Buddhism, often described as an austere religion that condemns desire, promotes denial, and idealizes the contemplative life, actually has a thriving leisure culture in Asia. Creative religious improvisations designed by Buddhists have been produced both within and outside of monasteries across the region—in Nepal, Japan, Korea, Macau, Hong Kong, Singapore, Laos, Thailand, and Vietnam. Justin McDaniel looks at the growth of Asia’s culture of Buddhist leisure—what he calls “socially disengaged Buddhism”—through a study of architects responsible for monuments, museums, amusement parks, and other sites. In conversation with noted theorists of material and visual culture and anthropologists of art, McDaniel argues that such sites highlight the importance of public, leisure, and spectacle culture from a Buddhist perspective and illustrate how “secular” and “religious,” “public” and “private,” are in many ways false binaries. Moreover, places like Lek Wiriyaphan’s Sanctuary of Truth in Thailand, Suối Tiên Amusement Park in Saigon, and Shi Fa Zhao’s multilevel museum/ritual space/tea house in Singapore reflect a growing Buddhist ecumenism built through repetitive affective encounters instead of didactic sermons and sectarian developments. They present different Buddhist traditions, images, and aesthetic expressions as united but not uniform, collected but not concise: Together they form a gathering, not a movement. Despite the ingenuity of lay and ordained visionaries like Wiriyaphan and Zhao and their colleagues Kenzo Tange, Chan-soo Park, Tadao Ando, and others discussed in this book, creators of Buddhist leisure sites often face problems along the way. Parks and museums are complex adaptive systems that are changed and influenced by budgets, available materials, local and global economic conditions, and visitors. Architects must often compromise and settle at local optima, and no matter what they intend, their buildings will develop lives of their own. Provocative and theoretically innovative, Architects of Buddhist Leisure asks readers to question the very category of “religious” architecture. It challenges current methodological approaches in religious studies and speaks to a broad audience interested in modern art, architecture, religion, anthropology, and material culture. An electronic version of this book is freely available thanks to the support of libraries working with Knowledge Unlatched, a collaborative initiative designed to make high-quality books open access for the public good. The open-access version of this book is licensed under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0), which means that the work may be freely downloaded and shared for non-commercial purposes, provided credit is given to the author. Derivative works and commercial uses require permission from the publisher.

Renowned scholar Burton Watson's translation exactingly depicts the life and teachings of the great ninth-century Chinese Zen master Lin-chi, one of the most highly regarded of the T'ang period masters.

The seventeenth century is generally acknowledged as one of the most politically tumultuous but culturally creative periods of late imperial Chinese history. Scholars have noted the profound effect on, and literary responses to, the fall of the Ming on the male literati elite. Also of great interest is the remarkable emergence beginning in the late Ming of educated women as readers and, more importantly, writers. Only recently beginning to be explored, however, are such seventeenth-century religious phenomena as "the reinvention" of Chan Buddhism—a concerted effort to revive what were believed to be the traditional teachings, texts, and practices of "classical" Chan. And, until now, the role played by women in these religious developments has hardly been noted at all. Eminent Nuns is an innovative interdisciplinary work that brings together several of these important seventeenth-century trends. Although Buddhist nuns have been a continuous presence in Chinese culture since early medieval times and the subject of numerous scholarly studies, this book is one of the first not only to provide a detailed view of their activities at one particular moment in time, but also to be based largely on the writings and self-representations of Buddhist nuns themselves. This perspective is made possible by the preservation of collections of "discourse records" (yulu) of seven officially designated female Chan masters in a seventeenth-century printing of the Chinese Buddhist Canon rarely used in English-language scholarship. The collections contain records of religious sermons and exchanges, letters, prose pieces, and poems, as well as biographical and autobiographical accounts of various kinds. Supplemental sources by Chan monks and male literati from the same region and period make a detailed re-creation of the lives of these eminent nuns possible. Beata Grant brings to her study background in Chinese literature, Chinese Buddhism, and Chinese women’s studies. She is able to place the seven women, all of whom were active in Jiangnan, in their historical, religious, and cultural contexts, while allowing them, through her skillful translations, to speak in their own voices. Together these women offer an important, but until now virtually unexplored, perspective on seventeenth-century China, the history of female monasticism in China, and the contributionof Buddhist nuns to the history of Chinese women’s writing.

Koans are enigmatic spiritual formulas used for religious training in the Zen Buddhist tradition. Arguing that our understanding of the koan tradition has been severely limited, contributors to this collection examine previously unrecognized factors in the formation of this tradition, and highlight the rich complexity and diversity of koan practice and literature.

