We have come to admire Buddhism for being profound but accessible, as much a lifestyle as a religion. The credit for creating Buddhism goes to the Buddha, a figure widely respected across the Western world for his philosophical insight, his teachings of nonviolence, and his practice of meditation. But who was this Buddha, and how did he become the Buddha we know and love today? Leading historian of Buddhism Donald S. Lopez Jr. tells the story of how various idols carved in stone variously named Beddou, Codam, Xaca, and Fo - became the man of flesh and blood that we know simply as the Buddha. He reveals that the positive view of the Buddha in Europe and America is rather recent, originating a little more than a hundred and fifty years ago. For centuries, the Buddha was condemned by Western writers as the most dangerous idol of the Orient. He was a demon, the murderer of his mother, a purveyor of idolatry. Lopez provides an engaging history of depictions of the Buddha from classical accounts and medieval stories to the testimonies of European travelers, diplomats, soldiers, and missionaries. He shows that centuries of hostility toward the Buddha changed dramatically in the nineteenth century, when the teachings of the Buddha, having disappeared from India by the fourteenth century, were read by European scholars newly proficient in Asian languages. At the same time, the traditional view of the Buddha persisted in Asia, where he was revered as much for his supernatural powers as for his philosophical insights. From Stone to Flesh follows the twists and turns of these Eastern and Western notions of the Buddha, leading finally to his triumph as the founder of a world religion.

Early Buddhism flourished because it was able to take up the challenge represented by buoyant economic conditions and the need for cultural uniformity in the newly emergent states in north-eastern India from the fifth century BCE onwards. This book begins with the apparent inconsistency of Buddhism, a renunciant movement, surviving within a strong urban environment, and draws out the implications of this. In spite of the Buddhist ascetic imperative, the Buddha and other celebrated monks moved easily through various levels of society and fitted into the urban landscape they inhabited. The Sociology of Early Buddhism tells how and why the early monks were able to exploit the social and political conditions of mid-first millennium north-eastern India in such a way as to ensure the growth of Buddhism into a major world religion. Its readership lies both within Buddhist studies and more widely among historians, sociologists and anthropologists of religion.

Buddhist Revitalization and Chinese Religions in Malaysia tells the story of how a minority community comes to grips with the challenges of modernity, history, globalization, and cultural assertion in an ever-changing Malaysia. It captures the religious connection, transformation, and tension within a complex traditional belief system in a multi-religious society. In particular, the book revolves around a discussion on the religious revitalization of Chinese Buddhism in modern Malaysia. This Buddhist revitalization movement is intertwined with various forces, such as colonialism, religious transnationalism, and global capitalism. Reformist Buddhists have helped to remake Malaysia's urban-dwelling Chinese community and have provided an exit option in the Malay and Muslim majority nation state. As Malaysia modernizes, there have been increasing efforts by certain segments of the country's ethnic Chinese Buddhist population to separate Buddhism from popular Chinese religions. Nevertheless, these reformist groups face counterforces from traditional Chinese religionists within the context of the cultural complexity of the Chinese belief system.

Richard Bowring describes in outline the development of Japanese religious thought and practice from the introduction of writing to the point at which medieval attitudes gave way to a distinctive pre-modern culture, a change that brought an end to the dominance of religious institutions. A wide range of approaches using the resources of art, history, social and intellectual history, as well as doctrine is brought to bear on the subject. The result is as full a picture as possible of the richness of the Japanese tradition as it succeeded in holding together on the one hand Buddhism, with its sophisticated intellectual structures, and on the other hand the disparate local cults that eventually achieved a kind of unity under the rubric of Shinto. An understanding of this process of constant and at times difficult interaction is essential to a deeper appreciation of Japan's history and its cultural achievements.

One of the world's most popular religions, Buddhism is also one of the most misunderstood. This reference overviews misconceptions related to Buddhism and reveals the truths behind the myths. Buddhism is practiced by millions of adherents around the world. Originating in ancient India, it spread throughout Asia and then to the West, and it exists in multiple traditions. Despite its popularity, it is also the subject of many misconceptions. This book examines those misconceptions along with the historical truths behind the myths. The book begins with an introduction that places Buddhism in its historical and cultural contexts. This is followed by chapters on particular erroneous beliefs related to the religion. Chapters explore whether Buddhism is a singular tradition, if it is a religion or a philosophical system, if it is rational and scientific, whether the Buddha was an ordinary human, and other topics. Each chapter summarizes the misconception and how it spread, along with what we now believe to be the underlying truth behind the falsehood. Quotations and excerpts from primary source documents provide evidence for the mistaken beliefs and the historical truths. The book closes with a selected, general bibliography. An introduction places Buddhism in its historical and cultural contexts. Chapters discuss both misconceptions related to Buddhism and historical truths behind the mistaken beliefs. Excerpts from primary source documents provide evidence for what scholars now believe to be the historical facts. A selected, general bibliography directs users to additional sources of information.

