New Books in Buddhist Studies

Sarah H. Jacoby‘s recent monograph, Love and Liberation: Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro (Columbia University Press, 2014), focuses on the extraordinary life and times of the Tibetan laywoman Sera Khandro and uses her story to examine a number of important issues in the study of Tibetan Buddhism. Sera Khandro was born in 1892 to well-off parents in cosmopolitan Lhasa, but ran-away to eastern Tibet at the age of fifteen, hoping to fulfill her religious aspirations.  After enduring various hardships, she eventually became the consort of a monk at the age of twenty.  After a tumultuous nine years during which she was subjected to the ill-will of many residents of the monastery where she resided and during which time she bore two children, she moved in with the lama under whom she had originally studied, a man whom she considered her original teacher, whose consort she became (attaining spiritual liberation in the process), and whose biography she would eventually write after his death.  After three years, her spiritual partner died, and Sera Khandro spent the last sixteen years of her life teaching widely throughout eastern Tibet and engaged in writing.  She died in 1940. Jacoby’s study is based in large part on two previously unexamined sources: a biography that Sera Khandro wrote of her male teacher, and Sera Khandro’s own autobiography.   There are very few pre-1950s’ Tibetan primary sources authored by women, and these two documents allow Jacoby a unique view of a period usually seen through male eyes.  In her discussion of Sera Khandro’s writings, Jacoby locates the aforementioned autobiography in the context of Tibetan literature, on the one hand, and explains autobiography’s role in the construction of religious identity in Tibet, on the other. Related to this issue is what Jacoby calls “autobiographical ventriloquy”: claims that one makes about ones own spiritual attainments by putting words in the mouth of another character.  In the case at hand, Sera Khandro records conversations that she has with dakinis in which these celestial beings, in response to Sera Khandro’s expressions of doubt about her own progress along the Buddhist path, assert that she has in fact attained a high level of spiritual attainment. In addition to her interactions with dakinis, Sera Khandro established relationships with the semi-legendary Yeshe Tsogyel and with autochthonous deities in eastern Tibet.  Drawing on the theory of “relational selfhood,” by which an autobiographical subject’s identity is constructed through that subject’s depiction of his or her relationships with other social actors, Jacoby shows that Sera Khandro’s own identity as a treasure revealer depended on the relationships she had with both those in her immediate environment (e.g., the local deities) and those in the mythic past (e.g., Yeshe Tsogyel).  In this way, religious legitimacy–at least in the case of Sera Khandro–depended on both local and pan-Tibetan associations. In the final two chapters of the book Jacoby discusses Sera Khandro’s role as a consort. She looks at the various ways in which Sera Khandro herself understood such practices and in which she used men as consorts for practices aimed at furthering her own spiritual progress.  This close analysis provides the reader with a much more nuanced view of Tibetan Buddhist attitudes towards sexual practices. And in the final chapter Jacoby shows that while we usually think of such practices as thoroughly impersonal and soteriological in character, in the case at hand Sera Khandro’s own feelings of affection for her partner Drime Ozer cannot be easily disentangled fr... Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Kurtis R. Schaeffer‘s new translation of Tenzin Chogyel’s The Life of the Buddha(Penguin Books, 2015) is a boon for teachers, researchers, and eager readers alike. Composed in the middle of the eighteenth century, The Life of the Buddha (or more fully rendered, The Life of the Lord Victor Shakyamuni, Ornament of One Thousand Lamps for the Fortunate Eon) takes the form of twelve major life episodes that collectively provide a “blueprint for an ideal Buddhist life,” as readers follow the Bodhisattva from early pages teaching the gods in the heavenly realm of Tushita, to a descent to the human realm and birth into the world as a prince, his education and general frolicking, his escape from the palace and vanquishing of a demon army, his eventual enlightenment and Buddhahood, and ultimately his death. Tenzin Chogyel, a prominent leader in the Drukpa Kagyu school of Buddhism in Bhutan during the golden age of Bhutanese literature, intended to tell a good story, and tell a good story he did. The account is by turns gripping and exceptionally moving, with a particularly affecting scene toward the end of the work as the Buddha’s son Rahula comes to term with his father’s impending death. The translation is thoughtful and quite beautiful, with the sentences likely to remind a careful reader of the rhythm and pacing of a Cormac McCarthy novel. The book will make an excellent addition to undergraduate syllabi in a wide range of courses (listen to the interview for details!) at all levels. