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.

We tend to think that the Buddha has always been seen as the compassionate sage admired around the world today, but until the nineteenth century, Europeans often regarded him as a nefarious figure, an idol worshipped by the pagans of the Orient. Donald S. Lopez Jr. offers here a rich sourcebook of European fantasies about the Buddha drawn from the works of dozens of authors over fifteen hundred years, including Clement of Alexandria, Marco Polo, St. Francis Xavier, Voltaire, and Sir William Jones. Featuring writings by soldiers, adventurers, merchants, missionaries, theologians, and colonial officers, this volume contains a wide range of portraits of the Buddha. The descriptions are rarely flattering, as all manner of reports some accurate, some inaccurate, and some garbled came to circulate among European savants and eccentrics, many of whom were famous in their day but are long forgotten in ours. Taken together, these accounts present a fascinating picture, not only of the Buddha as he was understood and misunderstood for centuries, but also of his portrayers.

Assembly of the Exalted presents some 50 pieces from the remarkable collection of Alice S. Kandell. The works, dating from the late 13th century to the early 20th, include great masterpieces and emblematic examples of Tibetan Buddhist art. They are all presented here as the constituents of a Tibetan Buddhist shrine. Shrines, both modest and grand, are the primary sites of Tibetan Buddhist practice, whether it be reciting scriptures, performing rituals, saying prayers, or engaging in meditation. The introductory essays thus focus on the Tibetan Buddhist shrine, describing its evolution over the history of Buddhism, its special role in Tibet, and how the pieces in the Kandell Collection came to be assembled and displayed in shrines at institutions across America. Illustrated with vivid photography, forty short essays, each centered on a single work or set of objects, describe the pieces in terms of their importance for the practice of Buddhism, highlighting the many essential functions of Tibetan Buddhist art within the space of a shrine.

In a culture where poetry is considered the highest form of human language, Gendun Chopel is revered as Tibet's greatest modern poet. Born in 1903 as British troops were preparing to invade his homeland, Gendun Chopel was identified at any early age as the incarnation of a famous lama and became a Buddhist monk, excelling in the debating courtyards of the great monasteries of Tibet. At the age of thirty-one, he gave up his monk's vows and set off for India, where he would wander, often alone and impoverished, for over a decade. Returning to Tibet, he was arrested by the government of the young Dalai Lama on trumped-up charges of treason, emerging from prison three years later a broken man. He died in 1951 as troops of the People's Liberation Army marched into Lhasa.

Throughout his life, from his childhood to his time in prison, Gendun Chopel wrote poetry that conveyed the events of his remarkable life. "In the Forest of Faded Wisdom" is the first comprehensive collection of his oeuvre in any language, assembling poems in both the original Tibetan and in English translation. A master of many forms of Tibetan verse, Gendun Chopel composed heartfelt hymns to the Buddha, pithy instructions for the practice of the dharma, stirring tributes to the Tibetan warrior-kings, cynical reflections on the ways of the world, and laments of a wanderer, forgotten in a foreign land. These poems exhibit the technical skill--wordplay, puns, the ability to evoke moods of pathos and irony--for which Gendun Chopel was known and reveal the poet to be a consummate craftsman, skilled in both Tibetan and Indian poetics. With a directness and force often at odds with the conventions of "belles lettres," this is a poetry that is at once elegant and earthy. "In the Forest of Faded Wisdom" is a remarkable introduction to Tibet's sophisticated poetic tradition and its most intriguing twentieth-century writer.

In 1941, philosopher and poet Gendun Chopel (1903-51) sent a large manuscript by ship, train, and yak across mountains and deserts to his homeland in the northeastern corner of Tibet. He would follow it five years later, returning to his native land after twelve years in India and Sri Lanka. But he did not receive the welcome he imagined: he was arrested by the government of the regent of the young Dalai Lama on trumped-up charges of treason. He emerged from prison three years later a broken man and died soon after. Gendun Chopel was a prolific writer during his short life. Yet he considered that manuscript, which he titled Grains of Gold, to be his life's work, a book to delight his compatriots with tales of an ancient Indian and Tibetan past, while alerting them to the wonders and dangers of the strikingly modern land abutting Tibet's southern border, the British colony of India. Now available for the first time in English, Grains of Gold is a unique compendium of South Asian and Tibetan culture that combines travelogue, drawings, history, and ethnography. Gendun Chopel describes the world he discovered in South Asia, from the ruins of the sacred sites of Buddhism to the Sanskrit classics he learned to read in the original. He is also sharply, often humorously critical of the Tibetan love of the fantastic, bursting one myth after another and finding fault with the accounts of earlier Tibetan pilgrims. Exploring a wide range of cultures and religions central to the history of the region, Gendun Chopel is eager to describe to his Buddhist audience in Tibet all the new knowledge he gathered in his travels. At once the account of the experiences of a tragic figure in Tibetan history and the work of an extraordinary scholar, Grains of Gold is an accessible, compelling book animated by a sense of discovery of both a distant past and a strange present.

