between Buddhism and violence, it is important to first consider how Buddhist scriptures and followers understand violence. Drawing on Buddhist treatments of violence, Michael Jerryson explores the ways in which Buddhists invoke, support, or justify war, conflict, state violence, and gender discrimination. In addition, the book examines the ways in which Buddhists address violence as military chaplains, cope with violence in a conflict zone, and serve as witnesses of blasphemy to Buddhist doctrine and Buddha images.
A fresh, realistic approach to altering one's destiny and accepting the responsibility that grows with freedom. No meaning that comes from outside of ourselves is real. The Buddahood of each of us has already been obtained. We only need to recognize it. “The most important things that each man must learn no one can teach him. Once he accepts this disappointment, he will be able to stop depending on the therapist, the guru who turns out to be just another struggling human being.” Using the myth of Gilgamesh, Siddhartha, The Wife of Bath, Don Quizote . . . the works of Buber, Ginsberg, Shakespeare, Karka, Nin, Dante and Jung . . . a brilliant psychotherapist, guru and pilgrim shares the epic tales and intimate revelations that help to shape Everyman's journey through life.