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Is yoga religious? This question has not only been asked recently by the broader public but also posed in the courts. Many argue that of course it is. The story of yoga in the popular imagination is often narrated as an ancient wisdom tradition that informs contemporary postural movements which are intricately connected and indivisible. Others contend that  contemporary yoga is simply a set of health practices that have nothing to do with religion. In Selling Yoga: From Counterculture to Pop Culture (Oxford University Press, 2014), Andrea Jain, Assistant Professor of Religious Studies at Indiana University – Purdue University Indianapolis, helps us navigate the recent history of yoga in the west and the debates surrounding its ‘religious’ nature. Overall, what we find is that while yoga has been mediate through an emerging global consumer market and branded for strategic purposes it can still be seen to serve the function of a body of religious practice for many practitioners. In our conversation we discussed Hindu, Buddhist, Jain variations of yogic practice, Ida Craddock’s Church of Yoga, legal definitions, Iyengar Yoga, Siddha Yoga, and Anusara Yoga, Theosophists and Transcendentalists, Swami Vivikenanda’s Vedanta Society, counterculture yogis, consumer culture and the mass market, Christian Yogaphobia, the Hindu American Foundation, and the politics of yoga. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

In his recent book, Experimental Buddhism: Innovation and Activism in Contemporary Japan (University of Hawaii Press, 2013), John K. Nelson delves into the historical circumstances that have led to the declining fortunes of Japanese Buddhism and explores recent and ongoing attempts by Japanese Buddhist clerics to render Buddhism relevant to Japanese society once again. Based on extensive fieldwork, interviews, and the author’s own participation in some of the innovative programs featured in the book, Experimental Buddhism features forty-five temples and some of the experiments that they are undertaking. Shingon monks chanting in a jazz club in Tokyo, a female cabaret dance troupe performing in front of the massive seated Buddha of the twelve-and-a-half-century-old Tōdaiji, a priest-run counseling center located in a covered shopping arcade, and a suicide prevention group run by priests are but a few of the fascinating examples that Nelson identifies as a part of a new trend within Japanese Buddhism, albeit a minor one as of yet. Rather than simply being another transformation within Japanese Buddhism that has developed over time, the experimental Buddhism at the center of Nelson’s work arises from individual agency, a type of personal freedom that was absent in previous eras, and new communication technologies. From priest-run bars where monks-cum-bartenders serve cocktails with Buddhist names and look for chances to chat with patrons about the middle way (or about the patrons’ personal woes), to a Nichiren temple in Tokyo where sutras were transformed into rap lyrics set to a beat, the experiments described here are carefully thought-out attempts made by clerics who recognize that in the modern period Buddhist institutions and teachings have largely failed to address the problems that most concern the Japanese laity. Before presenting us with specific case studies, Nelson spends the first third of the book clarifying the larger social context in which experimental Buddhism should be understood. Central here is the rapid modernization that Japan experienced beginning in the 1950s and the heightened importance and freedom of the individual in Japanese society. As Japanese felt increasingly free to choose their religious beliefs, practices, and affiliations, many terminated the relationship between family and temple that had been a central feature of Japanese Buddhism since 1635. Besides this gradual loss of parishioners, other factors directly impacting Buddhism include the 1946 land reforms whereby temples lost most of their leasable lands and were thus driven to even greater economic reliance on funerals and memorial services, the negative public image of the Buddhist priest in Japanese society, and a refusal by a large percentage of Buddhist clerics to recognize the deteriorating relationship between Buddhist institutions and Japanese society. In asking how Japanese Buddhism might make itself relevant once again, Nelson points out that the sectarianism common in Japanese Buddhism means that each institution is structured to focus on perpetuating itself rather than asking about the health of Japanese Buddhism more broadly. Because of this, ecumenical collaboration and a willingness to introspect and ask difficult questions are vital if Japanese Buddhism is to survive as more than cultural and architectural heritage. Concerning this point, Nelson discusses two groups that are attempting such a feat, and here, as throughout the book, his research is lent an extra dimension by his own participation in the program in question. The book is a must-read for anyone interested in the current state of Japanese Buddhism and Japanese religion more broadly. However, while readers will be skillfully led through Japan’s o... Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

