With Ramadan and Khao Phansa coinciding this year, Southeast Asians have had a rare chance to celebrate two great religious festivals at the same time

The nucleus of the present book is a medieval compendium of Buddhist philosophy entitled the Abhidhammattha Sangaha. This work is ascribed to Acariya Anuruddha, a Buddhist savant about whom so little is known that even his country of origin and the exact century in which he lived remain in question. Nevertheless, despite the personal obscurity that surrounds the author, his little manual has become one of the most important and influential textbooks of Theravada Buddhism.

Ajahn Brahm: For those abused and wronged is happiness actually possible? Attachment to painful emotions, such as grief, anger, bitterness, the notion of a wounded self with a distinct identity: all these can become a perpetual prison...

This work on Vietnamese Buddhism from its beginnings through the 20th century provides much evidence requiring Western Buddhologists to radically revise their heretofore accepted time-table for the arrival and development of Buddhism in Vietnam. It provides previously unknown data, detailed in nomenclature, time, and place, scrupulously gathered from archeological finds and ancient archival records by Vietnamese research-teams. Providing much historical analysis and cultural interpretation along the way, this work carries its project forward through the various royal dynasties and the French colonial period.

Newman Robert Glass describes his ambitious and intriguingfirst book, Working Emptiness: Toward a Third Reading ofEmptiness in Buddhism and Postmodern Thought, as an exercisein "postmodern theology" whose ultimate purpose is to helpdevelop a "Buddhist constructive philosophy" out of a newreading of Buddhist discourse about emptiness (suunyataa)(pp. 4-5). In the service of this new reading, Class deploysa staggering array of thinkers, texts, and topics, bothWestern and Asian.

After admission the students had to follow monastic rules along with their syllabus and they were classified according to merit. The period of Education was 12 years. The teachers were the guardian of the students. They were responsible for physical, mental, spiritual and moral development of the students. Since Educational Institution (Monasteries) was residential therefore the relationship between the teachers and the students were very very cordial.

WHEN I READ Dr. Ames's able and stimulating article,"Zen and Pragmatism,"(1) I regretted that I had not made my points clear enough in my Zen articles, but at the same time I was thankful for having incited him to prepare such an illuminating paper. I realize that I make many inconsistent statements in my presentation of Zen, which unfortunately cause my readers some trouble in understanding Zen, In the following I will try to give--in brief-as much light as I can on my views so far made public. The one most-needed point in coming. around to the Zen way of viewing reality is that, negatively stated, Zen is where we cannot go any further in our ordinary way of reasoning, and that, positively, Zen is "pure subjectivity." "Pure subjectivity" requites a great deal of explanation, but I must be brief here.