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When it comes to assessing the historicity of religious figures, the methodology used by the academy is severely outdated, disjointed, and unsound. Bayes' Theorem, first used with a historical analysis by Richard Carrier in 2014 in relation to the historicity of Jesus, is a methodologically sound vehicle with which to examine what we have all simply, in the past, accepted. This paper addresses the historicity of the Buddha, and its implication on the early śramanic origin stories, by Bayes' Theorem.

Comparative studies in sainthood in world religions, especially Pali Buddhism and Judaism has been a substantial component of my academic interests. Constructed out of my research findings the new typology of sainthood lays emphasis on the fact the two religions have a common universal pattern of sainthood, hence parallel sainthoods. My research concludes that Siddhartha the Buddha and Moses the Prophet as primordial saints, as saintliness as a human quality in Pali Buddhism and Judaism originates from these personalities. Any other successive types of sainthood in the said religious traditions are derived from the main type, the primordial sainthood.

The present research attempts to discover a type of Buddhist curriculum which will best suit the needs and interests of the high school senior (twelfth grader) Buddhists in the United States. The present Buddhist Churches of America recommended curriculum in use covers only the pre-school through the eighth grades. There is an obvious need for a Buddhist curriculum in the important upper grades. As this proposed curriculum is directed to twelfth graders, the compilation of a curriculum for the other three grades {ninth, tenth, and eleventh) still remains to be completed.

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From the introduction: On the occasion when the great master came to Pao Lin, the Prefect Wei Chu of Shao Chou and his officials came o the mountain and invited the master to come down to the lecture hall of the Ta Fan Temple in the heart of the city so that an opportunity will be open to all to hear him speak about the Dharma.

This thesis examines the position of Buddhist nuns (thila-shins) in contemporary Burmese society. The Sangha, a branch of the Burmese state, has disallowed them from seeking full ordination as bhikkhunis. Based on interviews and observations conducted in Myanmar in June-July 2015, the thesis examines the current socioeconomic status of thila-shins using a transnational feminist framework. It argues that Burmese Buddhist nuns are not simply passive victims of a patriarchal structure, but agents and actors within their own spaces who have their own agendas. The central questions are: How do thila-shins understand their social, economic, and religious position? How does ordination status affect thila-shins? Is barring thila-shins from seeking full ordination ethical according to Buddhist texts? Special emphasis is given to a rereading of traditional Buddhist doctrine on the issue of reviving full ordination for Buddhist nuns in light of concerns regarding agency present in Third World feminist movements.

This dissertation is an exploration of the strain of Buddhist thought and practice running through American Modernism and American Modernist Poetry. I examine the works, both poetic and critical, of two authors, Allen Ginsberg and Norman Fischer. I explore Allen Ginsberg's relationship with Buddhism, as it changed throughout his life, looking at key poems in his early career, such as "Sakyamuni Coming Out of the Mountain," and "The Change: Kyoto to Tokyo Express." I also examine "Howl" in light of Ginsberg's early experiences with Buddhism and other spiritual forms. I consider some of the poetics and politics of "Howl" as an example of the both the poetic space and the mind Ginsberg prepared for his later spiritual and poetic life. I also theorize the connections between the Buddhist attitude that Ginsberg cultivates and the modernism of Ezra Pound, who eschewed Buddhist ideas and terms in his re-working of Ernest Fenollosa's well-known essay, "The Chinese Written Character as a Medium for Poetry." I examine the way Ginsberg considered Pound's Cantos as a model of a mind, in the act of the real work of thinking. I end my treatment of Ginsberg's work with a reading of "Father Death Blues" which Ginsberg considered the "culmination" of his Buddhist training. Looking at Norman Fischer, I focus closely on the Zen aspects of his writing, spending special attention on notions of the koan, as well as things he says (in his Zen lectures and elsewhere) about intersections between Zen mind perception models and models of mind that come via the practices of psychoanalysis. I work to explain how Fischer situates in terms of the L=A=N=G=U=A=G=E poets and other avant-garde poetic movements. I explore how Fischer's innovative style(s) work within his poetic practices in "Praise," an extended journal/diary poem from Precisely The Point Being Made and the Cage/MacLow practices of releasing of ego and agency in writing methods. I also look at how such journal/diary poems compare to other poetic "mind models" within American Modernism. My chapters on Fischer culminate in a discussion, with significant close readings, of his book Success.

The purpose of this thesis is to comprehensively explore Theravāda missionary activity. The philological, textual, theoretical, and ethnographic methods used to investigate the historical, sociopolitical, religious, and ethical aspects of early Theravāda, the U.S. Vipassanā (Insight) meditation movement, and modern Burmese Theravāda revealed nuanced meanings in the descriptions of these adherents’ endeavors with respect to proselytizing, converting, and the concept of missionary religions. By exploring the secular features that contributed to their religious appearances, a more developed contextualization of Theravāda “activity” reshapes understandings of the larger concept of missionary religions. I argue that what has been maintained in the establishment of early Theravāda, and continuance of Theravāda thereafter, is the preservation of a secular activity with respect to resolving diverse sociopolitical and ethical tensions through religious articulations and practices of tolerance and egalitarianism. In brief, the first chapter is a philological study on the Pāli word “desetha” or “preach.” The word desetha, and thus its meaning, is traced to its Prākritic form—a contemporaneous language more likely spoken by Gotama Buddha—to posit a more accurate translation for this word. Next, a theoretical examination into early Theravāda’s sociopolitical, ethical, and religious environment demonstrates the larger secular, rather than religious, features that contributed to this ancient movement’s emergence. A contextual analysis comparing the emergence and establishment of the “secular” U.S. Vipassanā (Insight) meditation movement to that of early Theravāda follows, in order to explore how the former aligns with Theravāda missionizing. Lastly, an ethnographic study on Burmese Buddhist monastics is presented. In relation to missionary activity, the Abhidhamma, a Buddhist doctrinal system, not only provides Burmese Buddhist monastics with a system of applied ethics that shapes how they interact with Buddhists and non-Buddhists in America, but also helps to explain the larger concern of viewing such activity as strictly “religious.”