Dwight Goddard's collection of translations of a cross-section of Buddhist traditions was a fundamental part of the importation of Buddhism into the USA and then, through the work of the Beat Poets that the book influenced, throughout the West as a whole. Goddard had originally been an engineer but after his wife's death, when he was twenty-nine years old, he entered the Hartford Theological Seminary. He was ordained in 1894 and was sent to China as a Congregational missionary. He was interested in non-Christian religions ...
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Dwight Goddard's collection of translations of a cross-section of Buddhist traditions was a fundamental part of the importation of Buddhism into the USA and then, through the work of the Beat Poets that the book influenced, throughout the West as a whole. Goddard had originally been an engineer but after his wife's death, when he was twenty-nine years old, he entered the Hartford Theological Seminary. He was ordained in 1894 and was sent to China as a Congregational missionary. He was interested in non-Christian religions and as a result of this curiosity began to study various denominations of Buddhism. In 1928, at the age of sixty-seven, Goddard encountered Japanese Zen Buddhism for the first time while in New York City. He was so impressed with it that he moved to Japan where he met D. T. Suzuki and studied for eight months with him at the Yamazaki Taiko Roshi of Shokoku Monastery in Kyoto. His time spent in China and Japan made him feel that lay religious practice was not enough and would lead to worldly distractions and he decided to establish a male-only monastic movement named, 'the Followers of Buddha'. It was situated on forty acres in southern California adjacent to the Santa Barbara National Forest and also on rural land in Thetford, Vermont. The religious 'followers' who participated in the fellowship commuted between the centers in a van, spending winters in California and summers in Vermont. The venture was short lived and closed due to lack of followers. His book, A Buddhist Bible, was published in 1932. Translated from writings Goddard found of worth in the traditions of Theravada, Mahayana, Zen, Tibetan and other Buddhists schools of thought, the book soon became popular and it contributed to the spread of Buddhism in the USA in the 1930's and 1940's. But it was in the 1950's that A Buddhist Bible was to make its most lasting impact. By the end of 1953 the famous writer Jack Kerouac had been living with fellow 'Beat Poets' Neal and Carolyn Cassady in a menage a trois situation and the relationship had become untenable for all of those concerned. It had become obvious that it was time for Jack to move on and Neal recommended that Jack read A Buddhist Bible as a way of finding some much-needed spiritual inspiration. Legend has it that Kerouac headed down to the San Jose library and stole a copy before heading back 'out on the road'! It was natural that Kerouac, who had always battled with his Catholic ideologies and his lifestyle of heavy drinking and womanizing, would find some peace through the principles of Buddhism and this came out in his seminal The Dharma Bums which detailed Kerouac and fellow Beat Gary Snyder's differing takes on the Buddhist way of life. Although at first dismissive of his fellow Beats new found outlook, Allen Ginsberg soon followed suit and A Buddhist Bible, together with the collective writings of the Beat Generation on Buddhism, had a big influence on the American generations that followed. Dwight Goddard was unaware of his new-found fame as he died on his seventy-eighth birthday in 1939.
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Dwight Goddard's collection of Buddhist Sutras and related texts, first published in 1932, is available in paperback with introductions by Robert Aitken and Houston Smith. The importance of this book lies in its role in the development of American Buddhism as well as, of course, in the texts themselves.
Dwight Goddard, according to Aitken's introduction, was an enigmatic figure with training first as an engineer (where he became wealthy as a result of an invention) and as a Christian minister. In the latter role, he travelled to the East and became interested in Eastern Religions -- a seeker in the true sense of the term. In the 1930s, while in his 60s he produced this collection of texts, many of which he translated himself, which give a broad view of the nature of the teachings of Buddhist schools. The book helped teach Buddhism to Americans beginning in the 1930s.
In the 1950s, Jack Kerouac, then living in San Jose, California discovered Goddard in the public library. He carried the book with him wherever he went and used it as the basis of whatever knowledge of Buddhism he had. The beats in the 1950s were one of the sources leading to the growth of American Buddhism, and Goddard's book was Kerouac's teacher.
The main value of this book, though, is not in its role in Buddhist history in the United States but lies in the texts themselves. Goddard presents in one volume a selection of primary source materials from the Theravada, Manayana, Zen, Tibetan, and other Buddhist traditions. Many of these texts have been more recently translated, but the translations in this book are readable, at the least and they are all in one volume. They are not easy reading and will require many rereadings, but they do present a compiliation of basic Buddhist materials for those wishing to benefit from them. My own familiarity with Buddhist texts is primarily with the earlier texts in Theravada Buddhism. This book is comparatively light on Theravada texts but gave me the opportunity to read the texts of other Buddhist Schools.
"A Buddhist Bible" remains a fine anthology and is of historical interest for the transmission of the Buddha's teaching to the United States. I have found that many people interested in Buddhism restrict themselves to the practice of meditation or to books setting out Buddhist teachings rather than availing themselves of the original source materials. This book is a great way to read the original texts. There will be something of meaning in them for you.
