Becoming Buddha compiles the invaluable teachings of contemporary Buddhist teachers who have sought to illuminate the ways of the Buddha in a manner that is comprehensible to a wide audience. These lectures comprise easy to follow dialogues, with anecdotes from the Buddha's own life as well as the lives of ordinary people, to explain how everyone can attain Buddhahood. The message underlying these teachings is that becoming Buddha is not an unattainable ideal. Each person can be a Buddha by becoming the perfect spiritual practitioner, one who wants enlightenment for all fellow creatures. This is not achieved simply through prayers or offerings but through the practical application of Buddha's wisdom to our own lives. The book reaffirms the significance of taking responsibility for our actions and instructs us to cherish all sentient beings in this life. The friendly, empathetic tone puts the reader at ease, reducing the distance between teacher and disciple. Becoming Buddha includes a previously unrecorded lecture by the Dalai Lama, rare photographs of the other educators who speak through this book and an article by eminent Buddhist scholar Professor Robert Thurman, which locates enlightenment in a socio-historical context, establishing that it is not merely a spiritual desire but an essential tool for survival today.

To "Become Buddha" is to AWAKE. We need to awake to our personal responsibility-not only for our own lives but for the world around us. Individual efforts can change the world. This book does not promise enlightenment but it will provide a path-a path that, if you follow it, will transform your life. Buddhist masters say that we are in a "Dark Age". Terrorist attacks, wars, economic failures, and natural disasters have created an atmosphere of fear. Tibetan masters encourage us not to lose heart-catastrophes have happened before and we have overcome them. Robert Sachs shows how Tibetan Buddhist teachings can have a real influence on our personal lived and equally on contemporary politics. He presents the four thoughts that revolutionize the mind, and demonstrates how we must take personal responsibility for the future. The Four Noble Truths show us there is no need to despair; and the four components of action will change our attitude to life and give us practical instruction on how to act. Using the power of meditation to make a difference, we can turn the inherent goodness of the human race into positive energy to help transform the world. The Venerable Chogyam Trungpa Rinpoche used to say, "A mind that is transformed, free and cheerful can help create peace and happiness. Let us start down the path from this very moment."

Within the context of a careful review of the psychology of religion and prior non-Lacanian literature on the subject, Raul Moncayo builds a bridge between Lacanion psychoanalysis and Zen Buddhism, that steers clear of Reducing one to the other or creating a simplistic synthesis between the two. Instead, by making a purposeful "one mistake" of "unknown knowing", this book remains consistent with the analytic unconscious and continues in the splendid tradition of Bodhidharma who did not know "Who" he was and told Emperor Wu that there was no merit in building temples for Buddhism.

This book addresses the question of how to properly handle Dōgen’s texts, a core issue that became critical during the Meiji period in which the philosophical appropriation of Dōgen became apparent inside and outside of the monastery. In present day Dōgen studies, most scholarship is informed by a number of factions representing Dōgen. The chapters herein address: the Zennist (j. zenjōka) emphasising practice, the Genzōnians (j. genzōka) shifting the attention to the close reading of Dōgen’s texts, the laity movement opening up both the texts and the practice to people in modern society, and the Genzō researchers (j. genzō kenkyūka) searching for the authenticity and truth of Dōgen’s writings. The book aims to clarify the rightful place of Dōgen: in the monastery, in denominational studies, or in modern academic philosophy? It brings forth various viewpoints on Dōgen, and analyzes the relations of these viewpoints from the premodern to modern times. The collected volume appeals to students and researchers in the field while establishing hermeneutic standards of reading and proposing new, original, and critical interpretations of Dōgen’s texts. Chapter From Uji to Being-time (and Back): Translating Dōgen into Philosophy is available open access under a Creative Commons Attribution 4.0 International License via link.springer.com.

Eihei Dogen, the founder of the Japanese branch of the Soto Zen Buddhist school, is considered one of the world's most remarkable religious philosophers. Eihei Dogen: Mystical Realist is a comprehensive introduction to the genius of this brilliant thinker. This thirteenth-century figure has much to teach us all and the questions that drove him have always been at the heart of Buddhist practice. At the age of seven, in 1207, Dogen lost his mother, who at her death earnestly asked him to become a monastic to seek the truth of Buddhism. We are told that in the midst of profound grief, Dogen experienced the impermanence of all things as he watched the incense smoke ascending at his mother's funeral service. This left an indelible impression upon the young Dogen; later, he would emphasize time and again the intimate relationship between the desire for enlightenment and the awareness of impermanence. His way of life would not be a sentimental flight from, but a compassionate understanding of, the intolerable reality of existence. At age 13, Dogen received ordination at Mt. Hiei. And yet, a question arose: "As I study both the exoteric and the esoteric schools of Buddhism, they maintain that human beings are endowed with Dharma-nature by birth. If this is the case, why did the buddhas of all ages - undoubtedly in possession of enlightenment - find it necessary to seek enlightenment and engage in spiritual practice?" When it became clear that no one on Mt. Hiei could give a satisfactory answer to this spiritual problem, he sought elsewhere, eventually making the treacherous journey to China. This was the true beginning of a life of relentless questioning, practice, and teaching - an immensely inspiring contribution to the Buddhadharma. As you might imagine, a book as ambitious as Eihei Dogen: Mystical Realist has to be both academically rigorous and eminently readable to succeed. Professor Hee-Jim Kim's work is indeed both.

The book addresses academically the major aspects of Chinese religion and philosophy, designated as the doctrine of being internal sage and external king. The perspective applied is the integration between western and Chinese scholarship and English readers may gain an easy and interesting access to Chinese intellectual tradition, distinctive itself in a harmony between being holy and secular in any mundane human being to the western tradition of “Give to Caesar what is Caesar’s, and to God what is God’s”. By this contrast the intellectual charms and spiritual merits of Chinese tradition will be better appreciated, hence conducive to the much anticipated dialogues between western and eastern civilizations at this globalized yet conflicted world. ​

The book aims to describe the history of Chan (Japanese Zen) School thought from the standpoint of social history. Chan, a school of East Asian Buddhism, was influential on all levels of societies in the region because of its intellectual and aesthetic appeal. In China, Chan infiltrated all levels of society, mainly because it engaged with society and formed the mainstream of Buddhism from the tenth or eleventh centuries through to the twentieth century. This book, taking a critical stance, examines the entire history of Chan thought and practice from the viewpoint of a modern Chinese scholar, not a practitioner, but an intellectual historian who places ideological developments in social contexts. The author suggests that core elements of Chan have their origins in Daoist philosophers, especially Zhuangzi, and not in Indian Buddhist concepts. Covering the period from the sixth century into the twentieth century, it deals with Chan interactions with neo-Confucianism, Quanzhen Daoism, and Gongyang new text philology, as well as with literature and scholarship, its fusion with Pure Land Buddhism, and its syncretic tendencies. Chan’s exchanges with emperors from the Song, Yuan, Ming, and Qing Dynasty, as well as the motives of some loyalists of the Ming Dynasty for joining Chan after the fall of the Ming, are described. The book concludes with an examination of the views of Chan of Hu Shi, D.T. Suzuki, and the scholar-monk Yinshun.