In Conceiving the Indian Buddhist Patriarchs in China (University of Hawai’i Press, 2015), Stuart Young examines Chinese hagiographic representations of three Indian Buddhist patriarchs–Asvaghosa (Maming), Nagarjuna (Longshu), and Aryadeva (Sheng tipo)–from the early fifth to late tenth centuries, and explores the role that these representations played in the development of Chinese Buddhism’s self-awareness of its own position within Buddhist history and its growing confidence that Buddhism could flourish in China despite the distance between the middle kingdom and the land of the Buddha. On the one hand, this project traces these three legendary figures as they are portrayed first as exemplars of how to revive the Dharma in a world without a Buddha, then as representatives of a lineage stretching back to Shakyamuni, and finally as scholar types who transmitted the Dharma to China via their exegetical and doctrinal works. More broadly, however, Young uses this transformation as an index of changing views of medieval China’s relationship to Shakyamuni’s India, and of Chinese Buddhists’ confidence in their own ability to realize the Buddhist soteriological path and firmly establish the Indian tradition on Chinese soil. One theme running throughout the book is the way in which these three patriarchs bridged the Sino-Indian divide.This was particularly important for those Chinese Buddhists who were unsettled by the geographical and historical distance that separated them from the India of Shakyamuni’s times. The Chinese found Asvaghosa, Nagarjuna, and Aryadeva particularly attractive because while their Indian origins lent them authority, they were, like the Chinese who peered down the well of history at them, living in a time without a Buddha and thus faced a dilemma not so dissimilar from the predicament in which medieval Chinese found themselves. Unlike the arhats, who experienced Shakyamuni’s ministry first-hand, and unlike the celestial bodhisattvas, who were not bound by history, these three Indian patriarchs occupied a temporal position between Shakyamuni’s India and medieval China. In addition, as Young shows, the Chinese attributed qualities to and highlighted aspects of these Indian patriarchs that were in accord with the values of Chinese literati, Buddhist and otherwise. In so doing, the Chinese rendered the Indian patriarchs familiar and made them into models that Chinese literati could realistically and willingly emulate.This point is related to another theme linking the chapters together: the Chinese Buddhist appropriation of Indian Buddhist and Chinese religious elements so as to claim them as their own. Young notes, however, that even as the patriarchs developed into models to be emulated, they were also transformed into objects of veneration. Besides being scholarly-types who sat around writing doctrinal treatises, Nagarjuna came to be associated with Pure Land thought and practice (and even had his own pure land, according to some,) and was worshipped for his apotropaic powers and ability to provide this-worldly benefits, while Asvaghosa became a silkworm deity and served as the protagonist in myths that provided a Buddhist justification for the killing of silkworms, to give but a few examples. And in a final chapter, Young shows how Buddhists co-opted Chinese conceptions of sanctity and sainthood so as to show that these qualities that were in reality of Chinese provenance were in fact Indian and Buddhist through-and-though. Readers will thus learn not only the details of Asvaghosa, Nagarjuna, and Aryadeva’s Chinese careers over a five-and-a-half-century period, Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Two new books have recently been published that will change the way we can study and teach Tibetan studies, and Gray Tuttle and Kurtis Schaeffer were kind enough to talk with me recently about them. The Tibetan History Reader (Columbia University Press, 2013), edited by Tuttle and Schaeffer, is a chronologically-organized set of essays that collectively introduce key topics and themes in Tibetan history from prehistory all the way through the twentieth century. It collects and in some cases excerpts key works in Tibetan political, social, and cultural history from the last three decades that were originally published elsewhere, making them accessible in a new way. Sources of Tibetan Tradition (Columbia University Press, 2013), edited by Tuttle, Schaeffer, and Matthew T. Kapstein, collects translations of key works in Tibetan literature, including more than 180 selections from a wide range of genres and forms from medieval Tibetan empire through modernity. Both texts will be on my bookshelf for many years to come: they are exceptionally useful not only for research, but also for teaching a wide range of courses in East Asian history, religious history, diaspora history, and literary studies, to name just a few fields that these texts contribute to. Historians of medicine and science, take note! The Sources volume especially contains some great work that’s assignable in global science/medicine courses. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