The Sea and the Sacred in Japan is the first book to focus on the role of the sea in Japanese religions. While many leading Shinto deities tend to be understood today as unrelated to the sea, and mountains are considered the privileged sites of sacredness, this book provides new ways to understand Japanese religious culture and history. Scholars from North America, Japan and Europe explore the sea and the sacred in relation to history, culture, politics, geography, worldviews and cosmology, space and borders, and ritual practices and doctrines. Examples include Japanese indigenous conceptualizations of the sea from the Middle Ages to the 20th century; ancient sea myths and rituals; sea deities and sea cults; the role of the sea in Buddhist cosmology; and the international dimension of Japanese Buddhism and its maritime imaginary.

The reader's regular perusal, and intelligent contemplation of the spiritual 'Plums' that are strewn about in these books, promises to help the spiritualising process in all serious students of esoteric lore, as well as all seekers of God, to become ever more firmly rooted (mind and heart) in the Divine.

In the early twentieth century The Eastern Buddhist not only shared in pioneering presentations of Buddhism to the west but invited interaction with non-Japanese authors. This interactive process increased dramatically in the post-war period, when dialogue between Buddhist and Christian thought began to take off in earnest. Significant here was the philosophical Buddhism of the frequently cited Kyoto School, a tradition of thought and teaching named after Kyoto University where it was largely based. At the same time these debates and dialogues brought in not only Zen voices but also thinkers from the Shin Buddhist tradition. Both of these orientations are reflected here. While the contributions stem mainly from the fifties, sixties and seventies, they have significantly influenced subsequent Buddhist-Christian dialogue. It was still a time of exciting mutual discovery. Anybody wishing to enter into this process of dialogue and exchange will therefore find it of great interest and value to approach it by considering the ideas and insights presented here. Because of the wealth of materials the selection has been spread across two volumes in the series Eastern Buddhist Voices and the present volume includes contributions from the earlier part of the period (Interactions with Japanese Buddhism includes contributions from the later part).

In this practical, playful, yet spiritual guide, Charlotte Kasl, author of the highly successful Finding Joy: 101 Ways to Free Your Spirit and Dance with Life, shows you what it would be like to have the ancient wisdom of the Buddha to guide you through the dating process.

Kasl brings a compassionate understanding to the anxiety and uneasiness of new love, and helps readers discover their potential for vibrant human connection based on awareness, kindness, and honesty. She approaches the dating process as a means for awakening, reminding us that when we live by spiritual rules, we bring curiosity and a light heart to the romantic journey.

Filled with quotations from Zen, Sufi, and other wisdom traditions, and informed by the experiences of people from all walks of life, here is a relationship book that will appeal to readers looking for more than a Venus-meets-Mars solution to the complex affairs of the heart.

This is the first book fully dedicated to Indian philosophical doxography. It examines the function such dialectical texts were intended to serve in the intellectual and religious life of their public. It looks at Indian doxography both as a witness of inter- and intra-sectarian dialogues and as a religious phenomenon. It argues that doxographies represent dialectical exercises, indicative of a peculiar religious attitude to plurality, and locate these 'exercises' within a known form of 'yoga' dedicated to the cultivation of 'knowledge' or 'gnosis' (jnana). Concretely, the book presents a critical examination of three Sanskrit doxographies: the Madhyamakahrdayakarika of the Buddhist Bhaviveka, the Saddarsanasamuccaya of the Jain Haribhadra, and the Sarvasiddhantasangraha attributed to the Advaitin Sankara, focusing on each of their respective presentation of the Mimamsa view. It is the first time that the genre of doxography is considered beyond its literary format to ponder its performative dimension, as a spiritual exercise. Theoretically broad, the book reaches out to academics in religious studies, Indian philosophy, Indology, and classical studies.

The Sugata Saurabha is an epic poem that retells the story of the Buddha's life. It was published in 1947 in the Nepalese language, Newari, by Chittadhar Hridaya, one of the greatest literary figures of 20th-century Nepal. The text is remarkable for its comprehensiveness, artistry, and nuance. It covers the Buddha's life from birth to death and conveys his basic teachings with simple clarity. It is also of interest because, where the classical sources are silent, Hridaya inserts details of personal life and cultural context that are Nepalese. The effect is to humanize the founder and add the texture of real life. A third point of interest is the modernist perspective that underlies the author's manner of retelling this great spiritual narrative. This rendering, in a long line of accounts of the Buddha's life dating back almost 2,000 years, may be the last ever to be produced that conforms to the traditions of Indic classic poetry. It will not only appeal to scholars of Buddhism but will find use in courses that introduce students to the life of the Buddha.

