The notion of 'view' or 'opinion' (ditthi) as an obstacle to 'seeing things as they are' is a central concept in Buddhist thought. Through its argument this book makes a valuable addition to the study of Buddhist philosophy.

This major new work explores the British encounter with Buddhism in nineteenth century Sri Lanka, examining the way Buddhism was represented and constructed in the eyes of the British scholars, officials, travellers and religious seekers who first encountered it. Tracing the three main historical phases of the encounter from 1796 to 1900, the book provides a sensitive and nuanced exegesis of the cultural and political influences that shaped the early British understanding of Buddhism and that would condition its subsequent transmission to the West. Expanding our understanding of inter-religious relations between Christians and Buddhists, the book fills a significant gap in the scholarship on Theravada Buddhism in Sri Lanka by concentrating on missionary writings and presenting a thorough exploration of original materials of several important pioneers in Buddhist studies and mission studies.

Focusing on contemporary Tibetan Buddhist revivals in the Tibetan regions of the Sichuan and Qinghai Provinces in China, this book explores the intricate entanglements of the Buddhist revivals with cultural identity, state ideology, and popular imagination of Tibetan Buddhist spirituality in contemporary China. In turn, the author explores the broader socio-cultural implications of such revivals. Based on detailed cross-regional ethnographic work, the book demonstrates that the revival of Tibetan Buddhism in contemporary China is intimately bound with both the affirming and negating forces of globalization, modernity, and politics of religion, indigenous identity reclamation, and the market economy. The analysis highlights the multidimensionality of Tibetan Buddhism in relation to different religious, cultural, and political constituencies of China. By recognizing the greater contexts of China’s politics of religion and of the global status of Tibetan Buddhism, this book presents an argument that the revival of Tibetan Buddhism is not an isolated event limited merely to Tibetan regions; instead, it is a result of the intersection of both local and global transformative changes. The book is a useful contribution to students and scholars of Asian religion and Chinese studies.

The imperialist ambitions of China – which invaded Tibet in the late 1940s – have sparked the spectacular spread of Tibetan Buddhism worldwide, and especially in western countries. This work is a study on the malleability of a particular Buddhist tradition; on its adaptability in new contexts. The book analyses the nature of the Tibetan Buddhism in the Diaspora. It examines how the re-signification of Tibetan Buddhist practices and organizational structures in the present refers back to the dismantlement of the Tibetan state headed by the Dalai Lama and the fragmentation of Tibetan Buddhist religious organizations in general. It includes extensive multi-sited fieldwork conducted in the United States, Brazil, Europe, and Asia and a detailed analysis of contemporary documents relating to the global spread of Tibetan Buddhism. The author demonstrates that there is a "de-institutionalized" and "de-territorialized" project of political power and religious organization, which, among several other consequences, engenders the gradual "autonomization" of lamas and lineages inside the religious field of Tibetan Buddhism. Thus, a spectre of these previous institutions continues to exist outside their original contexts, and they are continually activated in ever-new settings. Using a combination of two different academic traditions – namely, the Brazilian anthropological tradition and the American Buddhist studies tradition – it investigates the "process of cultural re-signification" of Tibetan Buddhism in the context of its Diaspora. Thus, it will be a valuable resource to students and scholars of Asian Religion, Asian Studies and Buddhism.

Contextualising the seemingly esoteric and exotic aspects of Tibetan Buddhist culture within the everyday, embodied and sensual sphere of religious praxis, this book centres on the social and religious lives of deceased Tibetan Buddhist lamas. It explores how posterior forms – corpses, relics, reincarnations and hagiographical representations – extend a lama’s trajectory of lives and manipulate biological imperatives of birth and death. The book looks closely at previously unexamined figures whose history is relevant to a better understanding of how Tibetan culture navigates its own understanding of reincarnation, the veneration of relics and different social roles of different types of practitioners. It analyses both the minutiae of everyday interrelations between lamas and their devotees, specifically noted in ritual performances and the enactment of lived tradition, and the sacred hagiographical conventions that underpin local knowledge. A phenomenology of Tibetan Buddhist life, the book provides an ethnography of the everyday embodiment of Tibetan Buddhism. This unusual approach offers a valuable and a genuine new perspective on Tibetan Buddhist culture and is of interest to researchers in the fields of social/cultural anthropology and religious, Buddhist and Tibetan studies.

Based on newly discovered texts, this book explores the barely known but tremendously influential thought of the Tibetan Buddhist teacher, Mabja Jangchub Tsöndrü (d. 1185).This Tibetan Buddhist master exercised significant influence on the interpretation of Madhyamaka thinking in Tibet during the formative phase of Tibetan Buddhism and plays a key role in the religious thought of his day and beyond. The book studies the framework of Mabja’s philosophical project, holding it up against the works of both his own Madhyamaka teachers as well as those of central authors of the later "classical period". The emerging account of the evolution of Madhyamaka in Tibet reveals a striking pattern of transformative appropriations. This, in turn, affords us insights into the nature and function of tradition in Tibetan religious culture and Mahāyāna Buddhism at large. Innovation is demanded for both the advancement and consolidation of tradition. This ground-breaking book is an invaluable contribution to the study of Tibetan philosophy. It is of great interest to Buddhist practitioners, specialists in Buddhist philosophy and Tibetan Buddhism.

Tsongkhapa’s seminal contributions to Buddhist thought and practice, and to the course of history, are illuminated and celebrated by some of his foremost modern interpreters. Few figures have impacted the trajectory of Buddhism as much as the great philosopher and meditator, scholar and reformer, Tsongkhapa Losang Drakpa (1357–1419), the founder of the Geluk school of Tibetan Buddhism and teacher of the First Dalai Lama. His Ganden tradition spread throughout Central Asia and Mongolia, and today, through figures such as the Dalai Lama, who calls Tsongkhapa a second Nagarjuna, his teachings are shaping intellectual conversations and ethical practice globally. To commemorate the 600th anniversary of Tsongkhapa’s passing, a special conference was held at Ganden Monastery in India in 2019, featuring some of the best translators and interpreters of his teachings today. Highlights of those incisive summations of Tsongkhapa’s special contributions are gathered in this volume. Here we discover Tsongkhapa the philosopher, Tsongkhapa the master of the Buddhist canon, Tsongkhapa the tantric adept, and Tsongkhapa as the visionary force behind a culture marrying wisdom to compassion. Each of the authors featured looks at a distinct facet of Tsongkhapa’s legacy. Donald Lopez provides a global context, Guy Newland distills Tsongkhapa’s Middle Way, Dechen Rochard uncovers the identity view, Jay Garfield examines the conceptualized ultimate, Thupten Jinpa highlights the seminal importance Tsongkhapa placed on ascertainment, David Gray looks at his approach to Cakrasamvara tantra, Gavin Kilty surveys his Guhyasamaja tantra commentary, Roger Jackson surmises his views on Zen and mahamudra, Geshé Ngawang Samten examines his provisional-definitive distinction, Gareth Sparham highlights his scholastic prowess, Mishig-Ish Bataa illuminates his impact in Mongolia, and Bhiksuni Thubten Chodron presents his instructions on how to cultivate compassion. Whether you are well acquainted with Tsongkhapa’s life and thought or you are encountering him here for the first time, you will find The Legacy of Tsongkhapa an illuminating survey of his unique contributions to human flourishing.