In Archaeology of Tibetan Books (Brill, 2014), Agnieszka Helman-Wazny explores the varieties of artistic expression, materials, and tools that have shaped Tibetan books over the millennia. Digging into the history of the bookmaking craft, the author approaches these ancient texts primarily through the lens of their artistry, while simultaneously showing them as physical objects embedded in pragmatic, economic, and social frameworks. She provides analyses of several significant Tibetan books which usually carry Buddhist teachings including a selection of manuscripts from Dunhuang from the 1st millennium C.E., examples of illuminated manuscripts from Western and Central Tibet dating from the 15th century, and fragments of printed Tibetan Kanjurs from as early as 1410. This detailed study of bookmaking sheds new light on the books’ philosophical meanings.” Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Tanya Storch‘s recent book, The History of Chinese Buddhist Bibliography: Censorship and Transformation of the Tripitaka (Cambria, 2014), focuses on the development of Chinese Buddhist catalogs from their first appearance in the third century to the eighth century, when printed editions of the canon took over the catalog’s role of identifying and delimiting the Chinese Buddhist canon. Storch has written this work with two goals in mind, which correspond to two different audiences she is targeting. On the one hand, she aims to present the first-ever English-language overview of Chinese Buddhist bibliography, a feat she accomplishes through an examination of catalogs in their chronological order of appearance (chapters 2-5). Along the way she highlights a number of important points and developments: the way in which Sengyou (445-518) was indebted to earlier catalogs other than Daoan’s, Buddhist appropriation of the organizing principles used in catalogs of Confucian texts, the unprecedented production of catalogs of Buddhist texts during the short-lived Sui dynasty (581-618), the growth of the sutra section of the canon and simultaneous shrinking of the Vinaya section, and the reasons for the eventual decline of the catalog’s authority, to name but a few to name but a few of the issues that Storch addresses. The extraordinary number of names of people and texts appearing in these chapters would be overwhelming for readers not prepared for such detail were it not for the tables that Storch has thoughtfully included at the end of each of these four chapters, in which she lays out the contents and structure of the various catalogs discussed therein. This is in addition to a very helpful seventeen-page table appended to the end of the book that provides in table format an overview of the first five centuries of Chinese Buddhist bibliography. Storch’s second goal is to make Chinese Buddhist bibliography accessible to non-specialists. Because discussions of the Chinese Buddhist canon are written in Japanese or Chinese, or, if in a Western language, they are written for other Sinologists or scholars of Chinese Buddhism, the Chinese Buddhist canon has been consistently absent from academic treatments of canon formation and sacred scripture in comparative perspective. (Incidentally, scholarship on the corpus of Confucian classics has been more accessible, and thus this body of texts has not suffered the same fate.) Lamenting this fact, Storch hopes to make the Chinese tripikakaa “household name.” To this end, she devotes chapter 7 to a comparison of the Chinese canon and Chinese Buddhist canonical authority to the development of the New Testament and Hellenistic catalogs of texts. She considers, for example, the way in which both Chinese catalogers and those attempting to delimit the boundaries of the New Testament both attempted to verify the authenticity of a given text by verifying the authenticity of the transmitter of that text, the transmitter being the translator in the case of Chinese Buddhism and the apostle in the case of the New Testament. In this way, Storch’s book will be of great value not only to those attempting to understand the notions of canon, orthodoxy, and religious authority in the context of Chinese Buddhism (and Chinese textual culture more generally) but also to those examining these concepts in cross cultural perspective, particularly with regard to the past evaluations of sacred scripture and corpora of such texts. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

In Saving Buddhism: The Impermanence of Religion in Colonial Burma (University of Hawaii Press, 2014), Alicia Turner tells the story of how Burmese Buddhists reimagined their lives, their religious practice and politics in the period of 1890 to 1920, following the fall of Mandalay to the British. Whereas many histories narrate the modern anti-colonial struggle in Burma from the 1920s onwards, Turner shows how in the preceding decades Buddhists were working to navigate, explain and respond to rapidly changing conditions through familiar tropes of Buddhist decline and revival, often for new and innovative purposes, and with unfamiliar consequences. By juxtaposing the dynamic Buddhist concept of sasana with the bureaucratic colonial category of “religion” she explains how projects to bring Buddhist practice into alignment with colonial government failed and how new types of conflict emerged, and with them, new identity politics and interest groups. “Turner’s book not only contributes to the study of religious transformations in mainland Southeast Asia but makes substantial contributions to larger scholarly conversations on Buddhist modernities and comparative colonialism,” Anne Hansen writes. “It will be required reading for everyone in the growing field of Theravada Studies.” Saving Buddhism also recommends itself to anyone following what is going on in Burma, or Myanmar, today, since the “modes of mobilization and collective belonging” it describes help us to understand how people continue to act in defence of sasana there, and why. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies