By Johan Elverskog
In the modern global the assembly of Buddhism and Islam is most of the time imagined as one in all violent war of words. certainly, the Taliban's destruction of the Bamiyan Buddhas in 2001 appeared not just to reenact the notorious Muslim destruction of Nalanda monastery within the 13th century but in addition to reaffirm the stereotypes of Buddhism as a calm, rational philosophy and Islam as an inherently violent and irrational faith. but when Buddhist-Muslim historical past was once easily repeated circumstances of Muslim militants attacking representations of the Buddha, how had the Bamiyan Buddha statues survived 13 hundred years of Muslim rule?
Buddhism and Islam at the Silk Road demonstrates that the heritage of Buddhist-Muslim interplay is far richer and extra advanced than many suppose. This groundbreaking e-book covers internal Asia from the 8th century in the course of the Mongol empire and to the top of the Qing dynasty within the overdue 19th century. by way of exploring the conferences among Buddhists and Muslims alongside the Silk street from Iran to China over greater than a millennium, Johan Elverskog unearths that this lengthy stumble upon was once really one among profound cross-cultural alternate within which non secular traditions weren't in simple terms enriched yet reworked in lots of ways.
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Desk of Contents
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the id of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the direction Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary creation in
Classical Buddhist Tibet Ð Jos Ignacio Cabezn
11. Altruism and Adversity: views from Psychoanalytic
Object relatives conception Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His software on the college of Virginia
Ð Paul G. Hackett
- Buddhism and Transgression: The Appropriation of Buddhism in the Contemporary West
- The Life of Milarepa
- Buddhism, Critical Concepts in Religious Studies, Volume 5
- Nāgārjuna’s Madhyamaka: A Philosophical Introduction
Extra info for Buddhism and Islam on the Silk Road
135 When thinking about this development, however, one can begin with the case of the Buddhists who fled the Muslim conquest seeking refuge in India. Those who fled to the Rastrakuta domains would no doubt have been surprised to learn that the Dharma would survive two centuries longer under Muslim rule than in the domains of their own Hindu overlords. 136 Of course, the main reason for this policy was presumably that the Muslims recognized the central role the Buddhists played in the local economy.
34 Chapter One In spite of these disputes, however, certain key principles were never challenged within the early Buddhist schools. 72 The date of its origin is placed anywhere from the first century b . c . e . to the fifth century c . e . Some claim it arose in India’s northwest and others the southeast. 74 Even so, what is known is that Mahayana thinkers turned the teachings of the Nikaya schools on their head. They did this by taking the Buddha’s central idea of no-self and extrapolating it to the point where everything was taken to lack a permanent, inherent reality.
As noted above, the primary reason was economic. A secondary rea son was to hunt down heretics. Either way, however, it is vital to recognize that Muslims did not go there to spread the faith because in this early period only Arabs could be Muslim. The question of non-Arab converts, the so-called mawâli, was in fact a central problem for early Islam and played a key role in the internecine violence that plagued the formation of the early Muslim community. Thus the Arabs who marched into northwest India were not necessarily seeking to convert the Buddhists from their mis guided ways.
Buddhism and Islam on the Silk Road by Johan Elverskog