This volume collects essays by philosophers and scholars working at the interface of Western philosophy and Buddhist Studies. Many have distinguished scholarly records in Western philosophy, with expertise in analytic philosophy and logic, as well as deep interest in Buddhist philosophy. Others have distinguished scholarly records in Buddhist Studies with strong interests in analytic philosophy and logic. All are committed to the enterprise of cross-cultural philosophy and to bringing the insights and techniques of each tradition to bear in order to illuminate problems and ideas of the other. These essays address a broad range of topics in the philosophy of mind, philosophy of language, logic, epistemology, and metaphysics, and demonstrate the fecundity of the interaction between the Buddhist and Western philosophical and logical traditions.

A shorter and less technical treatment of its subject than the author's acclaimed Buddhism As Philosophy (second edition, Hackett, 2021), Mark Siderits's The Buddha's Teachings As Philosophy explores three different systems of thought that arose from core claims of the Buddha. By detailing and critically examining key arguments made by the Buddha and developed by later Buddhist philosophers, Siderits investigates the Buddha's teachings as philosophy: a set of claims-in this case, claims about the nature of the world and our place in it-supported by rational argumentation and, here, developed with a variety of systematic results. The Buddha's Teachings As Philosophy will be especially useful to students of philosophy, religious studies, and comparative religion-to anyone, in fact, encountering Buddhist philosophy for the first time.

William Montgomery McGovern's Introduction to Mahayana Buddhism was one of the first books on Mahayana Buddhism written for a Western audience. It predates influential English language overviews of Buddhism by D. T. Suzuki, A. Watts, and W. Rahula. The author was born in New York City in 1897 and spent his latter teenage years (1914-1917) training at the Nishi Hongwanji Mahayana Buddhist monastery in Kyoto, Japan. He founded the Mahayana Association at age eighteen and edited and published the journal "Mahayanist" while completing his studies at the monastery. Introduction to Mahayana Buddhism was written as part of a thesis which secured him his Buddhist degree and an honorary ordination as a Buddhist priest. Intended as a simplified and introductory text for a lay audience, the book reflects the unique perspective of a Westerner trained in Japan at a time when Mahayana Buddhism was little known in the West. Referencing Buddhist literature, it gives a short history of Buddhism and the divergence of schools of Buddhist philosophy, introduces the four noble truths, the philosophy of Karma, the nature of Buddhahood, reincarnation and the road to nirvana, Buddhist cosmology, and psychological and philosophical elements of Buddhist teachings. Although the divisions of non Mahayana Buddhist sects and philosophy described may be considered dated, Introduction to Mahayana Buddhism remains significant for its historical value in presenting Eastern religious and philosophical thought to Westerners at a pivotal time in history.

Images of the Buddha are everywhere-not just in temples but also in museums and homes and online-but what these images mean largely depends on the background and circumstance of those viewing them. In Behold the Buddha, James Dobbins invites readers to imagine how premodern Japanese Buddhists understood and experienced icons in temple settings long before the advent of museums and the internet. Although widely portrayed in the last century as visual emblems of great religious truths or as exquisite works of Asian art, Buddhist images were traditionally treated as the very embodiment of the Buddha, his palpable presence among people. Hence, Buddhists approached them as living entities in their own right-that is, as awakened icons with whom they could interact religiously.Dobbins begins by reflecting on art museums, where many non-Buddhists first encounter images of the Buddha, before outlining the complex Western response to them in previous centuries. He next elucidates images as visual representations of the story of the Buddha's life followed by an overview of the physical attributes and symbolic gestures found in Buddhist iconography. A variety of buddhas, bodhisattvas, and other divinities commonly depicted in Japanese Buddhism is introduced, and their "living" quality discussed in the context of traditional temples and Buddhist rituals. Finally, other religious objects in Japanese Buddhism-relics, scriptures, inscriptions, portraits of masters, and sacred sites-are explained using the Buddhist icon as a model. Dobbins concludes by contemplating art museums further as potential sites for discerning the religious character of Buddhist images. Those interested in Buddhism generally who would like to learn more about its rich iconography-whether encountered in temples or museums-will find much in this concise, well-illustrated volume to help them "behold the Buddha.

This volume analyzes the remarkable ability of Buddhism to survive within a strong urban environment despite its renunciant nature. Early Buddhism flourished because it was able to take up the challenge represented by buoyant economic conditions and the need for cultural uniformity in the newly emergent states in northeastern India from the fifth century BCE onwards. In spite of the Buddhist ascetic imperative, the Buddha and other celebrated monks moved easily through various levels of society and fitted into the urban landscape they inhabited. The book offers reasons for this apparent inconsistency.