This text provides a comparative investigation of the affinities and differences of two of the most dynamic currents in World Buddhism: Zen Buddhism and the Thai Forest Movement. Defying differences in denomination, culture, and historical epochs, these schools revived an unfettered quest for enlightenment and proceeded to independently forge like practices and doctrines. The author examines the teaching gambits and tactics, the methods of practice, the place and story line of teacher biography, and the nature and role of the awakening experience, revealing similar forms deriving from an uncompromising pursuit of awaking, the insistence on self-cultivation, and the preeminent role of the charismatic master. Offering a pertinent review of their encounters with modernism, the book provides a new coherence to these seemingly disparate movements, opening up new avenues for scholars and possibilities for practitioners.

Illustrations: 16 B/w Illustrations Description: This book is of a historical Nature and is intended to give readers a faithful Account of the historical development of Zen Buddhism. However Zen is not merely of historical interest; it has Importance for the present day. History reveals the form and leads to the essence of things. In historical Research we are guided by the Things themselves, and we try to comprehend their response and their teaching. The object of the book is to put the reader into a close contact with Zen as possible to elucidate its inner form from History and make its living Values apparent. Contents Preface I. THE MYSTICAL ELEMENT IN EARLY Buddhism AND HIHAYANA : 1. Buddhism and Mysticism 2. Shakyamuni, the Enlightened One 3. Hinayanist Meditative Exercises 4. Nirvana as the God of the Mystic Way II. Mysticism WITHIN Mahayana : 1. Perception of Life and Mysticism 2. The Beginnings of Mahayana 3. The Bodhisattva Ideal 4. Buddhoiogy and Nirvana III. THE MAHAYANA SUTRAS AND Zen : 1. The Position of Zen in Intellectual History 2. Prajnaparamita - Transcendental Wisdom 3. Religious Cosmotheism in the Avatamsaka Sutras 4. The Vimalikirti Sutra - The Way of Enlightenment for All 5. The Psychological View of the Process of Enlightenment in the Lankavatara Sutra IV. THE ANTICIPATION OF ZEN IN Chinese BUDDHISM : 1. The Historical Understanding of Zen 2. The Introduction of Buddhist Meditation into China 3. Kumarajiva and Buddhabhadra 4. Wisdom Not Being Knowledge 5. The Suddenness of Enlightenment V. ZEN PATRIARCHS OF THE EARLY PERIOD : 1. Bodhidharma 2. Disciples and Followers 3. Schisms and Oppositions VI. THE HIGH PERIOD OF CHINESE ZEN : 1. The Sixth Patriarch 2. To See into One's Nature and Become a Buddha 3. Zen Masters of the T'ang Period 4. The Monastic Life VII. PECULIARITIES OF THE FIVE HOUSES : 1. The Circular Figures (Wei-yang Sect) 2. The Pass of a Single Word (Yiin-men Sect) 3. The Interpenetration of the Attributes of Being (Fa-yen Sect) 4. The Five Ranks (Ts'ao-tung Sect) 5. Shouting and Beating (Lin-chi Sect) VIII. SPREAD AND METHODOLOGICAL DEVELOPMENT DUNNG THE SUNG PERIOD : 1. Zen and the Spirit of the Age 2. The Rise of the Koan in the Lin-chi Sect 3. The Psychological Structure of the Koan 4. The Two Main Streams of Zen IX. THE TRANSPLANTING OF ZEN TO Japan : 1. Preliminary Developments 2. Eisai 3. The Flowering of Rinzai Zen in the Kamakura Period X. THE ZEN MASTER DOGEN : 1. His Life and Work 2. Zazen 3. Religious Metaphysics XI. THE Cultural INFLUENCE OF ZEN IN THE MUROMACHI PERIOD : 1. The Spread of Zen Under the Rule of the Ashikaga 2. Approaches to the People 3. The Unfolding in Japanese Culture XII. THE FIRST ENCOUNTER BETWEEN ZEN AND Christianity : 1. Friendly and Hostile Contacts 2. Doctrinal Disputes 3. Cultural Adaptations and Influences 4. The Christian Daimyo and the Way of Tea XIII. ZEN IN THE MODERN JAPANESE AGE : 1. The Obaku Sect 2. Renewal of Zen 3. Basho and Zen's Love of Nature XIV. THE ZEN MYSTICISM OF HAKUIN : 1. Life and Work 2. Mystical Experiences 3. The Great Doubt and the Great Enlightenment 4. Zen Sickness 5. Personality and the Japanese Character XV. THE ESSENCE OF ZEN : 1. History and Form 2. The Experience of Satori 3. The Psychological Interpretation of Satori 4. Natural Mysticism