Gendun Chopel is considered the most important Tibetan intellectual of the twentieth century. His life spanned the two defining moments in modern Tibetan history: the entry into Lhasa by British troops in 1904 and by Chinese troops in 1951. Recognized as an incarnate lama while he was a child, Gendun Chopel excelled in the traditional monastic curriculum and went on to become expert in fields as diverse as philosophy, history, linguistics, geography, and tantric Buddhism. Near the end of his life, before he was persecuted and imprisoned by the government of the young Dalai Lama, he would dictate the "Adornment for Nagarjuna's Thought," a work on Madhyamaka, or "Middle Way," philosophy. It sparked controversy immediately upon its publication and continues to do so today. "The Madman's Middle Way" presents the first English translation of this major Tibetan Buddhist work, accompanied by an essay on Gendun Chopel's life liberally interspersed with passages from his writings. Donald S. Lopez Jr. also provides a commentary that sheds light on the doctrinal context of the "Adornment" and summarizes its key arguments. Ultimately, Lopez examines the long-standing debate over whether Gendun Chopel in fact is the author of the "Adornment"; the heated critical response to the work by Tibetan monks of the Dalai Lama's sect; and what the "Adornment" tells us about Tibetan Buddhism's encounter with modernity. The result is an insightful glimpse into a provocative and enigmatic work" "that" "will be of great interest to anyone seriously interested in Buddhism or Asian religions.

In the year 721, a young Buddhist monk named Hyecho set out from the kingdom of Silla, on the Korean peninsula, on what would become one of the most extraordinary journeys in history. Sailing first to China, Hyecho continued to what is today Vietnam, Indonesia, Myanmar, India, Pakistan, Afghanistan, and Iran, before taking the Silk Road and heading back east, where he ended his days on the sacred mountain of Wutaishan in China. With Hyecho's Journey, eminent scholar of Buddhism Donald S. Lopez Jr. re-creates Hyecho's trek. Using the surviving fragments of Hyecho's travel memoir, along with numerous other textual and visual sources, Lopez imagines the thriving Buddhist world the monk explored. Along the way, Lopez introduces key elements of Buddhism, including its basic doctrines, monastic institutions, works of art, and the many stories that have inspired Buddhist pilgrimage. Through the eyes of one remarkable Korean monk, we discover a vibrant tradition flourishing across a vast stretch of Asia. Hyecho's Journey is simultaneously a rediscovery of a forgotten pilgrim, an accessible primer on Buddhist history and doctrine, and a gripping, beautifully illustrated account of travel in a world long lost.

Over the past century, Buddhism has come to be seen as a world religion, exceeding Christianity in longevity and, according to many, philosophical wisdom. Buddhism has also increasingly been described as strongly ethical, devoted to nonviolence, and dedicated to bringing an end to human suffering. And because it places such a strong emphasis on rational analysis, Buddhism is considered more compatible with science than the other great religions. As such, Buddhism has been embraced in the West, both as an alternative religion and as an alternative "to" religion.
This volume provides a unique introduction to Buddhism by examining categories essential for a nuanced understanding of its traditions. Each of the fifteen essays here shows students how a fundamental term--from "art" to "word--"illuminates the practice of Buddhism, both in traditional Buddhist societies and in the realms of modernity. Apart from "Buddha," the list of terms in this collection deliberately includes none that are intrinsic to the religion. Instead, the contributors explore terms that are important for many fields and that invite interdisciplinary reflection. Through incisive discussions of topics ranging from "practice," "power," and "pedagogy" to "ritual," "history," "sex," and "death," the authors offer new directions for the understanding of Buddhism, taking constructive and sometimes polemical positions in an effort both to demonstrate the shortcomings of assumptions about the religion and the potential power of revisionary approaches.
Following the tradition of "Critical Terms for Religious Studies," this volume is not only an invaluable resource for the classroom but one that belongs on the short listof essential books for anyone seriously interested in Buddhism and Asian religions.