Although recent scholarship has shown that the term 'Theravada' in the familiar modern sense is a nineteenth- and twentieth-century construct, it is now used to refer to the more than 150 million people around the world who practice that form of Buddhism. Buddhist practices such as meditation, amulets, and merit making rituals have always been inseparable from the social formations that give rise to them, their authorizing discourses and the hegemonic relations they create. This book is composed of chapters written by established scholars in Buddhist studies who represent diverse disciplinary approaches from art history, religious studies, history and ethnography. It explores the historical forces, both external to and within the tradition of Theravada Buddhism and discusses how modern forms of Buddhist practice have emerged in South and Southeast Asia, in case studies from Nepal to Sri Lanka, Burma, Cambodia and Southwest China. Specific studies contextualize general trends and draw on practices, institutions, and communities that have been identified with this civilizational tradition throughout its extensive history and across a highly diverse cultural geography. This book foreground diverse responses among Theravadins to the encroaching challenges of modern life ways, communications, and political organizations, and will be of interest to scholars of Asian Religion, Buddhism and South and Southeast Asian Studies.

Throughout the history of Buddhism, little has been said prior to the Twentieth Century that explicitly raises the question whether we have free will, though the Buddha rejected fatalism and some Buddhists have addressed whether karma is fatalistic. Recently, however, Buddhist and Western philosophers have begun to explicitly discuss Buddhism and free will. This book incorporates Buddhist philosophy more explicitly into the Western analytic philosophical discussion of free will, both in order to render more perspicuous Buddhist ideas that might shed light on the Western philosophical debate, and in order to render more perspicuous the many possible positions on the free will debate that are available to Buddhist philosophy. The book covers: Buddhist and Western perspectives on the problem of free will The puzzle of whether free will is possible if, as Buddhists believe, there is no agent/self Theravada views Mahayana views Evidential considerations from science, meditation, and skepticism The first book to bring together classical and contemporary perspectives on free will in Buddhist thought, it is of interest to academics working on Buddhist and Western ethics, comparative philosophy, metaphysics, philosophy of mind, philosophy of action, agency, and personal identity.

Using a commentary on the influential text, the Manjusri-namasamgiti, 'The Chanting of the Names of Manjusri', this book deals with Buddhist tantric meditation practice and its doctrinal context in early-medieval India. The commentary was written by the 8th-9th century Indian tantric scholar Vilasavajra, and the book contains a translation of the first five chapters. The translation is extensively annotated, and accompanied by introductions as well as a critical edition of the Sanskrit text based on eight Sanskrit manuscripts and two blockprint editions of the commentary's Tibetan translation. The commentary interprets its root text within an elaborate framework of tantric visualisation and meditation that is based on an expanded form of the Buddhist Yoga Tantra mandala, the Vajradhatu-mandala. At its heart is the figure of Manjusri, no longer the familiar bodhisattva of wisdom, but now the embodiment of the awakened non-dual gnosis that underlies all Buddhas as well their activity in the cosmos. The book contributes to our understanding of the history of Indian tantric Buddhism in a period of significant change and innovation. With its extensively annotated translation and lengthy introductions the book is designed to appeal not only to professional scholars and research students but also to contemporary Buddhists.

This wide-ranging and powerful book argues that Theravada Buddhism provides ways of thinking about the self that can reinvigorate the humanities and offer broader insights into how to learn and how to act. Steven Collins argues that Buddhist philosophy should be approached in the spirit of its historical teachers and visionaries, who saw themselves not as preservers of an archaic body of rules but as part of a timeless effort to understand what it means to lead a worthy life. He contends that Buddhism should be studied philosophically, literarily, and ethically using its own vocabulary and rhetorical tools. Approached in this manner, Buddhist notions of the self help us rethink contemporary ideas of self-care and the promotion of human flourishing. Collins details the insights of Buddhist texts and practices that promote the ideal of active and engaged learning, offering an expansive and lyrical reflection on Theravada approaches to meditation, asceticism, and physical training. He explores views of monastic life and contemplative practices as complementing and reinforcing textual learning, and argues that the Buddhist tenet that the study of philosophy and ethics involves both rigorous reading and an ascetic lifestyle has striking resonance with modern and postmodern ideas. A bold reappraisal of the history of Buddhist literature and practice, Wisdom as a Way of Life offers students and scholars across the disciplines a nuanced understanding of the significance of Buddhist ways of knowing for the world today.

After the Communist victory in China's civil war, Taiwan, then governed by the KMT (or Nationalist Party), became a focal point for both Buddhist and Christian activity in the Chinese world. Focusing on some of the most influential monastics of the time, this study considers Buddhist responses to Christianity during its subsequent period of growth on the island. Drawing on Buddhist and Christian publications, it shows that interfaith competition, and political context, are important in shaping religious identity and driving the religious engagement with modernity. Buddhist Responses to Christianity in Postwar Taiwan: Awakening the World will be of interest to historians of Buddhism, Chinese religion and Taiwanese society, and to those with an interest in interfaith dialogue more generally.

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