With reference to Magdha King Asoka, fl. 259 B.C.

The most influential work on Buddhism to be published in the nineteenth century, Introduction à l’histoire du Buddhisme indien, by the great French scholar of Sanskrit Eugène Burnouf, set the course for the academic study of Buddhism—and Indian Buddhism in particular—for the next hundred years. First published in 1844, the masterwork was read by some of the most important thinkers of the time, including Schopenhauer and Nietzsche in Germany and Emerson and Thoreau in America. Katia Buffetrille and Donald S. Lopez Jr.’s expert English translation, Introduction to the History of Indian Buddhism, provides a clear view of how the religion was understood in the early decades of the nineteenth century. Burnouf was an impeccable scholar, and his vision, especially of the Buddha, continues to profoundly shape our modern understanding of Buddhism. In reintroducing Burnouf to a new generation of Buddhologists, Buffetrille and Lopez have revived a seminal text in the history of Orientalism.

This comprehensive and detailed survey of the first six centuries of Indian Buddhism sums up the results of a lifetime of research and reflection by one of Japan's most renowned scholars of Buddhism.

""Examines Indian Buddhism from its origins in c. 500 BCE, through its ascendance in the first millennium CE and subsequent decline in mainland South Asia by c. 1400 CE"--Provided by publisher"--

Jan Westerhoff unfolds the story of one of the richest episodes in the history of Indian thought, the development of Buddhist philosophy in the first millennium CE. He starts from the composition of the Abhidharma works before the beginning of the common era and continues up to the time of Dharmakirti in the sixth century. This period was characterized by the development of a variety of philosophical schools and approaches that have shaped Buddhist thought up to the present day: the scholasticism of the Abhidharma, the Madhyamaka's theory of emptiness, Yogacara idealism, and the logical and epistemological works of Dinnaga and Dharmakirti. The book attempts to describe the historical development of these schools in their intellectual and cultural context, with particular emphasis on three factors that shaped the development of Buddhist philosophical thought: the need to spell out the contents of canonical texts, the discourses of the historical Buddha and the Mahayana sutras; the desire to defend their positions by sophisticated arguments against criticisms from fellow Buddhists and from non-Buddhist thinkers of classical Indian philosophy; and the need to account for insights gained through the application of specific meditative techniques. While the main focus is the period up to the sixth century CE, Westerhoff also discusses some important thinkers who influenced Buddhist thought between this time and the decline of Buddhist scholastic philosophy in India at the beginning of the thirteenth century. His aim is that the historical presentation will also allow the reader to get a better systematic grasp of key Buddhist concepts such as non-self, suffering, reincarnation, karma, and nirvana.

The earliest records we have today of what the Buddha said were written down several centuries after his death, and the body of teachings attributed to him continued to evolve in India for centuries afterward across a shifting cultural and political landscape. As one tradition within a diverse religious milieu that included even the Greek kingdoms of northwestern India, Buddhism had many opportunities to both influence and be influenced by competing schools of thought. Even within Buddhism, a proliferation of interpretive traditions produced a dynamic intellectual climate. Johannes Bronkhorst here tracks the development of Buddhist teachings both within the larger Indian context and among Buddhism's many schools, shedding light on the sources and trajectory of such ideas as dharma theory, emptiness, the bodhisattva ideal, buddha nature, formal logic, and idealism. In these pages, we discover the roots of the doctrinal debates that have animated the Buddhist tradition up until the present day.

Organised in broadly chronological terms, this book presents the philosophical arguments of the great Indian Buddhist philosophers of the fifth century BCE to the eighth century CE. Each chapter examines their core ethical, metaphysical and epistemological views as well as the distinctive area of Buddhist ethics that we call today moral psychology. Throughout, this book follows three key themes that both tie the tradition together and are the focus for most critical dialogue: the idea of anatman or no-self, the appearance/reality distinction and the moral aim, or ideal. Indian Buddhist philosophy is shown to be a remarkably rich tradition that deserves much wider engagement from European philosophy. Carpenter shows that while we should recognise the differences and distances between Indian and European philosophy, its driving questions and key conceptions, we must resist the temptation to find in Indian Buddhist philosophy, some Other, something foreign, self-contained and quite detached from anything familiar. Indian Buddhism is shown to be a way of looking at the world that shares many of the features of European philosophy and considers themes central to philosophy understood in the European tradition.