"Curators of the Buddha" is the first critical history of the study of Buddhism in the West and the first work to bring the insights of colonial and postcolonial cultural studies to bear on this field.
After an overview of the origins of Buddhist studies in the early nineteenth century, the essays focus on important "curators of the Buddha," such as Aurel Stein, D. T. Suzuki, and Carl Jung, who, as they created and maintained the discipline, played a significant role in disseminating knowledge about Buddhism in the West. The essays bring to life many of the important but unexamined social, political, and cultural conditions that have shaped the course of Buddhist studies for more than a century--and have frequently distorted the understanding of a complex set of traditions. Contributors Charles Hallisey, Gustavo Benavides, Stanley Abe, Luis Gomez, Robert Sharf, and Donald Lopez challenge some of the most enduring ideas in Buddhist studies: that Zen Buddhism is, above all, an experience; that Tibetan Buddhism is polluted, or pristine; that the Buddha image is of Greek or Roman origin; that the classical text supersedes the vernacular, as the manuscript supersedes the informant; and many others.

Gendun Chopel is considered the most important Tibetan intellectual of the twentieth century. His life spanned the two defining moments in modern Tibetan history: the entry into Lhasa by British troops in 1904 and by Chinese troops in 1951. Recognized as an incarnate lama while he was a child, Gendun Chopel excelled in the traditional monastic curriculum and went on to become expert in fields as diverse as philosophy, history, linguistics, geography, and tantric Buddhism. Near the end of his life, before he was persecuted and imprisoned by the government of the young Dalai Lama, he would dictate the "Adornment for Nagarjuna's Thought," a work on Madhyamaka, or "Middle Way," philosophy. It sparked controversy immediately upon its publication and continues to do so today.
"The Madman's Middle Way" presents the first English translation of this major Tibetan Buddhist work, accompanied by an essay on Gendun Chopel's life liberally interspersed with passages from his writings. Donald S. Lopez Jr. also provides a commentary that sheds light on the doctrinal context of the "Adornment" and summarizes its key arguments. Ultimately, Lopez examines the long-standing debate over whether Gendun Chopel in fact is the author of the "Adornment"; the heated critical response to the work by Tibetan monks of the Dalai Lama's sect; and what the "Adornment" tells us about Tibetan Buddhism's encounter with modernity. The result is an insightful glimpse into a provocative and enigmatic work" "that" "will be of great interest to anyone seriously interested in Buddhism or Asian religions.

We tend to think that the Buddha has always been seen as the compassionate sage admired around the world today, but until the nineteenth century, Europeans often regarded him as a nefarious figure, an idol worshipped by the pagans of the Orient. Donald S. Lopez Jr. offers here a rich sourcebook of European fantasies about the Buddha drawn from the works of dozens of authors over fifteen hundred years, including Clement of Alexandria, Marco Polo, St. Francis Xavier, Voltaire, and Sir William Jones. Featuring writings by soldiers, adventurers, merchants, missionaries, theologians, and colonial officers, this volume contains a wide range of portraits of the Buddha. The descriptions are rarely flattering, as all manner of reports some accurate, some inaccurate, and some garbled came to circulate among European savants and eccentrics, many of whom were famous in their day but are long forgotten in ours. Taken together, these accounts present a fascinating picture, not only of the Buddha as he was understood and misunderstood for centuries, but also of his portrayers.

Beginning in the nineteenth century and continuing to the present day, both practitioners and admirers of Buddhism have proclaimed its compatibility with science. In "Buddhism and Science", Donald S. Lopez Jr. explores how and why these two seemingly disparate modes of understanding the inner and outer universe have been so persistently linked. He argues that by presenting an ancient Asian tradition as compatible with - and even anticipating - scientific discoveries, European enthusiasts and Asian elites have sidestepped debates on the relevance of religion in the modern world that began in the nineteenth century and that still flare today. As new discoveries continue to reshape our understanding of mind and matter, "Buddhism and Science" will be indispensable reading for those fascinated by religion, science, and their often vexed relation.