using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Summer 2014
78 BUDDHADHARMA: THE PRACTITIONER’S QUARTERLY SUMMER 2 0 1 4 I n 1941, after seven years of travel and study in South Asia, rebel Tibetan scholar Gendun Chopel mailed from Sri Lanka to Tibet the text he considered his life’s work. Much more than a travelogue, he had produced a remarkable work of scholarship exploring topics ranging from comparative linguistics to descrip- tions of Indian flora and fauna to his criticisms of Tibetan tradition and his thoughts on nineteenth- century European race theory. Though ignored during Gendun Chopel’s lifetime, these writings were a major turning point in Tibetan litera- ture, marking one of the first Tibetan encoun- ters with modernity. Now, with the release of Donald Lopez Jr. and Thupten Jinpa’s Grains of Gold: Tales of a Cosmopolitan Traveler (Chicago 2014), Gendun Chopel’s opus is available to Eng- lish readers for the first time, accompanied by a lucid introduction, notes, and Gendun Chopel’s own illustrations. Fabio Rambelli’s Zen Anarchism (BDK 2013) describes the life and works of the radical Japa- nese Soto Zen priest Gudo Uchiyama (1874– 1911), whose socialist-anarchist publications attacked the one percent, resulting in his impris- onment and execution. Resident priest at a small Buddhist temple outside Tokyo, Uchiyama came to resent deeply the conditions faced by Japan’s working class and drew on Mahayana ethics and anarchist thought to imagine an egalitarian and free Japanese society. Sallie B. King notes in her introductory essay that Uchiyama’s readiness to stand up for the repressed in the face of a vio- lent and authoritative government resonates with socially engaged Buddhist movements, making him an early exemplar of modern Buddhist activ- ism. Alongside Rambelli’s essays on Uchiyama’s life and works are a selection of his writings in translation. If prompted to imagine the lives of Bud- dhist monks and nuns in ancient India, our first thoughts may not be of nuns nursing infants or of married men and women joining the sangha as monastic couples or of monks returning home to visit their former wives after renounc- ing worldly life. The sutras and many other Buddhist writings that circu- lated outside the monasteries do not reflect such behavior, nor does most modern schol- arship on the topic of ancient Indian Buddhism. Yet in his outstanding book Family Matters in Indian Buddhist Monasticisms (Hawaii 2014), Shayne Clarke examines ancient Indian Buddhist inscriptions and monastic rulebooks to show that these facets may indeed have factored into early monastic life, thereby greatly enriching our understanding of Buddhist renunciation from its earliest phases. Nirmala Salgado’s Buddhist Nuns and Gen- dered Practice (Oxford 2013) is a nuanced and provocati ve study of female Buddhist renun- ciants in Asia. The product of twenty-five years of research, the book confronts liberal feminist presentations of contemporary Buddhist nuns, arguing that the estab- lishment of full ordination for women in Sri Lanka does not reflect a social movement in which nuns have sought to gain equality. Rather, Salgado argues that such interpretations reflect the pro- jections of Western feminist writers who ignore what she calls the “renunciant everyday”—here meaning the everyday life of many Asian nuns. Such a life, she explains, involves running a her- mitage, cooking, cleaning, meditating, receiving alms, performing religious services, teaching, and so forth, and does not center around liberal notions of equality and freedom. Indeed, Salgado observes that in many communities, full ordina- tion has little effect on a woman’s social status, leading her to look elsewhere to understand its recent appeal. The writings of Longchenpa (1308–1363) revolutionized the Nyingma school and Tibetans’ understanding of the Great Perfection, advanc- ing and honing the system’s doctrines while also explicitly commenting on his own meditative experiences. Following in the tradition of Tibetan biographers who interwove available writings RORY LINDSAY is a Ph.D. candidate in Tibetan Studies at Harvard University. by Rory Lindsay BOOK BRIEFS