The Princeton Dictionary of Buddhism

Cover of Princeton Dictionary of BuddhismThe Princeton Dictionary of Buddhism
Robert E. Buswell Jr. & Donald S. Lopez Jr.
Winner of the 2015 Dartmouth Medal, Reference and User Services Association of the American Library Association
One of Choice’s Outstanding Academic Titles Top 25 Academic Books for 2014. Hardcover | 2013 | $65.00 / £44.95 | ISBN: 9780691157863
1304 pp. | 8 x 10 | 2 line illus. 1 table. 6 maps.
eBook | ISBN: 9781400848058

With more than 5,000 entries totalling over a million words, this is one of the most comprehensive and authoritative dictionary of Buddhism in English. It is also the first to cover terms from all of the canonical Buddhist languages and traditions: Sanskrit, Pali, Tibetan, Chinese, Japanese, and Korean. Unlike reference works that focus on a single Buddhist language or school, The Princeton Dictionary of Buddhism bridges the major Buddhist traditions to provide encyclopaedic coverage of the most important terms, concepts, texts, authors, deities, schools, monasteries, and geographical sites from across the history of Buddhism. Continue reading

Is awareness lonely? Ajahn Sumedho

Ajahn Sumedho at a Buddhist Publishing Summer School

Short talk of around 3 minutes.

Extract from a talk given at the Buddhist Publishing Group 2002 Summer School.

Click here to read more teachings by Ajahn Sumedho.

There is No Buddha-Dharma Outside the Mind, by Harada Sekkei Roshi

Guanyin as the Nine-Lotus BodhisattvaAt the beginning of Keizan Jokin Daishi’s Zazen Yojinki, there is the teaching ‘Zazen directly lets people illumine the mind and rest peacefully in their fundamental endowment.’ In Eihei Dogen Zenji’s Fukanza-zengi, we can find this same teaching expressed as `When you seek the Way, it is found to be essentially universal and complete. How, then, can it be contingent upon practice and enlightenment? The Dharma vehicle is free and unrestricted. What need is there for concentrated effort?’ Both of these teachings are expressions using words. These are words spoken from the final result or the ultimate of zazen. In other words, they are the teaching of zazen itself. Continue reading

How could I be unhappy about others being pleased? Acarya Shantideva

Tolerance the fifth and final part of a prose translation by Stephen Batchelor of the sixth chapter of Acarya Shantideva’s A Guide to the Bodhisattva’s Way of Life (Bodhicaryavatara).

Kitamukizan Fudo-in Photo © @KyotoDailyPhotoIf a man condemned to death were released after having his hand amputated, would that be a misfortune? If through human suffering I were spared the misery of hell, would that really be a misfortune?

But if I am unable to bear even the slight suffering of the present, then why do I not resist my anger which is the source of hellish agony? Thousands of times have I been burned in hell on account of my desires, yet none of this has been of any benefit either to myself or others. The harm in this world is so much less and can be of great benefit. So now I should gladly accept this suffering which can conquer the pain of living beings. Continue reading

Everything comes from mind, by Bodhidharma

Old Bodhidharma Crossing River on they’re attached to appearances, they’re unaware that their minds are empty. And by mistakenly clinging to the appearance of things they lose the Way. If you know that everything comes from the mind, don’t become attached. Once attached, you’re unaware. But once you see your own nature, the entire Canon becomes so much prose. Its thousands of sutras and shastras only amount to a clear mind. Understanding comes in mid-sentence. What good are doctrines? The ultimate Truth is beyond words. Doctrines are words They’re not the Way. The Way is wordless. Words are illusions. They’re no different from things that appear in your dreams at night, be they palaces or carriages, forested parks or lakeside pavilions. Don’t conceive any delight for such things. They’re all cradles of rebirth. Keep this in mind when you approach death. Don’t cling to appearances, and you’ll break through all barriers. A moment’s hesitation and you’ll be under the spell of devils. Your real body is pure and impervious. But because of delusions you’re unaware of it. And because of this you suffer karma in vain. Wherever you find delight, you find bondage. But once you awaken to your original body and mind, you’re no longer bound by attachments. Anyone who gives up the transcendent for the mundane, in any of its myriad forms, is a mortal. A buddha is someone who finds freedom in good fortune and bad.

Click here to read Breakthrough Sermon, by Bodhidharma.

Reprinted from The Zen Teaching of Bodhidharma with kind permission from the translator Red Pine.

Great Wisdom Sutra from the Chū sonji Temple Sutra Collection

The frontispiece to this sutra chapter shows a dramatic three-quarters view of the Buddha seated with two bodhisattvas. Seven figures pay obeisance to the Buddha, with the six in front raising offerings of food. The silver used to articulate sections of the ground, the ribbons that hang from the tree behind and the altar before the Buddha, and the offering bowls raised before him provides a subtle, pleasing contrast to the gold used elsewhere in the composition.

Great Wisdom SutraThis chapter from the Great Wisdom Sutra (Daihannyakyō; Sanskrit: Mahaprajnaparamita) is one of more than five thousand scrolls of Buddhist scripture that were dedicated in 1176 to the temple Chūsonji in northern Japan by the nobleman Fujiwara Hidehira (died 1187) for the salvation of his father, Motohira (died 1157). Throughout the sutra, absolute truth is equated to emptiness, and wisdom is praised as the best means of attaining enlightenment. Continue reading


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