A corrective to the contemporary idea that Buddhism has always been an environmentally friendly religion In the current popular imagination, Buddhism is often understood to be a religion intrinsically concerned with the environment. The Dharma, the name given to Buddhist teachings by Buddhists, states that all things are interconnected. Therefore, Buddhists are perceived as extending compassion beyond people and animals to include plants and the earth itself out of a concern for the total living environment. In The Buddha's Footprint, Johan Elverskog contends that only by jettisoning this contemporary image of Buddhism as a purely ascetic and apolitical tradition of contemplation can we see the true nature of the Dharma. According to Elverskog, Buddhism is, in fact, an expansive religious and political system premised on generating wealth through the exploitation of natural resources. Elverskog surveys the expansion of Buddhism across Asia in the period between 500 BCE and 1500 CE, when Buddhist institutions were built from Iran and Azerbaijan in the west, to Kazakhstan and Siberia in the north, Japan in the east, and Sri Lanka and Indonesia in the south. He examines the prosperity theology at the heart of the Dharma that declared riches to be a sign of good karma and the means by which spritiual status could be elevated through donations bequeathed to Buddhist institutions. He demonstrates how this scriptural tradition propelled Buddhists to seek wealth and power across Asia and to exploit both the people and the environment. Elverskog shows the ways in which Buddhist expansion not only entailed the displacement of local gods and myths with those of the Dharma—as was the case with Christianity and Islam—but also involved fundamentally transforming earlier social and political structures and networks of economic exchange. The Buddha's Footprint argues that the institutionalization of the Dharma was intimately connected to agricultural expansion, resource extraction, deforestation, urbanization, and the monumentalization of Buddhism itself.

The Lord Buddha as his disciples remember him.

Originally published in 1958, this volume discusses the Buddhist monuments of Sri Lanka, which represent a distinctive and valuable portion of the art of the ancient and medieval world. It traces the development of this artistic achievement and places it in the appropriate religious, philosophical and historical context. Supporting the text are thirty-one black & white plates and a glossary of terms used helps to guide the reader throughout the book.

The Buddhapada is one of the most enigmatic artistic developments that has derived from the Buddhist faith. Literally 'foot (or feet) of the Buddha', its most common manifestation is that of a footprint, rendered in three dimensions in stone or metal, or less commonly on cloth or paper. The author traces the evolution of this pinnacle of early Buddhist art from its origins in north India over two millennia ago, through its long migration in time and space, to its present prominence throughout Buddhist Asia. This is the first survey of the Buddhapada.

About ninety miles north of Bangkok lies Wat Phra Phut-thabaht or Temple of the Buddha's Footprint. In February 1807, four days before the Magha Puja holy day, and in a tradition stretching back almost two centuries to the Temple's founding, members of Bangkok's royal courts set out on pilgrimage to the Footprint. These are poems of longing, worry, hope, in the form of a nirat, a Thai form in which Sunthorn Phu was a master.

A 60,000-mile odyssey in search of Buddhist nuns—hailed as “inspiring and necessary” (Kirkus), “ambitious” (Tricycle), and “compelling” (Financial Times) They come to the monastic Buddhist life from every faith and career: a policewoman, a princess, a Bollywood star, a violinist. Out of the public eye, despite hardship and even persecution, they vow to seek enlightenment in a world full of noise. Who are these women? What motivates them, and what stands in their way? Award-winning journalist Christine Toomey investigates. From Nepal to California, she encounters unforgettable nuns who reveal the blessings—and perils—of carrying a 2,500-year tradition into the twenty-first century. Often denied equal status with monks, they are nonetheless devoted—to their faith, and to change.