Land Of No Buddha

Writing with a perspective that comes from more than twenty years of study and practice, Richard Hayes casts a critical eye over modern society and the teachings of Buddhism as they flow into the West.

For close to a thousand years Amida’s Pure Land, a paradise of perfect ease and equality, was the most powerful image of shared happiness circulating in the Japanese imagination. In the late nineteenth century, some Buddhist thinkers sought to reinterpret the Pure Land in ways that would allow it speak to modern Japan. Their efforts succeeded in ways they could not have predicted. During the war years, economist Kawakami Hajime, philosopher Miki Kiyoshi, and historian Ienaga Saburō—left-leaning thinkers with no special training in doctrinal studies and no strong connection to any Buddhist institution—seized upon modernized images of Shinran in exile and a transcendent Western Paradise to resist the demands of a state that was bearing down on its citizens with increasing force. Pure Land, Real World treats the religious thought of these three major figures in English for the first time. Kawakami turned to religion after being imprisoned for his involvement with the Japanese Communist Party, borrowing the Shinshū image of the two truths to assert that Buddhist law and Marxist social science should reinforce each other, like the two wings of a bird. Miki, a member of the Kyoto School who went from prison to the crown prince’s think tank and back again, identified Shinran’s religion as belonging to the proletariat: For him, following Shinran and working toward building a buddha land on earth were akin to realizing social revolution. And Ienaga’s understanding of the Pure Land—as the crystallization of a logic of negation that undermined every real power structure—fueled his battle against the state censorship system, just as he believed it had enabled Shinran to confront the world’s suffering head on. Such readings of the Pure Land tradition are idiosyncratic—perhaps even heretical—but they hum with the same vibrancy that characterized medieval Pure Land belief. Innovative and refreshingly accessible, Pure Land, Real World shows that the Pure Land tradition informed twentieth-century Japanese thought in profound and surprising ways and suggests that it might do the same for twenty-first-century thinkers. The critical power of Pure Land utopianism has yet to be exhausted.

Finding Our True Home presents a new definitive translation of the Amitabha Sutra along with Thich Nhat Hanh’s first commentary on one of the most practiced forms of Buddhism in the world, the Pure Land school. Introduced in the Buddha’s own lifetime, Pure Land practice puts us in touch with the beauty in our own world and brings us the security, solidity, and freedom we need in order to truly enjoy it. Realizing that Buddha is within us, we see that the Pure Land (paradise) is here and now, rather than in the future. Finding Our True Home will open a new Dharma door to many students of meditation.

The new standard work and definitive biography of Tsongkhapa, one of the principle founders of the Gelug school of Tibetan Buddhism--the school of the Dalai Lamas. In this groundbreaking addition to the Lives of the Masters series, Thupten Jinpa, a scholar-practitioner and long-time translator for His Holiness the Dalai Lama, offers the most comprehensive portrait available of Jé Tsongkhapa (1357–1419), one of the greatest Buddhist teachers in history. A devout monastic, Tsongkhapa took on the difficult task of locating and studying all of the Indian Buddhist classics available in Tibet in his day. He went on to synthesize this knowledge into a holistic approach to the path of awakening. In an achievement of incredible magnitude, he integrated the pivotal yet disparate Mahayana teachings on emptiness while retaining the important role of critical reason and avoiding the extreme of negating the reality of the everyday world. Included in this volume is a discussion of Tsongkhapa’s early life and training; his emergence as a precociously intelligent Buddhist mind; the composition of his Great Treatise on the Stages of the Path to Enlightenment, Great Exposition of Tantra, and many other important works; and his founding of the Lhasa Prayer Festival and Ganden Monastery. This is a necessary resource for anyone interested in Tsongkhapa’s transformative effect on the understanding and practice of Buddhism in Tibet in his time and his continued influence today.

Roger Corless (1938-2007) pursued his own path, one he described as a path with heart. This enabled him to bring new perspectives to the study of Buddhism in general and Pure Land in particular. Honoring his life and his contribution to the field, this collection brings together ten essays by his colleagues and friends. These articles cover a range of topics, from the practice of Pure Land to its historical transmission and its contemporary interpretation. Contributors include Harvey Aronson, Gordon Bermant, Alfred Bloom, Ruben Habito, Charles Jones, Charles Orzech, Richard Payne, Charles Prebish, James Sanford, and Kenneth Tanaka, as well as a remembrance by one of Corless's students, Arthur Holder. As is only appropriate in memory of a pioneer in the field of Pure Land Buddhist studies, this work itself contributes to the further development of research and interpretation of the tradition.

Chapter 1 A BENIGN INTRODUCTION -- chapter 2 A PLACE OF EXCEPTIONAL UNIVERSAL VALUE -- chapter 3 A TALE OF TWO HISTORIES -- chapter 4 THE ANTHROPOLOGY OF ENLIGHTENMENT -- chapter 5 WHAT DO GODS HAVE TO DO WITH ENLIGHTENMENT? -- chapter 6 A BAROQUE CONCLUSION.

Centered on the practice of seeking rebirth in the Pure Land paradise Sukhāvatī, the Amitābha cult has been the dominant form of Buddhism in Korea since the middle of the Silla period (ca. 300–935). In Aspiring to Enlightenment, Richard McBride combines analyses of scriptural, exegetical, hagiographical, epigraphical, art historical, and literary materials to provide an episodic account of the cult in Silla times and its rise in an East Asian context through the mutually interconnected perspectives of doctrine and practice. McBride demonstrates that the Pure Land tradition emerging in Korea in the seventh and eighth centuries was vibrant and collaborative and that Silla monk-scholars actively participated in a shared, international Buddhist discourse. Monks such as the exegete par excellence Wŏnhyo and the Yogācāra proponent Kyŏnghŭng did not belong to a specific sect or school, but like their colleagues in China, they participated in a broadly inclusive doctrinal tradition. He examines scholarly debates surrounding the cults of Maitreya and Amitābha, the practice of buddhānusmṛti, the recollection of Amitābha, the “ten recollections” within the larger Mahāyāna context of the bodhisattva’s path of practice, the emerging Huayan intellectual tradition, and the influential interpretations of medieval Chinese Pure Land proponents Tanluan and Shandao. Finally, his work illuminates the legacy of the Silla Pure Land tradition, revealing how the writings of Silla monks continued to be of great value to Japanese monks for several centuries. With its fresh and comprehensive approach to the study of Pure Land Buddhism, Aspiring to Enlightenment is important for not only students and scholars of Korean history and religion and East Asian Buddhism, but also those interested in the complex relationship between doctrinal writings and devotional practice “on the ground.”