This is a translation of the first fifteen stories of the thirteenth century Sinhala work, the Saddharma Ratnāvaliya written by the monk Dharmasēna. The Saddharma Ratnāvaliya is in turn an expanded version of the fifth century Pali work, the Dhammapadattakata. The stories are lively and entertaining, of interest to the general reader and the specialist. A skilled teacher, and raconteur, the author probes the depths of Buddhist philosophical doctrine and makes it meaningful for his lay audiences. Generations of Sri Lankans have read, heard and enjoyed the stories. They deal with the vicissitudes of the human condition and so, like all good literature have a timeless relevance and appeal.

Taking language as its general theme, this book explores how the tradition of Indo-Tibetan Buddhist philosophical speculation exemplifies the character of scholasticism. Scholasticism, as an abstract and general category, is developed as a valuable theoretical tool for understanding a variety of intellectual movements in the history of philosophy of religion. The book investigates the Buddhist Scholastic theory and use of scripture, the nature of doctrine and its transcendence in experience, Mahayana Buddhist hermeneutics, the theory and practice of exegesis, and questions concerning the authority of sacred texts. It also deals with the Buddhist Scholastic theory of conceptual thought as the mirror of language, the Scholastic defense of logic and rationality as a method, as well as the role of language in the idealist and nominalist ontologies of the Mahayana. Finally, the author treats the question of ineffability and the silence of the Buddha from a new perspective.

The Lion's Roar of Queen Srimala, or Sri-mala-sutra, became the Mahayana scripture preeminent for teaching that all sentient beings have the potentiality of Buddhahood. It was an inspiration for both the Lankavatara-sutra and the Chinese classic Awakening of Faith. The translators present evidence that it was composed in the Andhra region of South India in the third century A.D. Thereafter it had remarkable success in China, and through Korea entered into the beginnings of Buddhism in Japan, where it has been important up to the present time. This, the first complete rendering of the scripture into a western language, utilizes all the known Sanskrit fragments, the Tibetan, the two Chinese versions and the Japanese renditions, Chinese and japanese commentaries, and various studies in japanese. Contents Foreword, Preface, Translator's Note, Introduction, I. Sri-Mala as a Text, II. Classification of Persons, III. Doctrine of Sri-Mala, Prologue, 1. Eliminating all Doubts, 2. Deciding the Cause, 3. Clarifying the Final Meaning, 4. Entering the one vehicle path, Epilogue, Appendix I. The Chinese Section Titles of Sri-Mala and Appendix II. Works Cited in Chi-tsang's Commentary, Glossary, Bibliography, Index.

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.