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Drawing on textual and anthropological research, this book demonstrates how popular ritual texts and stories have shaped the religion and culture of the only surviving Mahayana Buddhist society, the Newars of Kathmandu.
This book demonstrates how popular ritual texts and story narratives have shaped the religious life and culture of the only surviving South Asian Mahayana Buddhist society, the Newars of Kathmandu. It begins with an account of the Newar Buddhist community's history and its place within the religious environment of Nepal and proceeds to build around five popular translations, several of which were known across Asia: the Srngabheri Avadana, the Simhalasarthabahu Avadana, the Tara, the Mahakala Vratas, and the Pancaraksa. Lewis documents how the respective texts have been domesticated in Nepal's art and architecture, healing traditions, and rituals. He shows how they provide paradigmatic case studies that transcend the Nepalese context, illustrating universal practices or issues in all Buddhist communities, such as gender relations and stupa veneration, the role of merchants, ethnicity, violence, devotions to celestial bodhisattvas by kings and women, and the role of mantra recitations and healing rituals in the lives of Buddhists.
In considering medieval illustrated Buddhist manuscripts as sacred objects of cultic innovation, Receptacle of the Sacred explores how and why the South Asian Buddhist book-cult has survived for almost two millennia to the present. A book “manuscript” should be understood as a form of sacred space: a temple in microcosm, not only imbued with divine presence but also layered with the memories of many generations of users. Jinah Kim argues that illustrating a manuscript with Buddhist imagery not only empowered it as a three-dimensional sacred object, but also made it a suitable tool for the spiritual transformation of medieval Indian practitioners. Through a detailed historical analysis of Sanskrit colophons on patronage, production, and use of illustrated manuscripts, she suggests that while Buddhism’s disappearance in eastern India was a slow and gradual process, the Buddhist book-cult played an important role in sustaining its identity. In addition, by examining the physical traces left by later Nepalese users and the contemporary ritual use of the book in Nepal, Kim shows how human agency was critical in perpetuating and intensifying the potency of a manuscript as a sacred object throughout time.
This book explores an important concept within the Buddhist Mahāyāna tradition, bodhicitta. This term appears frequently in Sanskrit literature relating to the spiritual practices of the bodhisattva in Mahāyāna Buddhism and has been variously translated as "thought of enlightenment" or "desire of enlightenment." Francis Brassard offers a contextual analysis of bodhicitta based on the presuppositions underlying the spiritual practice of the bodhisattva. Since the understanding that emerges involves how one ought to view the process of spiritual transformation, this work contributes to Buddhist psychology and soteriology in particular, and to comparative religions in general. The book surveys the various interpretations of the concept of bodhicitta, analyzes its possible functions in the context of the spiritual path of the aspirant to enlightenment, and discusses an understanding of bodhicitta in the context of the Śāntideva's Bodhicaryāvatāra.
Will Tuladhar-Douglas sheds new light on an important branch of Mahayana Buddhism and establishes the existence, character and causes of a renaissance of Buddhism in the fifteenth century in the Kathmandu Valley of Nepal. He provides the basis for the historical study of Newar Buddhism as one distinct tradition among the many that comprise Indic Buddhism. Through a thorough study of the relevant texts in the classical Himalayan languages (Sanskrit, Newari, Tibetan and Nepali), the book puts forward a new thesis about how the Newars legitimated and reinvented their tradition by devising new concepts of canonicity, as such it will appeal to scholars of the history and philology of Buddhism.
For three decades, E. Gene Smith ran the Library of Congress's Tibetan Text Publication Project of the United States Public Law 480 (PL480) - an effort to salvage and reprint the Tibetan literature that had been collected by the exile community or by members of the Bhotia communities of Sikkim, Bhutan, India, and Nepal. Smith wrote prefaces to these reprinted books to help clarify and contextualize the particular Tibetan texts: the prefaces served as rough orientations to a poorly understood body of foreign literature. Originally produced in print quantities of twenty, these prefaces quickly became legendary, and soon photocopied collections were handed from scholar to scholar, achieving an almost cult status. These essays are collected here for the first time. The impact of Smith's research on the academic study of Tibetan literature has been tremendous, both for his remarkable ability to synthesize diverse materials into coherent accounts of Tibetan literature, history, and religious thought, and for the exemplary critical scholarship he brought to this field.
Dena was a busy midwife trapped on the hamster wheel of working motherhood. Adam was an eccentric Buddhist yogi passing as a hard-working dad. Bella was fourteen and wanted to be normal. Sophia was up for anything that involved skipping school. Together, they shouldered backpacks, walked away from their California life of all-night births, carpool schedules, and Cal Skate, and criss-crossed India and Nepal for eight months—a journey that led them to His Holiness the Dalai Lama, the tree where the Buddha sat, and the arms of Amma the Divine Mother. From the banks of the Ganges to the Himalayan roof of the world, this enthralling memoir is an unforgettable odyssey, a moving meditation on modern family life, and a spiritual quest, written with humor and honesty—and filled with love and awe.
Robert Desjarlais's graceful ethnography explores the life histories of two Yolmo elders, focusing on how particular sensory orientations and modalities have contributed to the making and the telling of their lives. These two are a woman in her late eighties known as Kisang Omu and a Buddhist priest in his mid-eighties known as Ghang Lama, members of an ethnically Tibetan Buddhist people whose ancestors have lived for three centuries or so along the upper ridges of the Yolmo Valley in north central Nepal. It was clear through their many conversations that both individuals perceived themselves as nearing death, and both were quite willing to share their thoughts about death and dying. The difference between the two was remarkable, however, in that Ghang Lama's life had been dominated by motifs of vision, whereas Kisang Omu's accounts of her life largely involved a "theatre of voices." Desjarlais offers a fresh and readable inquiry into how people's ways of sensing the world contribute to how they live and how they recollect their lives.
Homeland of the Buddha is a guide for those visiting the major sites of Buddhism which lie on the great plain of the Ganges in India and Nepal. The main emphasis is the life of the Buddha; how each location was significant during his time; and how that history came to be known in the modern world. The book is useful for those wish to travel, as well as those who seek to know where and how the Buddha taught, two and a half thousand years ago. Although it discusses some aspects of the Buddha's teachings, it does not seek to be a book about Buddhism. Detailed maps and numerous colour images enliven the text. A chapter is devoted to each Buddhist site. The first section of each chapter summarises the reason why that place has significance and details how the Buddha, and other individuals contributed to our knowledge of that place. The 'Today' section of each chapter details what the modern traveller can see in each location, in the sequence that they experience them. Every visitor to India is changed, no matter how much, or how little, they may be cossetted by luxury, or how little they are attuned to the realities of life which India forces on them. It is a truism that India alters the way people think about themselves and their lives. In that sense any travel to India is a pilgrimage. How much more so therefore, when your travel is directed to walking the same paths as one of the world's greatest teachers and more so, if your intent is towards self-awareness. Whether you plan to travel in person, or in the mind, 'Homeland of the Buddha' will inform your journey. So that, whatever your intention, the one who returns will be different from the one who set forth. When touring the country of the Buddha, we all carry the metaphorical staff of a pilgrim. The author has visited the holy Buddhist places numerous times since the 1960s and has travelled extensively in Asia, the Himalaya and Tibet. For more than twenty years he has been a practitioner of Zen Buddhism. As a young man, he worked for several years as a doctor in the Mount Everest region of Nepal and has been involved with Sir Edmund Hillary's development work in Nepal since that time.'Homeland of the Buddha' brings this lifetime experience of Asia into focus as a practical, informative guide to the major Buddhist sites of India and Nepal.